Ezekiel
Ezk 1:11 thirtieth
Referring to Ezekiel’s age. At the age of thirty a priest, a Levite, was qualified to begin his service to the Lord (Num. 4:2-3; 1 Chron. 23:3; cf. Luke 3:23). This age signifies maturity, indicating that in spiritual things, especially in seeing the visions recorded in this book, there is the need of maturity in the divine life (cf. 1 Cor. 2:14-15; 3:1-2).
Ezk 1:12 river
A river in Babylon that flows east of the Euphrates and eventually empties into it. Chebar means strong, powerful. The river Chebar symbolizes the power of Babylon to damage God’s people (cf. Isa. 8:7-8). It signifies the tide of the present age, which carries people away from God to Babylon. There are two rivers in the book of Ezekiel: the river Chebar in ch. 1 and the river flowing out of the temple in ch. 47. The former carries the people of God away from God and destroys the building of God; the latter brings people into God’s life and builds up God’s dwelling place (cf. note 121 in Gen. 2).
Ezk 1:13 heavens
The opening of the heavens is God’s special visitation (cf. Gen. 28:11-17; Matt. 3:16-17; Acts 7:56). The people of Israel had been damaged by Satan and carried away into captivity; as a result, the heavens could not be opened to them. However, among those in captivity there was a priest, Ezekiel (v. 3), who was seeking God and contacting Him and who was connected to the heavens. The heavens could therefore be opened to him and could even come down to the earth, enabling God’s heavenly things to be seen by people on earth and to be fulfilled among them on earth.
Ezk 1:1a opened Matt. 3:16; Acts 7:56; Rev. 4:1; 19:11
Ezk 1:14b visions Ezek. 8:3
[ par. 1 2 ]
Ezk 1:14 [1] God’s visions are His revelations, which enable His people to see divine, spiritual, heavenly things. Ezekiel saw spiritual, heavenly visions in his spirit (cf. Eph. 3:3-5; Rev. 1:10; 4:2; 17:3; 21:10) under an opened heaven, and he presented these visions to God’s people that they might be recovered from their captivity for the building up of God’s dwelling place. It was mainly through Ezekiel’s prophesying to the people in captivity (3:10-11) that they eventually detested the idols, turned their hearts to God, and were returned to their homeland after seventy years.
Ezk 1:14 [2] The Bible as a whole, and the book of Ezekiel as a miniature of the Bible, reveal that God’s eternal intention is to dispense Himself into His chosen people, making them the same as He is in His life, His nature, and His image but not in His Godhead, that they might be mingled with Him as one entity and be built together in Him to be His eternal habitation, the New Jerusalem. This is the central point of the revelation of the Bible and also of the four visions presented in the book of Ezekiel.
Ezk 1:21 fifth
Whereas the thirtieth year (v. 1) was counted from the year of Ezekiel’s birth, the fifth year here was counted from the year of Jehoiachin’s captivity (2 Kings 24:8-16). Ezekiel also was taken captive at that time. From this verse to the end of the book the years are counted from the year of captivity. Five years after he was captured, Ezekiel began to see the visions in this chapter. In the following years he continued to see visions concerning a later capture of Jerusalem, which took place in the eleventh year of the reign of Zedekiah, who replaced Jehoiachin as king of Judah (2 Kings 24:17—25:21). While Ezekiel was in captivity he was brought back in the Spirit to Jerusalem to see the coming events. Before Nebuchadnezzar came to Jerusalem, burned the city, destroyed the temple, and captured Zedekiah, Ezekiel saw these events in his visions.
Ezk 1:2a Jehoiachin’s 2 Kings 24:12, 15
Ezk 1:31 word
God wanted Ezekiel not only to behold with his eyes but also to hear with his ears (40:4); hence, He gave him His words along with His visions. God’s word to Ezekiel was not an ordinary word but an express word, a special word. God’s express words enable us both to understand the visions and to proclaim and explain what we have seen (1 Cor. 2:9-13).
Ezk 1:32 Ezekiel
Ezekiel means God strengthens, or may God strengthen, and Buzi means contemptible, or despised. As the son of Buzi, Ezekiel was a prophet despised by the people and treated with contempt, but he was strengthened by God, the Mighty One (Heb. El). As a son of shame, a son of abasement, Ezekiel was appointed by God to be a sign to the people of Israel, a sign of their being put to shame (12:6, 11; 24:24, 27). As a man strengthened and empowered by God, Ezekiel could bear the shame and the disgrace in order to fulfill his ministry as a prophet of God, God’s oracle.
Ezk 1:33 priest
As a priest Ezekiel was one who lived in the presence of God, serving God and being mingled with God. He was in the land of captivity by the river Chebar, not in the holy temple, yet he looked to God, prayed to God, contacted God, fellowshipped with God, and waited for God. Because Ezekiel was such a person, the heavens were opened to him, and he saw visions of God (v. 1).
Ezk 1:34 Chaldeans
Chaldea was the place where Babel began (Gen. 11:1-9). The name Babel in Hebrew is the equivalent of Babylon in Greek. Thus, Chaldea was actually Babylon (12:13), the place where Satan instigated the greatest rebellion against God among the fallen people. It was also the place out of which God called Abraham that He might have a chosen people (Acts 7:2-4). At Ezekiel’s time many of God’s chosen people had been carried back to that place.
Ezk 1:35a hand 1 Kings 18:46; 2 Kings 3:15; Ezek. 3:14, 22; 8:1; 33:22; 37:1; 40:1
The hand of the Lord follows the word of the Lord. If what one ministers is truly God’s word, God’s almighty hand will follow to accomplish what he speaks. God’s hand upon man is also for leading man and for causing one to take action (cf. 1 Kings 18:46). After the Lord’s hand came upon Ezekiel, he did not act according to his own choice but according to the leading and directing of the Lord’s hand.
Ezk 1:4a storm Psa. 107:25; Jer. 23:19; 25:32; 30:23; Nahum 1:3; cf. Acts 2:2
Ezk 1:41 wind
As with the entire Bible, the book of Ezekiel uses visible, physical things to signify spiritual things. The storm wind here is a figure of the powerful Spirit of God (Acts 2:2, 4a). In the Scriptures the wind has both a negative and positive significance. In its negative significance the wind is a symbol, or sign, of God’s judgment upon man (Jer. 49:26; Rev. 7:1). In its positive significance the wind symbolizes the blowing of the Holy Spirit upon man or the descending of the Holy Spirit upon man to cause man to have God’s life (37:9-10; John 3:6-8; Acts 2:2-21). The storm wind here has this positive significance.
Ezk 1:42b north Job 37:22; Psa. 48:2; Isa. 14:13; cf. Jer. 1:14
From the north means from God (Psa. 75:6-7a; Isa. 14:13). Whenever God visits us and revives us, His Spirit blows on us like a mighty wind to bring a spiritual storm into our life, into our work, and into our church, causing us to be dissatisfied and concerned about our spiritual condition and to have a turn in our spiritual life.
Ezk 1:43c cloud Exo. 19:16; 24:16; 2 Chron. 5:14; Psa. 97:2-3; Ezek. 10:4
The cloud here is a figure of God as the Spirit abiding with His people and covering them in order to care for them and show favor to them (Exo. 13:21; 40:34-35; Prov. 16:15; 1 Cor. 10:1-2). God comes to us as the wind, but He stays with us as the cloud. Together, the wind and the cloud are an indication that an important transaction is about to take place between God and man.
Ezk 1:44 fire
The fire seen by Ezekiel signifies God’s burning and sanctifying power (Deut. 4:24; Heb. 12:29). Whenever God visits us, His holy fire comes to consume in us everything that does not match His holy nature and disposition. This burning fire also causes us to be enlightened concerning our spiritual condition before God. The more the fire of the Holy Spirit burns in us, the more we are purified and enlightened (cf. Isa. 6:5-7; 1 John 1:7).
Ezk 1:45d electrum Ezek. 1:27; 8:2
[ par. 1 2 ]
Ezk 1:45 [1] Following the rendering of the Septuagint and the Vulgate; others translate, glowing metal. “An unknown substance; some think a mixture of gold and silver” (Darby). Gold signifies the nature of God, and silver signifies redemption. The electrum, composed of the elements of gold and silver, signifies the Lamb-God, the redeeming God (see note 15 in Rev. 22). That the glowing electrum appeared from the midst of the fire indicates that the burning of the divine fire is for the manifestation of the electrum.
Ezk 1:45 [2] The spiritual history of a normal Christian should be a continual cycle involving the experience of God as the wind, the cloud, the fire, and the electrum. The more we experience the wind, the cloud, and the fire, the more the electrum is constituted into our being, making us a people who are filled with the Triune God and who manifest His glory. The issue of the spiritual transactions involving the blowing wind, the covering cloud, and the purifying fire is the glowing electrum—the radiant expression of the redeeming God. Cf. note 73 in 1 John 1.
Ezk 1:51 four
And at the beginning of the verse indicates that in addition to the electrum, the four living creatures came out from the midst of the fire. The more we experience God as the blowing wind, the overshadowing cloud, the burning fire, and the glowing electrum, the more we are enlivened with the divine life to become the four living creatures. The number four is related to God’s creation (Isa. 11:12; Jer. 49:36; Rev. 7:1) and signifies man as God’s creature.
Ezk 1:52b man Ezek. 1:26
The four living creatures are reckoned not as individuals but as a group, as one entity. As such, they are the corporate expression of the man on the throne (v. 26). That the four living creatures bear the likeness of a man and that God on the throne also bears the appearance of a man indicates that God’s central thought and His arrangement are related to man (Gen. 1:26; Psa. 8:4-8). According to the vision unveiled in this chapter, man is the means for God to manifest His glory, man is the means for God to move on the earth, and man is the means for God to administrate on the throne. God uses the wind, the cloud, the fire, and the electrum to enliven us in order to gain man as the means of His manifestation, move, and administration.
Ezk 1:61a faces Ezek. 1:10; 10:14, 21
See note 101.
Ezk 1:62b wings Exo. 25:20; 1 Kings 6:24-27; Isa. 6:2; Ezek. 10:21
These must be the wings of an eagle, since among the creatures represented by the four faces (v. 10), only the eagle has wings. In the Scriptures the wings of an eagle signify the grace, strength, and power of God applied to us (Exo. 19:4; Isa. 40:31; 1 Cor. 15:10; 2 Cor. 1:12; 4:7; 12:9).
Ezk 1:71 foot
[ par. 1 2 ]
Ezk 1:71 [1] Feet signify the walk. A calf’s foot is straight, signifying that the walk of the living creatures is not crooked in human cleverness but is straight, frank, faithful, and honest in the divine grace (2 Cor. 1:12; 4:2; Matt. 5:37; 21:23-27; 1 Cor. 4:21; Gal. 2:11-14). A calf’s foot is also cloven, divided, signifying that in their walk the living creatures can discern what is right and what is wrong and what is clean and what is unclean in the eyes of God (Phil. 1:9-10; cf. note 31 in Lev. 11). That the feet of the living creatures sparkled like the sight of burnished bronze signifies that their walk has been tested and examined by the Lord and that it shines, giving light to others and being a test to their walk (cf. note 151 in Rev. 1).
Ezk 1:71 [2] A calf signifies freshness, livingness, and vigor (cf. Psa. 29:6; Mal. 4:2). The walk of the living creatures is vigorous, full of life, freshness, and newness, like a young calf (cf. Rom. 6:4; 7:6).
Ezk 1:7b bronze Dan. 10:6; Rev. 1:15
Ezk 1:81a hands Ezek. 10:8, 21
The hands of a man indicate that a proper, normal Christian should always do things exactly like a man (Acts 20:34). Although we conduct ourselves and labor in the grace and power of God (2 Cor. 1:12; 1 Cor. 15:10), we should be very human in our living, cooperating with God in a human way and fulfilling our human duty. This is to be balanced. That the human hands are under eagle’s wings indicates that in doing everything we should be under God’s grace and under His covering, depending on the Lord and expressing Him.
Ezk 1:9a wings Ezek. 1:11
Ezk 1:9b turn Ezek. 1:12; 10:11
Ezk 1:92 straight
See note 121.
Ezk 1:101a man Ezek. 10:14; Rev. 4:7
[ par. 1 2 ]
Ezk 1:101 [1] Each living creature had four faces (v. 6). The face of a man indicates that the living creatures live in a proper humanity, the humanity of Jesus. The face of a lion indicates that in relation to sin, the world, and Satan they are bold, strong, victorious, and reigning (Rev. 5:5; Rom. 5:17). The face of an ox indicates that they are willing to bear the burden, to labor, and even to sacrifice themselves (1 Cor. 15:10, 58; Acts 20:24; Phil. 2:30). The face of an eagle indicates that the living creatures are transcendent, buoyant, and powerful in the life of God (John 6:15; Phil. 4:12-13).
Ezk 1:101 [2] The four living creatures with their four faces signify a coordinated, corporate entity, the corporate Christ (1 Cor. 12:12 and note 2) as the corporate expression of God among human beings. The four faces of the living creatures portray the life of Christ as depicted in the four Gospels: Matthew shows Christ as a lion, the King of God’s kingdom; Mark portrays Him as an ox, the Servant of God; Luke depicts Him as a man, the Man-Savior; and John shows Him as an eagle, the very God (see note 11, par. 3, in Matt. 1). Thus, the four living creatures are a corporate expression of Christ, living out the life of Christ in a corporate way.
Ezk 1:101b lion 1 Chron. 12:8; Rev. 5:5
See note 101.
Ezk 1:111 And
Or, And their faces and their wings were spread out upward.
Ezk 1:112 joined
Verses 11b-14 convey a clear picture of the coordination of the living creatures, a portrait of the proper church life. The joining of two wings of the living creatures is for their corporate moving in coordination. The eagle’s wings are the means by which they are coordinated and move as one. This signifies that their coordination is not in themselves but in God and by the divine power, the divine strength, and the divine grace. This is similar to the boards of the tabernacle being joined into one building by the overlaying gold and the gold rings (Exo. 26:26-29 and notes).
Ezk 1:11a two Isa. 6:2; Ezek. 1:23
Ezk 1:113 covered
[ par. 1 2 ]
Ezk 1:113 [1] The wings of an eagle are not only for moving but also for protection. Whatever we do and whatever we are must be by the grace of the Lord and the power of the Lord (1 Cor. 15:10; 2 Cor. 1:12; 4:7). At the same time, we are under the overshadowing, the covering, of the Lord’s grace and the Lord’s power (Psa. 17:8; 57:1; 63:7; 91:4; 2 Cor. 12:9b).
Ezk 1:113 [2] The living creatures look like a man (v. 5), but they move like an eagle. This indicates that we must always express ourselves like a normal man; but the moving and overshadowing wings should give others an impression of the Divine Being, an impression that we have God with us as our power and protection.
Ezk 1:12a went Ezek. 1:9, 17; 10:22
Ezk 1:121 straight
[ par. 1 2 ]
Ezk 1:121 [1] Lit., in the direction of their faces. The move of the living creatures is not individual but corporate. They move as one entity in coordination. Each of the living creatures faces one direction. As they face these four directions, two of their wings spread out and touch the adjacent creatures’ wings, forming a square. When the living creatures move, they do not need to turn; one moves straight forward while the opposite creature moves backward and the other two move sideways (v. 9). This is a beautiful picture of the coordination in the church as the Body of Christ, in which each member has his particular position and function, or ministry (Rom. 12:4-8; 1 Cor. 12:14-30; Eph. 4:7-16). When one member functions, he moves “straight forward” to fulfill his function, and the other members accommodate him by moving in the same direction, some moving “backward” and others moving “sideways.”
Ezk 1:121 [2] According to the vision of the four living creatures, the coordination of the believers as members of the Body of Christ results in the corporate expression of God in Christ, in the move of God on the earth, and in the administration of God on the throne, thus affording God a way to manifest His glory and accomplish His eternal purpose and plan. In order to participate in such a coordination, we need to have the spiritual experiences and the practical living symbolized by the details in vv. 4-12.
Ezk 1:122 Spirit
The living creatures’ following the Spirit indicates that in order to have the genuine coordination, we need to deny ourselves and walk by the Spirit (Gal. 5:16, 25) and according to the spirit (Rom. 8:4).
Ezk 1:13a appearance Ezek. 1:27; Dan. 10:6
Ezk 1:131 coals
The issue of the coordination of the living creatures is that they become burning coals, with the holy God as a consuming fire burning among them and within them (Heb. 12:29; cf. Exo. 3:2 and note 2). Furthermore, they become burning torches for shining and enlightening (cf. Rev. 4:5b). The burning of the coals and the enlightening of the torches signify that the sanctifying fire becomes the sanctifying light. That both the Lord on the throne (v. 26) and the living creatures have the appearance of fire indicates that the living creatures are the expression of the Lord.
Ezk 1:132 the
Lit., it. The fire going to and fro among the living creatures is not static but is always moving, indicating that in their fellowship the living creatures allow God, signified by the fire, to move freely among them.
Ezk 1:133 bright
That the fire was bright indicates that in their coordination the living creatures manifested a glorious and majestic condition.
Ezk 1:134 lightning
The lightning out of the fire signifies a special flashing of the divine light in the church during times of storm and darkness.
Ezk 1:141 ran
The running of the living creatures like lightning indicates that the living creatures, having a proper coordination, being the burning coals and the burning torches, and having the divine fire going to and fro among them, will not walk but run. They run because they have the power and the impact.
Ezk 1:14b lightning cf. Matt. 24:27; Luke 17:24
Ezk 1:151a wheel Ezek. 10:9
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Ezk 1:151 [1] The entire Bible from Genesis to Revelation presents a full picture of the economy of God (Eph. 1:10; 3:9; 1 Tim. 1:4) and of God’s move on earth to carry out His economy. In the book of Ezekiel God’s economy and God’s move in His economy are signified by a wheel. The hub of this great wheel signifies Christ as the center of God’s economy, and the rim signifies Christ’s counterpart, the church, which consummates in the New Jerusalem. The spokes of the wheel spreading from the hub to the rim signify the many believers as the members of Christ.
Ezk 1:151 [2] The appearing of the wheels on the earth beside the living creatures indicates that God’s move on earth follows the coordination of the four living creatures. The move by a wheel implies an extraordinary move with a purpose. Furthermore, it implies that this move is not by our own strength.
Ezk 1:152 faces
The wheels being for the four faces of the living creatures indicates that if we would have the Lord’s move, we must first live out the Lord, expressing Him.
Ezk 1:16a appearance Ezek. 10:10
Ezk 1:161b beryl Dan. 10:6
Beryl is the appearance of the Lord when He is moving (Dan. 10:6). This indicates that within the move of the wheels is the appearance of the Lord.
Ezk 1:162 one
That all four wheels had the same likeness, the same appearance, indicates that the move of the Lord has the same likeness and appearance in every church (1 Cor. 4:17; 7:17; 11:16; 14:33; 16:1; 1 Thes. 2:14; see notes 73 in Rev. 2 and 201 in Rev. 1).
Ezk 1:163 a
A wheel within a wheel indicates that in the move of the living creatures there is the move of the Lord, i.e., that the Lord moves in their moving (cf. James 5:17 and note). The inner wheel, the Lord as the hub, is the source of power for the moving of the outer wheel, the church as the rim.
Ezk 1:171 four
The wheels going in four directions, not turning as they went, indicates a move in coordination, without any turns (cf. note 121).
Ezk 1:181 high
In ourselves we should be small, but the wheel beside us, i.e., the move of God’s economy with us, should be high and awesome (1 Cor. 15:9; 2 Cor. 11:5; 12:11; Eph. 3:8-11).
Ezk 1:182a eyes Ezek. 10:12; Zech. 4:10; Rev. 4:6
Eyes indicate insight, foresight, and other kinds of sight. The more we have the move of the Lord, the more we are enlightened and the more we will be able to see.
Ezk 1:191a went Ezek. 10:16-17
That the wheels follow the living creatures indicates that if we move in faith, the Lord will follow our move.
Ezk 1:201 Spirit
The wheels follow the creatures (vv. 19, 21), and the creatures follow the Spirit, but the Spirit is in the wheels. This indicates that we are one with the Lord, and He is one with us (1 Cor. 6:17). The Lord follows us, we follow the Spirit, and the Spirit is in the wheels.
Ezk 1:202 they
Referring to the living creatures.
Ezk 1:20b wheels Ezek. 10:17
Ezk 1:221a expanse Ezek. 10:1
Based on the experiences signified in vv. 4-21, the spiritual sky over the heads of the living creatures is crystal clear, like a great expanse of awesome crystal. Furthermore, this sky is expanding and is as stable, unchanging, as crystal. In such a situation, there is nothing between the living creatures and God and nothing between them and one another. They have a thorough fellowship with the Lord and with one another. This requires the maintaining of a pure conscience without any offense toward God and men (Acts 24:16).
Ezk 1:22b crystal Rev. 4:6; 21:11
Ezk 1:231 straight
The wings of the living creatures going straight out signifies that under a clear and expanding sky we can have the adequate and proper coordination, a coordination that is altogether straight, with nothing crooked. Cf. note 71.
Ezk 1:232 covering
The using of two wings to cover the living creatures indicates that in the coordination we should not display ourselves but should hide ourselves under the Lord’s grace (2 Cor. 3:5-6; 12:9; Phil. 3:3). See note 113.
Ezk 1:24a sound Ezek. 10:5
Ezk 1:24b waters Ezek. 43:2; Dan. 10:6; Rev. 1:15
Ezk 1:241 voice
The voice coming out of the wings that were joined to one another is the testimony of the living creatures. This indicates that the voice of the testimony of any local church must be the voice of a corporate, coordinated body, a voice that comes out of the proper coordination (cf. Acts 2:14). Such a testimony will be strong, like the sound of great waters; moreover, it will be the voice of God Himself and the voice of an army fighting the battle for God’s economy.
Ezk 1:251 voice
This is God’s voice. The living creatures standing still and dropping their wings indicates that they know not only how to speak and sound forth their voice but also how to listen to God’s voice (cf. Exo. 21:5-6; Isa. 50:4-5; Luke 10:38-42).
Ezk 1:261a throne 1 Kings 22:19; Isa. 6:1; Dan. 7:9; Rev. 4:2
[ par. 1 2 ]
Ezk 1:261 [1] The four living creatures are not only for the manifestation of the Lord and not only for the move of the Lord but also for the administration, the government, of the Lord. The Lord is among them and above them for His manifestation, move, and government. In such a situation God is not only the God of heaven but also the God of the earth (see note 253 in Matt. 11). Through the living creatures the heavens are open to the earth and are joined to the earth.
Ezk 1:261 [2] The Lord’s presence is always with His throne. The Lord’s throne is both in the third heaven and in our spirit (Rev. 4:2-3; Heb. 4:16 and note 1; cf. 2 Tim. 4:22). The throne above the crystal clear expanse indicates that whenever we have a “clear sky” in our Christian life and in our church life, we will be under the ruling of the throne. The highest point in our spiritual experience is having a clear sky with a throne above it. To reach this point means that in everything we allow God to have the preeminence and are completely submissive to God’s authority and administration. The throne is not only for God to reign over us but also for God to accomplish His eternal purpose. If we have the throne in our spiritual life, God will not only rule over us but will also fulfill His purpose in us, with us, and through us.
Ezk 1:262b sapphire Exo. 24:10
A sapphire stone, blue in color, signifies a heavenly condition that exists when God is present in a particular situation (Exo. 24:10). The throne being in the likeness of a sapphire stone shows the presence of God in a heavenly situation.
Ezk 1:263 man
[ par. 1 2 ]
Ezk 1:263 [1] The One on the throne looks like a man, yet with Him there is the appearance of the glory of Jehovah (v. 28), indicating that the One sitting on the throne is both God and man. This is Jesus Christ, the God-man, the mingling of God and man. He was the complete God, and He was incarnated to be a man (John 1:1, 14). Having the nature of man, He lived, died, resurrected, and ascended as a man, and now as the One on the throne, He is still the Son of Man (John 6:62; Acts 7:56). Hence, since the ascension of the Lord Jesus there has been a man on the throne. In the millennium and in the new heaven and new earth for eternity, there will still be a man on the throne (Matt. 19:28; Rev. 22:1, 3).
Ezk 1:263 [2] As revealed in the Bible, God’s mysterious intention in His relationship with man is to mingle Himself with man and thereby to become the same as man and make man the same as God in life, in nature, and in expression but not in the Godhead. Man was created in the image of God to express God and to rule for God (Gen. 1:26-28 and notes). The One on the throne and the four living creatures both have the appearance of a man, indicating that the four living creatures on earth are the expression of the One on the throne (see note 52). This expression is the manifestation of God in humanity (1 Tim. 3:15-16). God in heaven desires to gain man on earth for His expression by working Himself into man. Furthermore, God’s intention is to work on man in order that man will be on the throne. As the Pioneer, the Forerunner, the Lord Jesus cut the way to enter into glory and sit on the throne (Heb. 2:6-9), and we, His many brothers, are now following Him (Heb. 2:10-12; Rev. 3:21; 22:5).
Ezk 1:271 electrum
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Ezk 1:271 [1] The appearance of the man on the throne has two aspects: from His loins upward He has the appearance of electrum, and from His loins downward, the appearance of fire. The upper part of a man, from his loins to his head, is the part of feeling, of sensation, signifying his nature and disposition. According to His nature and disposition the Lord Jesus on the throne has the appearance of electrum, signifying the redeeming God. The lower part of a man’s body is for moving. The appearance of fire from the loins downward signifies the Lord’s appearance in His move with God’s burning and sanctifying power (see note 44).
Ezk 1:271 [2] When the Lord comes to us, He comes as fire to enlighten, search, and burn. Then through the fire He becomes electrum to us. After all the negative things have been burned out of us by the Lord as the consuming fire (Heb. 12:29), the electrum, the redeeming God, will remain in us. See note 45.
Ezk 1:281a rainbow Rev. 4:3; 10:1
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Ezk 1:281 [1] A rainbow as the brightness around the man who is sitting on the throne signifies the splendor and glory around the Lord on the throne. At Noah’s time the rainbow in the cloud was a sign of God’s faithfulness in keeping His covenant with man and every living creature that He would never again destroy mankind with a flood (see note 131 in Gen. 9).
Ezk 1:281 [2] A rainbow can be considered as being produced from the combining of three basic colors—red, yellow, and blue. Red, the color of fire, refers to God’s holiness; yellow, the color of electrum, signifies God’s glory; and blue, the color of the sapphire throne, signifies God’s righteousness. God’s righteousness, holiness, and glory are three divine attributes that keep sinners away from God (see note 241 in Gen. 3). However, Christ came, died on the cross to satisfy the requirements of God’s righteousness, holiness, and glory, and was resurrected, and He is now our righteousness, holiness, and glory (1 Cor. 1:30). Because we, the believers, are now in Christ, in the sight of God we bear the appearance of Christ as righteousness, holiness, and glory. This is the appearance of a rainbow as a testimony of God’s faithfulness in sparing us and saving us, the fallen ones, from His judgment on sinners. In the New Jerusalem, a city whose foundations have the appearance of a rainbow (Rev. 21:19-20), we, the aggregate of the saved ones, will be a rainbow reflecting the brightness of God’s righteousness, holiness, and glory and testifying forever that our God is righteous and faithful (see note 191, par. 2, in Rev. 21). As portrayed in this chapter, the Christian life and the church life will consummate in such a rainbow. At that point God’s eternal plan will have been accomplished.
Ezk 1:28b fell Ezek. 3:23; Dan. 8:17; Matt. 17:6; Acts 9:4
Ezk 2:1a Son Ezek. 3:1; 4:1; 5:1; 6:2; 7:2; 8:5; 11:2; 20:3; 37:3; 43:7; 44:5; 47:6; Dan. 8:17; Matt. 8:20; 16:13
Ezk 2:2a entered Ezek. 3:24
Ezk 2:31 rebellious
[ par. 1 2 ]
Ezk 2:31 [1] Or, a rebellious nation. The children of Israel were God’s elect, separated from the nations unto God (Exo. 19:6), God’s vine for the accomplishing of His economy (15:1-8; 19:10), God’s bride for His satisfaction (16:8; 23:4), God’s flock under His care (ch. 34), and God’s precious and personal treasure (Exo. 19:5). However, in contrast with these five statuses, in their degradation they became rebels against God (v. 3), thistles and thorns (v. 6), a harlot (6:9; 16:15; 23:30), scorpions (v. 6), and dross (22:18). The causes of Israel’s degradation were (1) their having idols in their hearts (14:3-5), (2) their being associated with the world, i.e., the heathen nations (25:8; cf. 1 Kings 11:1-2; 16:30-31), and (3) their walking according to the manner and customs of the nations (11:12). These are also the main causes of the degradation of God’s New Testament elect, the church (Rev. 2:4, 12-15).
Ezk 2:31 [2] God’s judgment on His people, as seen in chs. 2—24, is based on His righteousness, holiness, and glory. God’s glory is versus idols (8:2-4, 10; 9:3), God’s holiness is versus dross (22:17-22), and God’s righteousness is versus Israel’s injustice and oppression (22:29). Anything that does not match God’s glory, holiness, and righteousness will provoke God’s judgment. As seen in this book and in the New Testament, God first judges His people, and then He judges the nations (chs. 25—32; 1 Pet. 4:17; Rev. 2—3; 6—11; 15—19).
Ezk 2:3b rebelled Ezek. 20:8, 13, 21
Ezk 2:4a hard-hearted Ezek. 3:7
Ezk 2:5a hear Ezek. 3:11, 26-27
Ezk 2:5b rebellious Ezek. 2:8; 3:9, 26, 27; 12:2-3, 9, 25; 17:12; 24:3
Ezk 2:5c know Ezek. 33:33
Ezk 2:61 thistles
Or, rebels.
Ezk 2:6a thorns 2 Sam. 23:6; Isa. 9:18; Micah 7:4; Matt. 7:16
Ezk 2:71 rebellious
Lit., rebelliousness. So also in the next verse.
Ezk 3:3a ate Rev. 10:9; cf. Jer. 15:16
Ezk 3:3b sweetness Psa. 19:10; 119:103
Ezk 3:11a captivity Ezek. 3:15; 11:24-25
Ezk 3:12a Spirit 1 Kings 18:12; 2 Kings 2:16; Ezek. 3:14; 8:3; 11:1, 24; Luke 4:1; Acts 8:39; 2 Cor. 12:2; Rev. 17:3; 21:10; cf. 2 Pet. 1:21
Ezk 3:13a sound Ezek. 1:24
Ezk 3:14a Spirit Ezek. 3:12
Ezk 3:17a Son vv. 17-19: Ezek. 33:7-9
Ezk 3:171b watchman Isa. 52:8; 56:10; 62:6; Jer. 6:17
In the midst of His judgment on Israel, God was merciful to His people and provided a number of things for them: (1) in His mercy God established watchmen, such as Ezekiel, to warn the people (33:7); (2) before exercising His judgment, God sent His angel to mark out His seeking ones, those who sighed and groaned over all the sinfulness and evils in the city of Jerusalem, so that they would not be killed (9:4); (3) God preserved and kept a remnant among those who were scattered in captivity (6:8-9); (4) God Himself was a temporary sanctuary to His scattered and captured people (11:16); (5) God promised those in the captivity that one day He would bring them back to the land (11:17), to serve Him on the mountain of the height of Israel (20:40), which typifies the resurrected and ascended Christ; and (6) for the hope and encouragement of His people, God prophesied that Christ would come as a twig that would become a cedar tree (17:22-23), as the scepter of Judah (21:10), as the One who has the right to inherit the kingdom of Israel (21:27), and as the horn of the house of Israel to deliver them from all oppression and bondage (29:21). The final result of God’s judgment on Israel will be to cause them to turn to Christ and to gain Christ so that Christ will be everything to them (Zech. 12:10; Rev. 1:7). Because Israel will be joined to Christ, Israel will ascend from being lowly to being very high, having Christ as the authority to surpass all the nations and authorities on earth. Because of Christ, the nation of Israel will be restored, and Christ will be the King (Isa. 2:2-4 and notes).
Ezk 3:18a blood Luke 11:50; Acts 20:26
Ezk 3:191 delivered
Or, saved your life. So also in v. 21.
Ezk 3:23a glory Ezek. 1:28
Ezk 3:26a dumb Ezek. 24:27; Luke 1:20, 22
Ezk 3:27a rebellious Ezek. 2:5
Ezk 4:2a siege Jer. 39:1-2; Luke 19:43
Ezk 4:6a day Num. 14:34
Ezk 4:14a eaten Acts 10:14
Ezk 4:14b abominable Deut. 14:3; Isa. 65:4; Dan. 1:8; Acts 15:20
Ezk 4:16a breaking Lev. 26:26; Psa. 105:16; Isa. 3:1
Ezk 4:17a rot Lev. 26:39; Ezek. 24:23
Ezk 5:11 the
Lit., them.
Ezk 5:3a few Jer. 39:10; 40:6; 52:16
Ezk 5:61 ordinances
See note 11 in Deut. 4.
Ezk 5:10a scatter Lev. 26:33; Deut. 28:64; Ezek. 5:12
Ezk 5:11a as Num. 14:21; Isa. 49:18; Jer. 22:24; Ezek. 14:16; 16:48; 17:16; 18:3; 20:3; 33:11; 34:8; 35:6; Zeph. 2:9
Ezk 5:111 withdraw
Or, hew you down, and My eye will not pity you.
Ezk 5:11b eye Ezek. 7:4; 8:18; 9:10; 21:31
Ezk 5:12a pestilence Jer. 15:2; 21:9; Ezek. 6:12; Rev. 6:8
Ezk 5:12b scatter Jer. 9:16; Ezek. 5:2, 10; 6:8
Ezk 5:151 you
Following many versions; the Hebrew text reads, she.
Ezk 6:2b face Ezek. 20:46; 21:2; 25:2; cf. Luke 9:53
Ezk 6:3a high Lev. 26:30
Ezk 6:7a know Ezek. 6:13; 7:4; 11:10; 12:15; 13:9; 14:8; 15:7; 20:38; 23:49; 24:24; 25:17; 26:6; 28:23; 30:26; 35:15; 38:23; Exo. 7:17
Ezk 6:81a remnant 2 Kings 19:30; Ezra 9:8; Isa. 10:20; Jer. 23:3; Ezek. 12:16; 14:22; Joel 2:32; Micah 2:12
See note 171 in ch. 3.
Ezk 6:9a remember Jer. 51:50
Ezk 7:4b eye Ezek. 5:11
Ezk 7:131 the
Lit., its. So also in the next verse.
Ezk 7:14a trumpet cf. Jer. 4:5; 51:27; 1 Cor. 14:8
Ezk 7:17a drop Isa. 13:7; Jer. 6:24; Ezek. 21:7; Heb. 12:12
Ezk 7:19a silver Prov. 11:4; Zeph. 1:18; cf. Isa. 52:3; 1 Pet. 1:18
Ezk 7:22a profane Psa. 74:7; Lam. 1:10; Ezek. 23:39; Dan. 11:31; cf. Ezek. 24:21
Ezk 7:26a prophet Psa. 74:9; Lam. 2:9; Ezek. 20:1, 3
Ezk 8:2a likeness Ezek. 1:26-27
Ezk 8:21 fire
Many versions understand the Hebrew text to read, a man. See note 271 in ch. 1.
Ezk 8:22b electrum Ezek. 1:4
See note 45 in ch. 1.
Ezk 8:3a Spirit Ezek. 3:12
Ezk 8:3b brought Ezek. 11:1, 24; 40:2
Ezk 8:31 jealousy
In chs. 8—9 the glory of God is contrasted with idols. On the walls of the temple were the images of idols, and over the temple was the glory of the Lord. The glory of the Lord could not tolerate the images of the idols. Those images provoked God’s jealousy. Because of the idols in the temple, the glory of God withdrew step by step, leaving first the temple, then the city, and finally the people (9:3; 10:19; 11:23). See note 231 in ch. 11.
Ezk 8:3c provokes Deut. 32:16, 21
Ezk 8:4a glory Ezek. 1:28; 3:23
Ezk 8:141 Tammuz
A Mesopotamian deity.
Ezk 8:16a worshipping Deut. 4:19; 2 Kings 23:5, 11
Ezk 8:18a eye Ezek. 5:11
Ezk 9:11 oversee
Or, punish.
Ezk 9:2a linen Lev. 16:4; Ezek. 10:2, 6-7; Rev. 15:6
Ezk 9:3a glory Ezek. 3:23; 8:4; 10:4, 18
Ezk 9:31 went
See note 31 in ch. 8.
Ezk 9:41a mark Rev. 7:3; 9:4
See note 171 in ch. 3.
Ezk 9:4b groan Psa. 119:136; Jer. 13:17; cf. 2 Pet. 2:8
Ezk 9:8a fell Num. 14:5; 16:4, 22; Josh. 7:6
Ezk 9:8b destroying Ezek. 11:13
Ezk 9:9a forsaken Ezek. 8:12
Ezk 9:10a eye Ezek. 5:11
Ezk 10:11 Then
For the details concerning the living creatures (cherubim), the expanse, the throne, and the wheels in this chapter, see notes in ch. 1.
Ezk 10:1a expanse Ezek. 1:22, 26
Ezk 10:2b coals Ezek. 1:13; Psa. 18:12; Isa. 6:6
Ezk 10:4a glory Ezek. 1:28; 9:3; 10:18
Ezk 10:5a sound Ezek. 1:24
Ezk 10:8a hand Ezek. 1:8; 10:21
Ezk 10:9a wheels Ezek. 1:15-16
Ezk 10:9b beryl Ezek. 1:16
Ezk 10:11a did Ezek. 1:17
Ezk 10:12a eyes Ezek. 1:18; Rev. 4:6
Ezk 10:14a faces Ezek. 1:6, 10; 10:21; Rev. 4:7
Ezk 10:17a Spirit Ezek. 1:12, 20-21
Ezk 10:18a glory Ezek. 10:4
Ezk 10:21a faces Ezek. 1:10
Ezk 10:221 straight
Lit., in the direction of their faces.
Ezk 11:1a Spirit Ezek. 3:12
Ezk 11:3a pot Jer. 1:13; Ezek. 24:3
Ezk 11:5a Spirit Ezek. 2:2; 3:24; Matt. 3:16
Ezk 11:71 I
Some MSS read, He.
Ezk 11:10a know Ezek. 6:7
Ezk 11:16a scattered 2 Kings 24:14; 25:2; Psa. 44:11; Jer. 30:11
Ezk 11:161b sanctuary Psa. 90:1; Isa. 8:14; Rev. 21:22
For vv. 16-17, see note 171 in ch. 3.
Ezk 11:17a gather Ezek. 20:34; 28:25; 34:13
Ezk 11:191a And vv. 19-20: Ezek. 36:26-28
For vv. 19-20, see notes in 36:26-27.
Ezk 11:19b heart Jer. 32:39; Zeph. 3:9
Ezk 11:19c spirit Psa. 51:10; Ezek. 18:31; 36:26
Ezk 11:192 them
Some MSS read, you.
Ezk 11:19d heart Zech. 7:12
Ezk 11:20a My Jer. 24:7; Ezek. 14:11; 37:23, 27; Rev. 21:3
Ezk 11:22a wings Ezek. 1:19; 10:19
Ezk 11:231a glory Ezek. 8:4; 9:3; 10:4, 18; cf. Ezek. 43:2, 4
The departing of the glory of Jehovah from Israel was a result of God’s judgment on Israel (see note 211 in ch. 14). This is the second time in Israel’s history that this happened. At Mount Sinai, when the tabernacle was erected, the glory of the Lord filled the tabernacle (Exo. 40:34). Later, during the time of Eli the people of Israel fought against the Philistines with the Ark in a superstitious way and were defeated. The Ark was captured, and the glory of the Lord left the tabernacle (1 Sam. 4). This means that the Lord gave up the tabernacle. When the temple was built at the time of Solomon, the glory of the Lord returned to fill the temple (1 Kings 8:10-11). The glory of the Lord remained there until the time when Ezekiel saw it departing, leaving the temple and the city, resting on the Mount of Olives, the place from which the Lord Jesus ascended (Acts 1:9, 12), and finally returning to the heavens. See note 31 in ch. 8.
Ezk 11:232 mountain
I.e., the Mount of Olives.
Ezk 11:23b east cf. Zech. 14:4
Ezk 11:24a Spirit Ezek. 3:12
Ezk 12:2b do Isa. 6:9; 42:20; Jer. 5:21; Matt. 13:13; Mark 4:12; 8:18
Ezk 12:2d rebellious Ezek. 2:5
Ezk 12:6a sign Isa. 8:18; 20:3; Ezek. 4:3; 12:11; 24:24, 27
Ezk 12:12a prince 2 Kings 25:4-7; Jer. 39:4
Ezk 12:121 land
Or, ground, as in v. 6.
Ezk 12:14a scatter 2 Kings 25:5; Ezek. 5:10
Ezk 12:15a scatter Deut. 4:27; Neh. 1:8; Ezek. 22:15
Ezk 12:16a small Ezek. 6:8-10
Ezk 12:191 their
Some MSS read, her; perhaps referring to Jerusalem.
Ezk 12:22a prolonged Ezek. 11:3; 12:27; Amos 6:3; 2 Pet. 3:9
Ezk 12:25a rebellious Ezek. 2:5
Ezk 13:2b prophesy Jer. 14:14; 23:16, 26
Ezk 13:5a breaches Psa. 106:23; Ezek. 22:30; cf. Isa. 58:12
Ezk 13:6a They Ezek. 22:28
Ezk 13:10a Peace Jer. 6:14; 8:11
Ezk 13:10b wall Isa. 30:13; Acts 23:3
Ezk 13:11a rain Matt. 7:27
Ezk 13:14a know Ezek. 6:7
Ezk 14:31 set
An idol in our heart is anything within us that we love more than the Lord and that replaces the Lord in our life (1 John 5:21 and note 3, par. 1). Those who set up idols in their hearts are estranged from the Lord through their idols (v. 5). All who have idols within them yet seek God in an outward way cannot find Him (v. 3; cf. Jer. 29:13).
Ezk 14:11a stray Ezek. 44:10; 2 Pet. 2:15
Ezk 14:11b My Ezek. 11:20; 37:27
Ezk 14:14a Noah Gen. 6:8; 7:1; 8:20-21; Heb. 11:7
Ezk 14:14b Daniel Ezek. 28:3; Dan. 9:23; 10:11
Ezk 14:14c Job Job 1:5; 42:8-9
Ezk 14:14d midst Ezek. 14:16, 18, 20; cf. Jer. 15:1
Ezk 14:151 destroyed
Or, bereaved it of its children.
Ezk 14:211a four Rev. 6:8
The four means, given here and in 5:17, by which God exercised His judgment on His Old Testament people typify the means used by God to judge His degraded New Testament elect, the church (1 Pet. 4:17): dissension (sword), a lack of spiritual food (famine), spiritual diseases (pestilence), and evil persons (wild beasts—cf. Acts 20:29). The results of God’s judgment on Israel, His degraded elect, were (1) the loss of the good land (v. 15; 7:21; 2 Chron. 36:9-10, 17, 20; Jer. 52:15), typifying the loss of the enjoyment of Christ (Gal. 5:2-4); (2) the departing of the glory of the Lord (9:3; 11:22-23), signifying the departing of God’s manifestation from the church (Rev. 2:5; cf. 1 Tim. 3:15-16; 1 Cor. 14:25); and (3) the destruction of the temple and the burning of the city (33:21; 2 Chron. 36:19; Jer. 52:12-14), signifying the loss of God’s dwelling place and God’s kingdom from the church (cf. Eph. 2:20-22; Rom. 14:17).
Ezk 14:22a remnant Isa. 10:20; Ezek. 6:8
Ezk 15:21 vine
Israel was God’s vine for the accomplishing of His economy. In the Scriptures a vine signifies God’s people who are under His care and in union with Him (John 15:1-8). This union issues in the flowing forth of the divine life in fruit-bearing, which produces wine to cheer both God and man (Judg. 9:13). However, in its degradation Israel produced thorns and thistles (2:6; cf. Isa. 5:1-7).
Ezk 15:6a vine cf. Psa. 80:8-16; Isa. 5:1-7; Jer. 2:21; Hosea 10:1
Ezk 16:3a origin Ezek. 21:30
Ezk 16:3b father Ezek. 16:45; cf. Neh. 9:7; Deut. 26:5
Ezk 16:81 covenant
See note 62 in Exo. 20.
Ezk 16:8a Mine Exo. 19:4-5; Jer. 2:2; cf. Hosea 2:19-20
Ezk 16:14a beauty Lam. 2:15
Ezk 16:16a garments cf. Ezek. 7:20
Ezk 16:22a youth Ezek. 16:43, 60; Jer. 2:2; Hosea 11:1
Ezk 16:26a Egypt Ezek. 20:7-8; 23:19-21
Ezk 16:27a Philistines 2 Chron. 28:18-19
Ezk 16:28a Assyria 2 Kings 16:7, 10; Jer. 2:18, 36; Ezek. 23:5-9
Ezk 16:29a Chaldea Ezek. 23:14
Ezk 16:37a gather Jer. 49:14
Ezk 16:39a they Ezek. 23:26; Hosea 2:3
Ezk 16:431 raged
Others translate, enraged Me.
Ezk 16:45a father Ezek. 16:3
Ezk 16:46a Samaria Ezek. 23:4; Jer. 3:8
Ezk 16:46b Sodom Deut. 32:32; Isa. 1:10; Jer. 23:14; Lam. 4:6
Ezk 16:48a Sodom Matt. 10:15; 11:24
Ezk 16:53a turn Deut. 30:3; Ezek. 29:14; 39:25; Zeph. 2:7; 3:20
Ezk 16:571 Aram
I.e., Syria; many MSS read, Edom.
Ezk 16:60a covenant Psa. 106:45
Ezk 16:60b covenant Jer. 31:31-34; 32:40; 50:5; Ezek. 37:26; Heb. 13:20
Ezk 16:62a know Ezek. 6:7
Ezk 16:63a propitiation Dan. 9:24; Jer. 31:34; Heb. 8:12
Ezk 17:31a eagle cf. Ezek. 17:12
I.e., Nebuchadnezzar king of Babylon (v. 12).
Ezk 17:3b took 2 Kings 24:12
Ezk 17:41 twig
I.e., Jehoiachin king of Judah.
Ezk 17:71 eagle
I.e., Pharaoh king of Egypt (v. 15).
Ezk 17:7a bent cf. Ezek. 17:15
Ezk 17:12a rebellious Ezek. 2:5
Ezk 17:12b king Ezek. 17:3; 2 Kings 24:11-16
Ezk 17:121 king
I.e., Jehoiachin king of Judah.
Ezk 17:131 someone
I.e., Zedekiah, whom Nebuchadnezzar made king in place of Jehoiachin (2 Kings 24:17).
Ezk 17:13a covenant 2 Kings 24:17
Ezk 17:15a rebelled 2 Kings 24:20; 2 Chron. 36:13
Ezk 17:16a Babylon Jer. 32:5; 34:3; 52:11; Ezek. 12:13
Ezk 17:211 choice
Some MSS read, fugitives.
Ezk 17:21a scattered Ezek. 12:14
Ezk 17:221 twig
See note 171 in ch. 3. In vv. 3-4 and 22-23 the house of David, the royal household, is likened to a cedar tree. First, a branch of this tree, Jehoiachin, was cut off (vv. 3-4, 12; 2 Chron. 36:8b-10a). Later, another branch, Zedekiah, was set up and was also cut off (vv. 13-21; 2 Chron. 36:10b-20). According to vv. 22-23 one twig, one tender branch, on the top of this cedar tree was cropped and was transplanted on a high and prominent mountain, and it became a magnificent cedar. This twig is Christ (cf. Isa. 11:1). Christ, who was born as a descendant of the house of David (Matt. 1:1; Rom. 1:3), is a tender branch of the cedar of David. As such a tender branch, He was “cropped” by being crucified. Man cropped this tender One, but God caused Him to resurrect and to ascend (Acts 2:22-24, 32-36). In this way God planted Christ in a high place, and Christ became a majestic cedar under which many people will dwell. Although the house of David was cropped because of their corruption and thus became desolate and lowly, the day will come when they will be revived in Christ (Amos 9:11 and note). Because they will be joined to Christ, they will become majestic once again.
Ezk 18:2a The Jer. 31:29
Ezk 18:4a die Ezek. 18:20; Rom. 6:23
Ezk 18:6a wife Lev. 18:19-20
Ezk 18:7a gives Deut. 15:7-8; Isa. 58:7; Matt. 25:35-36; Luke 3:11
Ezk 18:19a iniquity Exo. 20:5; Deut. 5:9; 2 Kings 23:26; 24:3-4
Ezk 18:20a die Ezek. 18:4
Ezk 18:23a death Ezek. 18:32; 33:11; cf. 1 Tim. 2:4; 2 Pet. 3:9
Ezk 18:24a None vv. 24b-29: Ezek. 33:16-20
Ezk 18:24b remembered cf. 2 Pet. 2:20-21
Ezk 18:301a Repent Matt. 3:2; Rev. 2:5
Or, Return.
Ezk 18:31a new Jer. 32:39; Ezek. 11:19
Ezk 18:32a death Ezek. 18:32; 2 Pet. 3:9
Ezk 19:3a one 2 Kings 23:31-32
Ezk 19:4a brought 2 Kings 23:33-34; 2 Chron. 36:4
Ezk 19:5a another 2 Kings 23:34-37
Ezk 19:71 destroyed
Following some ancient versions; the Hebrew text reads, knew their widows.
Ezk 19:9a brought 2 Chron. 36:6; Jer. 36:30
Ezk 19:10a vine Ezek. 17:6; Isa. 5:7; John 15:1
Ezk 19:101 vineyard
Many MSS read, blood.
Ezk 19:12a fire Psa. 80:15-16; Ezek. 15:6-8
Ezk 19:14a no Ezek. 21:25-27; Hosea 3:4
Ezk 20:5a chose Exo. 6:7; Deut. 7:6
Ezk 20:51 lifted
I.e., swore. So throughout this chapter.
Ezk 20:5b made Exo. 3:8; 4:31; Deut. 4:34
Ezk 20:61 land
Christ is the glory on earth (Col. 1:27; 1 Cor. 2:8), and God has put us into the glorious Christ (1 Cor. 1:30), who in His unsearchable riches (Eph. 3:8) is a land flowing with milk and honey. See note 71 in Deut. 8.
Ezk 20:6a flowing Exo. 3:8, 17; Jer. 32:22
Ezk 20:61b glory Psa. 48:2; Dan. 8:9; 11:16, 41
See note 61.
Ezk 20:7a idols Lev. 17:7; 18:3; Deut. 29:16-18; Josh. 24:14
Ezk 20:11a statutes Exo. 20–23; Deut. 4:8; Neh. 9:13-14
Ezk 20:11b live Ezek. 20:13, 21; Lev. 18:5; Luke 10:28; Rom. 10:5; Gal. 3:12
Ezk 20:12a Sabbaths Exo. 20:8; 31:13; Deut. 5:12; Neh. 9:14; Mark 2:27
Ezk 20:12b know Ezek. 6:7
Ezk 20:13a wilderness Num. 14:22; Psa. 78:40; 95:8-10
Ezk 20:15a lifted Num. 14:28; Psa. 95:11; 106:26
Ezk 20:17a not Psa. 78:38
Ezk 20:23a scatter Lev. 26:33; Deut. 28:64; Psa. 106:27
Ezk 20:32a like 2 Kings 17:33
Ezk 20:34a gather Ezek. 11:17; cf. 2 Cor. 6:17
Ezk 20:39a Go Psa. 81:12; Amos 4:4; Acts 7:42; Rom. 1:24
Ezk 20:40a mountain Isa. 2:2-3; Ezek. 17:23; Micah 4:1
Ezk 20:401 mountain
See note 171 in ch. 3.
Ezk 20:41a bring 2 Cor. 6:17
Ezk 20:41b gather Ezek. 28:25
Ezk 20:461 Negev
The dry southern desert of Canaan.
Ezk 20:47a tree Luke 23:31
Ezk 21:3a sword Ezek. 14:17
Ezk 21:101 scepter
The scepter here refers to the power and authority of Christ, the Son of God (Gen. 49:10 and note 1). See note 171 in ch. 3.
Ezk 21:121 strike
“A sign of alarm and horror (Jer. 31:19)” (Keil and Delitszch).
Ezk 21:151 slaughtering
Others translate, glittering.
Ezk 21:211 teraphim
I.e., household idols.
Ezk 21:212 observes
A Babylonian practice of divination by which guidance was sought by reading the condition of the liver of a sacrificed animal.
Ezk 21:22a siege Jer. 32:24; 52:4
Ezk 21:25a wicked 2 Chron. 36:13; Jer. 52:2; Ezek. 17:19
Ezk 21:251 iniquity
Or, punishment of the iniquity. So also in v. 29.
Ezk 21:26a Exalt Ezek. 17:24; Matt. 23:12
Ezk 21:271 He
Referring to Christ as the One who has the right to inherit the kingdom of Israel (Luke 1:32-33). At that time God was overturning the kingdom and the nation of Israel, but eventually Christ, the One who has the right to inherit the kingdom of Israel, will come. See note 171 in ch. 3.
Ezk 21:27a comes Ezek. 21:13; Gen. 49:10; Luke 1:32-33
Ezk 21:30a origin Ezek. 16:3
Ezk 22:3a sheds 2 Kings 21:16
Ezk 22:41 the
Lit., your blood.
Ezk 22:15a scatter Deut. 4:27; 28:64; Ezek. 12:14-15
Ezk 22:16a know Ezek. 6:7
Ezk 22:18a dross Psa. 119:119; Isa. 1:22; Jer. 6:30
Ezk 22:20a furnace Isa. 31:9; 48:10
Ezk 22:26a no Lev. 10:10; Jer. 15:19; Ezek. 44:23
Ezk 22:27a wolves Matt. 7:15; Acts 20:29
Ezk 22:28a vain Ezek. 13:6, 7; 21:29
Ezk 22:30b stand Psa. 106:23; Ezek. 13:5
Ezk 22:30c no cf. Rev. 5:4
Ezk 23:2b women Jer. 3:7-8, 10; Ezek. 16:46
Ezk 23:3a Egypt Josh. 24:14; Ezek. 20:8; cf. Rev. 11:8
Ezk 23:41 Oholah
Meaning her own tent.
Ezk 23:42 Oholibah
Meaning My tent is in her.
Ezk 23:4a became Ezek. 16:8, 20
Ezk 23:43 Samaria
The capital cities of the northern kingdom of Israel and the southern kingdom of Judah, respectively. God considered Israel and Judah as His wife (cf. Isa. 54:5; Jer. 31:31-32; Hosea 2:19).
Ezk 23:5a Assyrians 2 Kings 15:19; 16:7; 17:3; Hosea 8:9
Ezk 23:9a Assyrians 2 Kings 17:3-6, 23; 18:9-11
Ezk 23:111 saw
See note 61 in Jer. 3.
Ezk 23:11a corrupt Jer. 3:11; Ezek. 16:47, 51
Ezk 23:16a Chaldea Ezek. 16:29
Ezk 23:18a desire Jer. 6:8
Ezk 23:23a Babylonians 2 Kings 24:1-2
Ezk 23:26a They Ezek. 16:39
Ezk 23:31a cup Jer. 25:15; cf. 2 Kings 21:13
Ezk 23:34a drink Psa. 75:8; Isa. 51:17
Ezk 23:35a forgotten Jer. 2:32; 3:21; 13:25; Ezek. 22:12
Ezk 23:371 their
Lit., them.
Ezk 23:38a Sabbaths Ezek. 22:8
Ezk 24:2b siege 2 Kings 25:1; Jer. 39:1; 52:4
Ezk 24:3a rebellious Ezek. 2:5
Ezk 24:3b pot cf. Jer. 1:13; Ezek. 11:3
Ezk 24:51 wood
Following v. 10; the Hebrew text reads, bones.
Ezk 24:6a bloody Ezek. 22:3; 23:37; 24:9
Ezk 24:141 I
Some MSS read, they.
Ezk 24:21a profane Jer. 7:14; Ezek. 7:20-22
Ezk 24:24a sign Isa. 8:18; 20:3; Ezek. 4:3; 12:6, 11
Ezk 24:27a know Ezek. 6:7
Ezk 25:11 Then
Chapters 25—32 speak of seven nations that surrounded the nation of Israel. These seven nations were selected as representative of all the nations. They signify seven kinds of people who are a damage to the church as God’s New Testament people. The seven nations are divided into three groups according to the three separate visions seen by Ezekiel at three different times. The first group consists of Ammon, Moab, Edom, and Philistia; the second, of Tyre and Sidon; and the third, of Egypt.
Ezk 25:2b Ammon Jer. 49:1-6; Ezek. 21:28-32; Amos 1:13-15; Zeph. 2:8-11
Ezk 25:31 Ammon
Ammon and Moab were brothers born of Lot, Abraham’s nephew (Gen. 11:31), through Lot’s two daughters (Gen. 19:30-38). Hence, Ammon and Moab were relatives of Israel. According to the record here, Ammon was happy when God’s sanctuary (typifying the incarnated Christ tabernacling on earth as God’s dwelling place—John 1:14) was desecrated, when the good land (signifying Christ with all His riches and grace given to God’s people—Col. 1:12) was desolated, and when the house of Judah (signifying the church—Heb. 3:6) went off into exile. The Ammonites signify those who hate Christ, the grace of God, and the church.
Ezk 25:3a desecrated 2 Chron. 36:17; 2 Kings 25:9; Psa. 74:7; Lam. 2:15-16
Ezk 25:81a Moab Isa. 15:1–16:14; Jer. 48:1-47; Amos 2:1-3; Zeph. 2:8-11
The Moabites were happy to see that the house of Judah was no longer separated from the nations. Thus, they signify those who desire to bring the church into an association with the world and to make the church the same as the nations. See note 121 in Rev. 2.
Ezk 25:82 has
According to the Septuagint; the Hebrew adds, and Seir.
Ezk 25:121a Edom 2 Chron. 28:17; Psa. 137:7; Jer. 49:7-22; Amos 1:11-12; Obad. 10-16
The Edomites were the descendants of Esau, the brother of Jacob (Gen. 36:1). Therefore, Edom and the sons of Israel were cousins. Edom signifies the unregenerated old man (Rom. 6:6; Eph. 4:22; Col. 3:9), and Israel, the regenerated new man (Rom. 9:6b; 2:28-29; Gal. 6:16; Phil. 3:3). Edom was full of hatred toward Israel, continually seeking revenge and vengeance.
Ezk 25:14a vengeance Lam. 4:21-22
Ezk 25:151a Philistines Isa. 14:29-32; Jer. 25:20; 47:1-7; Joel 3:4; Amos 1:6-8; Zeph. 2:4-7; Zech. 9:5-6
The Philistines lived very close to the good land and even mingled with the Israelites. A number of times the Philistines came to the people of Israel and intervened in their worship of God (Judg. 13—16; 1 Sam. 4—5). The Philistines typify the natural man of the religious people (see note 41 in 1 Sam. 6).
Ezk 25:15b malice 2 Chron. 28:18
Ezk 26:11 eleventh
The vision in ch. 26 was seen in the eleventh year, whereas the vision in ch. 29 was seen in the tenth year. This indicates that Ezekiel’s record is not according to chronology but according to spiritual meaning. See note 11 in ch. 25.
Ezk 26:21b Tyre Isa. 23:1-18; Jer. 25:22; 47:4; Joel 3:4; Amos 1:9-10; Zech. 9:3-4
Tyre typifies those who are seeking worldly wealth and do not care for God’s interests. Such persons are a damage to the church life (James 2:6). See note 211 in ch. 28.
Ezk 26:71a Nebuchadrezzar Jer. 25:9; 27:6; Ezek. 30:10-11; 32:11
See note 21 in Jer. 21. The Babylonian Empire under Nebuchadnezzar became God’s center for executing His judgment not only on His people Israel but also on the nations.
Ezk 26:20a lower Isa. 14:15; Matt. 11:23
Ezk 27:3a perfect Ezek. 28:12
Ezk 27:61 Kittim
I.e., Cyprus.
Ezk 27:111 and
Or, with your army.
Ezk 27:13a human Rev. 18:13
Ezk 27:32a Who Rev. 18:18
Ezk 27:33a enriched Rev. 18:19
Ezk 28:2b I Isa. 14:13-14; Ezek. 28:9; 2 Thes. 2:4
Ezk 28:21 a
Or, God; Heb. el.
Ezk 28:22 God
Or, the gods; Heb. elohim.
Ezk 28:8a pit Isa. 14:15; Rev. 20:3
Ezk 28:121 king
Similar to Isa. 14:12-15, which identify Lucifer (who became Satan) with Nebuchadnezzar king of Babylon, vv. 12-19 of this chapter consider the king of Tyre a figure of Lucifer, giving further details concerning the origin of Satan. See notes in Isa. 14:12-15.
Ezk 28:122 perfection
As God’s creature, Lucifer was full of wisdom and perfect in beauty, perfect in his ways from the day that he was created (v. 15a).
Ezk 28:12a perfect Ezek. 27:3
Ezk 28:131 Eden
This is not the Eden in Gen. 2, which was on earth, but the Eden as the garden of God on the holy mountain in the heavenlies (v. 14; Isa. 14:13b).
Ezk 28:13a precious cf. Exo. 28:17-20; Rev. 21:19-20
Ezk 28:132 covering
Lucifer was covered with precious stones, indicating his dwelling place (Pember).
Ezk 28:133 chrysolite
Or, beryl.
Ezk 28:134 carbuncle
Or, turquoise.
Ezk 28:135 tambourines
In ancient times musical instruments such as tambourines and pipes were for kings (Dan. 3:5; 6:18). This indicates that before his rebellion Satan was a king, holding the highest position in the preadamic universe (cf. Luke 4:5-6 and note 61; Jude 9 and note 3). Satan was the anointed cherub who covered the Ark (v. 14; Exo. 25:18-21), indicating that he was very close to God and bore God’s glory (Heb. 9:5), and might have been the high priest who served God and led the universal worship of God (Rev. 4:6-11). Thus, Satan was both a king and a priest (cf. Rev. 4:4 and note 2). Because of Satan’s failure, these two positions have been given to the believers in Christ (1 Pet. 2:5, 9; Rev. 1:6; 5:10; 2:26-27; 3:21; 12:5; 20:6; 22:3, 5).
Ezk 28:141 anointed
See note 135.
Ezk 28:14a cherub Exo. 25:20; Ezek. 28:16
Ezk 28:142 Ark
Not the Ark on earth but the Ark in heaven (Rev. 11:19).
Ezk 28:143 mountain
See note 131.
Ezk 28:144 stones
These might be the precious stones with the glory of God like burning fire seen by Moses, Aaron, and many others in Exo. 24:10, 17. This implies that as the anointed cherub, Satan was privileged to move in the realm where God’s glory was.
Ezk 28:161 trading
Cf. note 91 in Job 1.
Ezk 28:171 lifted
The cause of Satan’s rebellion was pride (1 Tim. 3:6; cf. 1 Pet. 5:5-6). Concerning Satan’s rebellion, see notes on Isa. 14:13.
Ezk 28:172 cast
For God’s judgment on Satan’s rebellion, see note 151 in Isa. 14.
Ezk 28:181 sanctuaries
Referring to the heavens, which were profaned, defiled, by Satan in his rebellion against God (see notes 205 in Col. 1 and 231 in Heb. 9).
Ezk 28:211 Sidon
Sidon was a pricking briar and a painful thorn to the house of Israel (v. 24). Tyre (see note 21 in ch. 26) and Sidon are considered a pair, indicating that if the believers love the world and care for worldly riches, they will become briars and thorns that damage the church life, frustrating the growth of life in the church as God’s cultivated land (Matt. 13:22; 1 Cor. 3:9).
Ezk 28:22a Sidon Isa. 23:4, 12; Jer. 25:22; 27:3; 47:4; Ezek. 32:30
Ezk 28:22b know Ezek. 6:7
Ezk 28:24a thorn Num. 33:55; Josh. 23:13; 2 Cor. 12:7
Ezk 28:25a gathered Isa. 11:12; Ezek. 11:17; 20:41; 34:13
Ezk 28:25b dwell Jer. 23:8; Ezek. 36:28
Ezk 29:21b Egypt Isa. 19:1–20:6; Jer. 25:19; 46:2-28
In the Bible Egypt is a nation that depends not on God but on its own resources. In addition, the Egyptians exercised their wisdom to develop their natural resources in order to become rich and have a sufficient supply. When the people of Israel were short of food, they went down to Egypt (Gen. 12:10; 42:1-3). Thus, Egypt represents persons who, independent of God, seek worldly riches by developing their own resources to be rich in supply and to be a source of supply for others. At the time of Ezekiel, Israel turned to Egypt and leaned upon Egypt, trusting in Egypt as a staff. But the Lord said that Egypt was a staff made of reeds, easy to break (vv. 6-7).
Ezk 29:6b staff 2 Kings 18:21; Isa. 36:6
Ezk 29:16a confidence Isa. 30:2-3
Ezk 29:18a Nebuchadrezzar Jer. 25:9; 27:6; Ezek. 26:7
Ezk 29:211a horn Psa. 132:17; 1 Sam. 2:10; Luke 1:69
A horn signifies power for fighting unto victory. Christ is the horn that will sprout for the house of Israel. At Ezekiel’s time other nations had conquered and oppressed the people of Israel, and Israel had no way to go on. But God promised that one day a horn would sprout forth from the house of Israel to be against all the nations and to overcome the authorities on earth so that the nation of Israel may be saved. Christ will become the horn to deliver them from all oppression and bondage (Jer. 23:5-6; Luke 1:69-71; cf. Zech. 12:2-9; 14:1-7, 12-15). See note 171 in ch. 3.
Ezk 30:3a day Ezek. 7:7, 12; Joel 2:1; Zeph. 1:7
Ezk 30:51 Libya
Following the rendering of the Septuagint; the Hebrew reads, Cub.
Ezk 30:10a Nebuchadrezzar Ezek. 29:19
Ezk 30:25a king Jer. 27:6
Ezk 31:6a birds cf. Matt. 13:32
Ezk 31:8a garden Gen. 2:8; 13:10; Ezek. 28:13
Ezk 31:10a lifted Dan. 5:20
Ezk 31:12a cut Dan. 4:14-15
Ezk 31:14a lowest Ezek. 32:18
Ezk 31:16a cast Isa. 14:15
Ezk 32:51 corpse
Lit., stature.
Ezk 32:7a darken Isa. 13:10; Joel 2:31; 3:15; Amos 8:9; Matt. 24:29; Rev. 8:12
Ezk 32:15a know Ezek. 6:7
Ezk 32:24a Elam Jer. 49:34-39
Ezk 32:26a Meshech Ezek. 38:2
Ezk 32:29a Edom Ezek. 25:12
Ezk 32:30a Sidonians Ezek. 28:21
Ezk 33:11 Then
[ par. 1 2 ]
Ezk 33:11 [1] God always executes His judgment with a purpose. The purpose of God’s judgment is to bring in recovery. Through His judgment, which is based on His righteousness, holiness, and glory, God desires to recover His people according to His righteousness, holiness, and glory. Whereas God’s judgment is by various means (5:4; 14:21), God’s recovery is by life.
Ezk 33:11 [2] The visions regarding the Lord’s recovery by life in chs. 33—39, with the issue of God’s holy building in chs. 40—48, should be applied to Israel in the restoration, the millennium, beginning with the Lord’s second coming (Acts 3:20-21). These visions should also be applied to the believers in Christ in their experience of the divine life in the New Testament age (cf. note 311 in Jer. 31).
Ezk 33:2b sword Ezek. 14:17
Ezk 33:2c watchman Ezek. 33:7; cf. Isa. 62:6
Ezk 33:3a trumpet 1 Cor. 14:8
Ezk 33:4a blood Ezek. 18:13; Acts 18:6
Ezk 33:5a blood Acts 20:26
Ezk 33:71 watchman
In His recovery by life, the first thing God does is to set the watchman, one who has been commissioned by God to give His people a warning, to sound the trumpet in order that God’s people may turn to Him and repent that they may live (vv. 2-11; cf. Matt. 3:1-2). See note 171 in ch. 3.
Ezk 33:91a delivered Acts 20:26; 1 Tim. 4:16
Or, saved your soul.
Ezk 33:11a I 2 Sam. 14:14; Ezek. 18:23, 32; 2 Pet. 3:9
Ezk 33:121 righteousness
Lit., it.
Ezk 33:16a None Ezek. 18:22
Ezk 33:17a Yet vv. 17-20: Ezek. 18:25-29
Ezk 33:21a struck 2 Kings 25:4; Jer. 39:2
Ezk 33:22a hand Ezek. 1:3
Ezk 33:22b mouth Ezek. 24:27
Ezk 33:24a one Isa. 51:2; Acts 7:5
Ezk 33:25a blood Gen. 9:4; Lev. 3:17; 7:26; 17:10; Deut. 12:16
Ezk 33:31a hear Mark 4:16
Ezk 33:31c mouth cf. Isa. 29:13; Mark 7:6
Ezk 34:2b shepherds Jer. 23:1; Zech. 11:17
Ezk 34:4a sought Matt. 18:12; Luke 15:4
Ezk 34:4b ruled cf. 1 Pet. 5:3
Ezk 34:5a without 1 Kings 22:17; Matt. 9:36
Ezk 34:111 I
In God’s recovery by life, God first sends the watchman to sound the trumpet to His people that they may repent, turn, and live (ch. 33); then He Himself appears as the Shepherd to search for and seek out His sheep. After John the Baptist sounded the trumpet of repentance (Matt. 3:1-2), the Lord Jesus came as the Shepherd (Matt. 9:36; Luke 15:1-7; John 10:11).
Ezk 34:11a search Luke 15:4; 19:10
Ezk 34:131 bring
As the Shepherd, the Lord will gather His people, His sheep, out of the nations and bring them back to the land of Canaan, which typifies the all-inclusive Christ as the allotted portion of God’s people (see note 71 in Deut. 8), to dwell on the high mountains (v. 14), signifying the resurrected and ascended Christ.
Ezk 34:13a gather Isa. 65:9-10; Jer. 23:3; Ezek. 28:25; 36:24; Matt. 24:31
Ezk 34:132b streams Psa. 126:4; Isa. 35:6; 44:3
The streams here signify the life-giving Spirit as the living water (John 7:37-39), who is given to us by God as our spiritual drink (1 Cor. 12:13), and the rich pasture (v. 14) signifies Christ as the feeding place for God’s people (John 10:9). By means of the Spirit as the streams, we enjoy Christ as our rich pasture (Psa. 23:2; cf. Rev. 22:1-2).
Ezk 34:14a pasture Psa. 23:2
Ezk 34:141b lie Jer. 33:12
In His recovery by life, while the Lord feeds us and gives us something to drink, He also gives us rest and heals us (v. 16).
Ezk 34:15a shepherd Psa. 23:1; 80:1; Isa. 40:11; cf. Ezek. 37:24; Matt. 2:6
Ezk 34:16a seek Matt. 15:24; Luke 15:4; 19:10
Ezk 34:171 judge
When we experience the Lord’s recovery by life, as portrayed in vv. 13-16, there will be righteous judgments among us, and all the unjust things will be cleared away (vv. 17-22).
Ezk 34:17a rams Matt. 25:32-33
Ezk 34:23a Shepherd Isa. 40:11; Jer. 23:4-5; Ezek. 37:24-25; Matt. 2:6; John 10:11; 1 Pet. 2:25
Ezk 34:231 David
Referring to Christ, who is the real David (Matt. 12:3), the real Shepherd of God’s flock (Psa. 23; John 10:11; Heb. 13:20) and the King (v. 24) of God’s people (Isa. 9:7; Hosea 3:5; Micah 5:2; Luke 1:32-33).
Ezk 34:241a Prince Ezek. 37:22
When the Lord Jesus comes as the Shepherd to care for us, He comes also as the King to govern us. The issue of the Lord’s caring for us as our Shepherd is that we obey Him as our King and come under His kingship and His throne within us.
Ezk 34:251a covenant Ezek. 37:26
In God’s recovery by life, under God’s secure and unchanging covenant of peace, God’s recovered people enjoy peace, freedom from the disturbance of evil beasts (evil persons—Acts 20:29), full liberty and release from every kind of yoke and slavery (v. 27), and security from their enemies (v. 28).
Ezk 34:261 blessing
In God’s recovery by life, God’s recovered people not only receive His blessing but also become a source of blessing to others that they may be supplied. Under the showers of blessing in season, there will be an abundance of spiritual food not only for us to enjoy but also for us to supply to others (vv. 27a, 29).
Ezk 34:26a showers Psa. 68:9; Mal. 3:10
Ezk 34:27a know Ezek. 6:7
Ezk 34:27b yoke Lev. 26:13; Jer. 2:20
Ezk 34:28a dwell Ezek. 34:25; Jer. 30:10; 46:27
Ezk 34:301 with
God’s recovered people have God’s presence, God is among them, and they are before God (vv. 30-31). This portrays the perfect fellowship with God, the fellowship in oneness, in the mingling of God and man, in which we are one with God and He is one with us.
Ezk 34:31a flock Psa. 100:3; John 10:11
Ezk 35:21 Mount
I.e., Edom (v. 15). That the judgment on Edom is repeated here (cf. 25:12-14) indicates that in the process of God’s recovery by life, there is still the need of God’s judgment, particularly on Edom, who typifies the old man (see note 121 in ch. 25). Because the old man is very difficult to deal with, the judgment on the old man must be repeated again and again, until the day of the redemption of our body (Eph. 4:30). In order to recover us and make us the new man, God must judge our old man, our old creation (Rom. 6:6; Eph. 4:22-24; Col. 3:9-11).
Ezk 35:2b Seir Jer. 49:7-22; Ezek. 25:8, 12-14; Amos 1:11-12
Ezk 35:5a enmity Ezek. 25:12; Obad. 10
Ezk 35:9a desolation Jer. 49:17-18; Ezek. 25:13; Mal. 1:3-4
Ezk 35:101 them
Lit., it.
Ezk 35:15a rejoiced Obad. 12
Ezk 35:151 land
Lit., of it.
Ezk 36:5a possession Ezek. 35:10
Ezk 36:81 mountains
Verses 8-15 and 33-36 speak of the recovery of the good land, which signifies the recovery of the full enjoyment of the riches of Christ (see note 71 in Deut. 8).
Ezk 36:10a rebuilt Isa. 58:12; 61:4; Ezek. 36:33; Amos 9:14
Ezk 36:11a know Ezek. 6:7
Ezk 36:13a devours Num. 13:32
Ezk 36:17a defiled Lev. 18:25, 27-28; Jer. 2:7
Ezk 36:19a scattered Deut. 28:64; Ezek. 22:15
Ezk 36:221a My Psa. 106:8
[ par. 1 2 ]
Ezk 36:221 [1] In the Lord’s recovery by life there are two aspects: the outward aspect, as seen in ch. 34, and the inward aspect, as seen in vv. 22-33 of this chapter. In the outward recovery we repent, turn to the Lord, and are brought back to the enjoyment of Christ’s riches and to God’s blessing. In the inward recovery God touches our heart and our spirit and changes us in life and nature.
Ezk 36:221 [2] In recovering His people, God acts on behalf of His holy name. The inward recovery by life is carried out not because of any merit in ourselves but because God does something in us for His own name (cf. 2 Tim. 1:9; Titus 3:5).
Ezk 36:23a sanctify Ezek. 20:41; Matt. 6:9
Ezk 36:24a gather Ezek. 34:13; 37:21
Ezk 36:251 clean
The clean water here refers to the Lord’s redeeming and cleansing blood, which is a cleansing fountain (Zech. 13:1). In recovering us, the Lord washes us from two categories of dirty things—from filthiness, including all kinds of sinful things, unjust things, unrighteous things, and dark things, and from idols.
Ezk 36:25a clean Psa. 51:7; Isa. 52:15; Titus 3:5; Heb. 10:22
Ezk 36:26a I vv. 26-28: Ezek. 11:19-20
Ezk 36:261 new
In His recovery by life the Lord gives us a new heart and a new spirit. Our heart is our loving organ, and our spirit is our receiving organ. While we are in a fallen or backslidden state, our heart toward the Lord is stony and hard, and our spirit is deadened (Eph. 2:1; 4:18). When the Lord saves us or revives us, He renews our heart, making our stony heart a heart of flesh, a heart that is soft and loving toward Him (cf. 2 Cor. 3:3). Furthermore, He enlivens and renews our spirit with His divine life (Col. 2:13). As a result, we love the Lord and desire Him with our renewed heart, and we can contact Him, receive Him, and contain Him by exercising our renewed spirit.
Ezk 36:26b heart Jer. 32:39; cf. Deut. 30:6; Psa. 51:10
Ezk 36:271 My
In His recovery by life God not only gives us a new heart and a new spirit (v. 26) but also puts His Spirit within us, in our spirit, making the two spirits one mingled spirit (Rom. 8:9, 16) and causing us to be one spirit with Him (1 Cor. 6:17).
Ezk 36:27a Spirit Ezek. 37:14
Ezk 36:272 walk
God’s Spirit within us contains God’s nature, and God’s nature corresponds to God’s law. Because we have God’s nature within us (2 Pet. 1:4), we are able to keep His law spontaneously by walking according to our regenerated spirit, which is indwelt by the Holy Spirit (Rom. 8:4; Gal. 5:16, 22-23).
Ezk 36:28a land Ezek. 28:25; 37:25
Ezk 36:28b people Jer. 24:7; 30:22; 31:33; 32:38; Ezek. 37:27; Zech. 8:8
Ezk 36:31a Then Ezek. 20:43
Ezk 36:351a garden Isa. 51:3; Joel 2:3
In the Lord’s recovery by life His people become like the garden of Eden, in which Christ as the tree of life is their rich supply (Gen. 2:8-9).
Ezk 36:371a inquired Isa. 45:11
The Lord promised to increase our number with men like a flock, but we need to pray for this and ask Him to do it (cf. Luke 10:2).
Ezk 36:37b increase Jer. 30:19; Ezek. 36:10
Ezk 37:1b Spirit Ezek. 3:14; 8:3; 11:24; Luke 4:1
Ezk 37:11 bones
[ par. 1 2 ]
Ezk 37:11 [1] Chapter 34 portrays God’s recovery of His people outwardly through His coming as their Shepherd to seek His lost sheep and bring them back to their own land, and ch. 36 concerns God’s inward recovery by life by giving His people a new heart and a new spirit and putting His Spirit within them. Chapter 37 reveals how God’s Spirit enters into His people in order to enliven them that they may become a corporate Body formed into an army and built up to be God’s dwelling place.
Ezk 37:11 [2] The vision of the dry bones shows that before God came in to renew and regenerate us, we were not only sinful and filthy (36:25) but also dead and buried in “graves” of various sinful, worldly, and religious things (vv. 12-13). We were like dead and dry bones, disjointed and scattered, having no oneness. But the Lord is the Savior of the dead (John 5:25; Eph. 2:1-8).
Ezk 37:41 Prophesy
Ezekiel’s prophesying in this chapter was not a matter of predicting but a matter of speaking forth, declaring, something for the Lord. When Ezekiel spoke forth, God gave people the Spirit (vv. 10, 14). The main meaning of prophesying in the Bible is not to predict but to speak forth the Lord, to minister the Lord to people. See notes on 1 Cor. 14:24-25.
Ezk 37:51a breath Ezek. 37:9; Gen. 2:7; John 20:22; Rev. 11:11; cf. Psa. 104:29
Or, spirit; Heb. ruach; variously translated wind, breath, spirit in vv. 5-10 and 14. In spiritual experience, when God blows on us, His breath is the wind; when we breathe the wind, it is the breath; and when the breath is within us, it is the Spirit. When Ezekiel prophesied, God blew the wind, the people received the breath, and the breath became the Spirit, the life-giving Spirit (1 Cor. 15:45b; 2 Cor. 3:6). Cf. John 3:8 and note 1.
Ezk 37:71 came
The dry bones first came together, and then the breath came into them (v. 10), showing that we must first gather together in oneness, and then we will receive the breath of God (cf. John 20:19-22; Acts 1:12-14; 2:1-4).
Ezk 37:10a breath Gen. 2:7; Rev. 11:11; cf. John 20:22
Ezk 37:101 lived
The revelation in this chapter shows that the unique way to have the Body, the church, and the house of God in the genuine oneness is the way of life. When the breath entered into the dead ones, it became life to them, and they lived and stood up in oneness to become an exceedingly great army. The dry bones and the two dead branches in vv. 16-17 became one not by gifts or by teaching but by life. The dead bones and the dead branches were enlivened and became one as the issue of the dispensing of life and the growth in life (cf. John 17:2, 11, 17, 21-23; Eph. 4:11-16).
Ezk 37:11a bones Psa. 141:7
Ezk 37:12a graves Isa. 26:19; Hosea 13:14; cf. Isa. 66:14
Ezk 37:12b bring Ezek. 36:24; 37:25
Ezk 37:14a Spirit Ezek. 36:27
Ezk 37:161a wood cf. Num. 17:2
The two lifeless pieces of wood symbolize the two parts of the divided nation of Israel, the southern kingdom of Judah and the northern kingdom of Israel. These two kingdoms could not be one, and in the eyes of the Lord they were thoroughly dead and dried up. After being enlivened, they are able to be joined together and become one (v. 17). See note 101. Whereas the dry bones in vv. 1-14 are for forming an army to fight the battle for God, the pieces of wood in vv. 16-22 are for the building of the house of God as His dwelling place.
Ezk 37:21a gather Isa. 11:12; Ezek. 36:24; Matt. 24:31
Ezk 37:22a nation Isa. 11:13; Jer. 3:18; 50:4; Hosea 1:11; Zech. 10:6
Ezk 37:23a cleanse Ezek. 36:25; Titus 2:14
Ezk 37:241a David Jer. 23:5; 30:9; Ezek. 34:23-24; cf. Mark 11:10
Referring to Christ, who is the real David (see note 231 in ch. 34). In relation to Israel the prophecy given here will be fulfilled in the millennium, the age of restoration, and in eternity, in the new heaven and new earth.
Ezk 37:24b Shepherd Isa. 40:11; Matt. 2:6; John 10:16
Ezk 37:26a covenant Psa. 89:3; Isa. 55:3; Jer. 32:40; Ezek. 34:25
Ezk 37:27a tabernacle Lev. 26:11-12; Ezek. 43:7; John 1:14; 2 Cor. 6:16; Rev. 21:3, 7
Ezk 37:27b people Ezek. 11:20; 14:11; 36:28
Ezk 38:21b Gog Rev. 20:8
What is mentioned in chs. 38—39 regarding Gog and Magog probably corresponds to what is written in Rev. 14:19-20; 16:12-21; and 19:11-18 concerning the war at Armageddon. This may indicate that Gog and Magog will take the lead among the nations who seek to destroy Israel at the end of this age. See note 81 in Rev. 20.
Ezk 38:15a come cf. Rev. 20:8
Ezk 38:16a come Rev. 20:9
Ezk 38:19a fiery Psa. 89:46; Heb. 10:27
Ezk 38:19b earthquake cf. Hag. 2:6-7; Rev. 11:13; 16:18
Ezk 38:22a fire Exo. 9:23; Rev. 8:7; 20:9
Ezk 39:11b Gog Rev. 20:8
See note 21 in ch. 38.
Ezk 39:6a fire Ezek. 38:22; Rev. 20:9; Amos 1:4
Ezk 39:7a holy Ezek. 38:16, 23
Ezk 39:17a bird Rev. 19:17
Ezk 39:17b come Isa. 34:6; 56:9; Jer. 12:9; Zeph. 1:7
Ezk 39:18a flesh Rev. 19:18
Ezk 39:21a glory Exo. 14:4
Ezk 39:23a iniquity Ezek. 36:18-20, 23
Ezk 39:23b gave Lev. 26:25; Psa. 106:41; Isa. 42:24
Ezk 39:25a turn Jer. 30:3, 18; Ezek. 34:13; 36:24
Ezk 39:29a poured Joel 2:28-32; Zech. 12:10; Acts 2:17
Ezk 40:11 In
[ par. 1 2 3 ]
Ezk 40:11 [1] The three previous sections of this book, concerning the glory of the Lord (ch. 1), the judgment of God (chs. 2—32), and the recovery of the Lord (chs. 33—39), are all for the holy building of God (chs. 40—48). God’s eternal purpose is to have a building as a mingling of Himself with His chosen people. Whatever God does among His people and among the nations on earth is for His building. This is confirmed by the book of Revelation, which is parallel to the book of Ezekiel and concludes with God’s ultimate building, the New Jerusalem (Rev. 21:2—22:5).
Ezk 40:11 [2] After the destruction of the temple built by Solomon (2 Kings 25:8-9), the temple was rebuilt by the captives who returned from Babylon (Ezra 3:6b-13; 6:13-15). Later, this temple was replaced by Herod’s temple, which was built in forty-six years (John 2:20). Herod’s temple was destroyed in A.D. 70 by the Roman army under Titus (Dan. 9:26; Matt. 23:38; 24:2). Neither the temple in Ezra’s day nor the temple of Herod’s time was the full recovery of the temple built by Solomon. However, the temple of Ezekiel’s vision was a more than full recovery of Solomon’s temple. Although the temple itself was the same size as the one built by Solomon (41:2, 4; cf. 1 Kings 6:2), a number of details related to the gates, the courts, and the buildings around the temple in Ezekiel’s vision indicate an enlargement over Solomon’s temple. Thus, beginning with Abraham’s tent (see note 181 in Gen. 14), progressing to the tabernacle and then to Solomon’s temple, and concluding with the temple in Ezekiel’s vision, there is a continual progression in the enlargement of God’s building in the Old Testament. This enlargement signifies a continual increase in the experience of Christ by God’s people (cf. note 201 in 1 Kings 6). God’s building in the Old Testament prefigures God’s spiritual building in the New Testament, which begins with Jesus Christ, the incarnated God, as God’s tabernacle (John 1:14) and God’s temple (John 2:19-21), advances to the church, the Body of Christ, as the enlargement of Christ (Eph. 1:22-23; 2:20-22), and consummates with the New Jerusalem as the ultimate manifestation and enlargement of God’s building in eternity (Rev. 21:2-3, 15-17).
Ezk 40:11 [3] Literally, the visions concerning God’s holy building in chs. 40—48 will be fulfilled in the restoration, when the restored Israel will rebuild the temple and the city of Jerusalem for their dwelling with God in the millennium. The spiritual significances of all the details should be applied to the New Testament believers as components of God’s spiritual building, the church.
Ezk 40:12a twenty-fifth cf. Ezek. 1:2
Ezekiel saw the first vision, the vision of the appearance of the glory of the Lord, when he was thirty years of age, the age at which a priest began to function (1:1). He saw the last vision, the vision of the holy building of God, twenty years later (cf. 1:2), at the age of fifty, the age of retirement for a priest (Num. 4:3). This indicates that to see the building of God, Ezekiel needed more maturity in life (cf. note 11 in ch. 1).
Ezk 40:13 beginning
The beginning of the year indicates that the vision of God’s building brings us to a new beginning. The tenth day of the first month was the day on which the people of Israel prepared the lamb for the passover (Exo. 12:3). This indicates that every new beginning in our Christian life is based on Christ, the Passover lamb (John 1:29; 1 Cor. 5:7), and His redemption.
Ezk 40:1b struck Ezek. 33:21
Ezk 40:21 land
To see the vision of God’s holy building, Ezekiel was brought from the land of captivity to a high mountain, signifying the resurrection and ascension of Christ, in the land of Israel, a type of the all-inclusive Christ as the portion allotted by God to His people (see note 71 in Deut. 8), and in the city of Jerusalem. This was the right position, standing, and angle for Ezekiel to see such a vision. See note 101 in Rev. 21.
Ezk 40:2b upon cf. Rev. 21:10
Ezk 40:31 man
This man is Christ. In the vision here He is not on the throne in the appearance of electrum (1:26-28) but at the gate of the building in the appearance of bronze. Bronze signifies Christ’s being tested by God’s judgment (Num. 16:37-39; 21:8-9). Having passed through God’s judgment, Christ is fully qualified to measure (take possession of by judging) what belongs to God’s building (Zech. 2:1 and notes).
Ezk 40:31a bronze Ezek. 1:7; Dan. 10:6; Rev. 1:15
See note 31.
Ezk 40:32b reed Rev. 11:1; 21:15
A reed is for measuring (cf. Rev. 11:1; 21:15), and to measure is to test through judgment in order to possess.
Ezk 40:51a wall cf. Ezek. 42:20
The wall around the house is for separation, separating what belongs to God from what cannot belong to Him. The thickness and height of the wall are both six cubits; thus, a cross section of the wall is a square six cubits by six cubits. The number six signifies man, who was created on the sixth day. Hence, the wall with a square cross section of six cubits signifies Christ Himself as an upright, perfect, and complete man (cf. note 161 in Rev. 21). Such a Christ is the separating line of God’s building. Only what is included in Christ belongs to God’s interests and God’s building (Eph. 2:21).
Ezk 40:52 cubit
The cubit used to measure the holy building of God was not a common human cubit. This indicates that the measuring was done not by the human standard but by the divine standard.
Ezk 40:61 gate
The gate is divided into four sections: an outer threshold (v. 6), a passage (a court, v. 14), an inner threshold (v. 7), and a porch (vv. 8-9). As the entrance to God’s building, the gate signifies Christ as the gateway for us to enter into God and into God’s interests, God’s building, and God’s kingdom (John 14:6, 20; Rev. 21:21a). Whereas the wall separates sinners from God, the gate brings people into God and into God’s building. See note 211 in Rev. 21.
Ezk 40:71 guardroom
Or, little chamber. So also throughout this chapter. The six guardrooms are divided into two groups of three (v. 10), signifying that the guardrooms are a person, Christ Himself, who as the Triune God (three) became a man (six) and was “split” on the cross. Each of the six guardrooms is six cubits square and is thus the same in size as a cross section of the wall (see note 51). This indicates that the Lord Jesus in His person and work is the guard of God’s glory and holiness. By passing through Christ as the gate, we are qualified to enter into God’s building, which is full of God’s glory and holiness.
Ezk 40:81 porch
The width of the porch is six cubits, the number six signifying man, who was created on the sixth day. The length of the porch is eight cubits (v. 9), the number eight signifying Christ’s resurrection, which took place on the first day of a new week as a new beginning (John 20:1). These dimensions signify that the Lord Jesus as a man, who is the gate of God’s building, is fully in resurrection. They also signify that when we arrive at the porch, we are in resurrection, in a new beginning.
Ezk 40:111 ten
The number ten here implies the Ten Commandments. This indicates that whatever the Ten Commandments require, the entry of the gate fulfills. The Lord Jesus as the “square,” upright, and perfect man (see note 51) fulfilled all the requirements of the Ten Commandments, and He has become the gate for us to enter into God’s building. For additional details concerning the gate, see Life-study of Ezekiel, Message Nineteen.
Ezk 40:161a latticed 1 Kings 6:4
See note 41 in 1 Kings 6.
Ezk 40:162b palm Ezek. 40:26, 31, 34; 41:18; Rev. 7:9
Palm trees grow in the wilderness and are evergreen. The palm tree signifies victory and everlasting power (Exo. 15:27; Rev. 7:9). The palm trees on the posts of the gates signify that Christ, the guard of God’s holiness and glory, is the everlasting, victorious One, standing, bearing, sustaining, and prevailing. Christ is the post that supports and bears God’s building with a victorious, everlasting life.
Ezk 40:17a outer Rev. 11:2
Ezk 40:171 chambers
There were six different sections, or areas, of pavement around the inside of the wall on the east, the south, and the north sides of the outer court, and on each section there were five chambers, giving a total of thirty chambers. In addition to the thirty chambers on the pavement, there were four small courts, one at each corner of the outer court (46:21-24 and note 211). These were places for the people to boil the sacrifices. The pavement, probably made of stone, signifies the standing of regeneration, which makes us stones (John 1:42; Matt. 16:18), as a separation from the dirt of the world (cf. note 227 in Luke 15). The chambers were dining places where the people ate the sacrifices, indicating that they were places for people to enjoy Christ as the sacrifices and offerings. (Whereas the priests ate in the inner court [42:1-14], the people ate in the outer court.) After passing through the gate of God’s dwelling place, we come to the outer court and enter into the chambers, where, standing on the “stones” of our regeneration, we eat and enjoy Christ, who is the reality of all the offerings (Heb. 10:5-10).
Ezk 40:22a palm Ezek. 40:16; Rev. 7:9
Ezk 40:23a inner Ezek. 8:16; 40:28
Ezk 40:251 the
Lit., it.
Ezk 40:281 same
The details of the gates to the inner court (vv. 28-37) were the same as those of the gates to the outer court, indicating that as we enter into the inner court, we repeat our experience of Christ. We experience the same Christ, but we experience more of Him.
Ezk 40:31a palm Ezek. 40:16
Ezk 40:311 eight
At the entrance to the inner court there is another set of stairs (cf. vv. 22, 26), consisting of eight steps. This indicates that the more inward we progress in our experience of God’s building, the higher we become. The number eight signifies resurrection. This indicates that if we would come into the inner court, we need to be in resurrection. All the natural life and the natural man must be repudiated and crossed out.
Ezk 40:34a palm Ezek. 40:16
Ezk 40:371 porches
Following the rendering of the Septuagint; the Hebrew reads, posts.
Ezk 40:381 chamber
This chamber, probably within the north gate of the inner court, was for the priests to wash the burnt offerings (Lev. 1:3-9). This indicates that at this point in our experience, we are ready to be a burnt offering for God. When we pass through the gate to the inner court, we are in resurrection and on a higher level (see note 311). Here, we are not merely the common people in the outer court; we have become the priests who are ready to minister to the Lord by offering the burnt offering, meaning that we are ready to be absolute for the Lord (see note 31 in Lev. 1).
Ezk 40:38a washed Lev. 1:13; 2 Chron. 4:6
Ezk 40:391 tables
The eight tables within the north gate are for slaying the offerings (vv. 39-43). They are divided into two groups of four (v. 41). They are one and a half cubits square and one cubit high (v. 42). The number one signifies the unique God. The number three, the sum of the one and a half cubits of length and the one and a half cubits of breadth, signifies the Triune God in resurrection. The Triune God has been “split,” as indicated by the tables on the two sides of the gate as well as by the width of each table measuring half of three cubits. Thus, the numbers related to the eight tables signify that the Triune God (three), the unique God (one), who became a creature (four), was “split” on the cross, yet He was resurrected (eight). Now in resurrection He is a testimony (two). Today our service, our ministry, must be in the Triune God, the unique God, who was “split” as a creature and is now in resurrection as a living testimony.
Ezk 40:39a sin Ezek. 42:13; 46:20
Ezk 40:42a hewn Exo. 20:25
Ezk 40:441 two
Following the rendering of the Septuagint; the Hebrew reads, chambers for the singers.
Ezk 40:442 south
Following the rendering of the Septuagint; the Hebrew reads, east.
Ezk 40:45a keepers Num. 3:27-28, 32, 38; 1 Chron. 9:23; Ezek. 44:14
Ezk 40:46a altar Num. 18:5
Ezk 40:46b Zadok 1 Kings 2:35; 1 Chron. 24:3, 6; Ezek. 43:19; 44:15
Ezk 40:471a altar Exo. 40:29; Ezek. 43:13; Matt. 23:35
[ par. 1 2 ]
Ezk 40:471 [1] The altar, which signifies the cross of Christ, is the center not only of the inner court but also of the entire premises of the temple. This altar is actually the center of the universe. As the center of the universe, the cross points to the all-inclusive death of Christ, which involved God, man, and all the creatures (see note 132 in ch. 43). The death on the cross was the release of God (Luke 12:49-50; John 12:24) and the termination of man and all negative things (Rom. 6:6; Heb. 2:14; 9:26-28; Gal. 6:14; Eph. 2:14-15). In Christ’s death God passed through death in man to be released, and man died in God to be terminated.
Ezk 40:471 [2] The cross is not only the center but also the circumference of God’s holy building. The cross is implied in the gate, in the eating of the sacrifices, in the boiling houses, and in the tables on which the sacrifices are slain. Thus, the cross spreads in every direction and to every corner of God’s building. If we wish to contact God and enjoy His riches in His house, we must pass through the cross.
Ezk 40:472 in
Whereas the altar signifies the cross, the temple signifies both Christ (John 2:19-21) and the church, the Body of Christ (1 Cor. 3:16; Eph. 2:21). The cross, Christ, and the church are the central subject not only of the New Testament but also of the entire Bible. That the altar stands in front of the temple indicates that we cannot have the church apart from the cross. We can have the reality of the church only after we have passed through the cross.
Ezk 40:48a porch 1 Kings 6:3
Ezk 40:481 the
Following the rendering of the Septuagint; the Hebrew reads, the width of the gate was three cubits.…
Ezk 40:491 twelve
Following the rendering of the Septuagint; the Hebrew reads, eleven.
Ezk 40:492 ten
Following the rendering of the Septuagint; the Hebrew reads, by steps that went up to it. The elevation of the temple was ten steps higher than that of the outer court and twenty-five steps higher than the elevation outside the temple (vv. 22, 31). This indicates that the further inward we proceed in our experience of God’s building, the higher we rise.
Ezk 40:493 pillars
The fact that Ezekiel does not give us the measurement of the pillars indicates that they signify a supporting strength that is unlimited and immeasurable. Thus, the two pillars by each post signify Christ as God’s witness (two) bearing the house of God with a strength that is unlimited and immeasurable.
Ezk 41:11 post
Following some versions; the Hebrew reads, tent.
Ezk 41:21 ten
The entrance of the porch measured fourteen cubits (40:48), the entrance to the outer temple (the Holy Place), ten cubits, and the entrance into the inner temple (the Holy of Holies), six cubits (v. 3). This indicates that the further inward we progress in our experience of God’s building, the narrower the way becomes. The closer we are to the Lord, the more we will be restricted by Him.
Ezk 41:22 outer
I.e., the Holy Place.
Ezk 41:4a length 1 Kings 6:20; 2 Chron. 3:8
Ezk 41:51 six
The number six here in relation to the thickness of the wall signifies the humanity of the Lord Jesus as the standing strength of God’s dwelling place. In the tabernacle the boards of acacia wood standing upright also signify the humanity of the Lord Jesus (Exo. 26:15). As a proper human being, the Lord Jesus is the standing and supporting wall of God’s building.
Ezk 41:61 side
The thirty side chambers for expression (see note 53 in 1 Kings 6) are based on the thirty chambers for enjoyment (40:17). We can express Christ only to the extent that we have enjoyed Him. Our enjoyment of Christ eventually becomes the fullness, the expression, of Christ (Eph. 3:16-19).
Ezk 41:62 three
See note 61 in 1 Kings 6.
Ezk 41:6a stories 1 Kings 6:5-6
Ezk 41:71 wider
The side chambers becoming wider as they go up indicates that as we go higher with the Lord, we become broader and richer in our experience (cf. Eph. 3:18). This indicates that the experience of God’s holy building is progressive.
Ezk 41:7a increased 1 Kings 6:8
Ezk 41:8a long Ezek. 40:5
Ezk 41:91 space
Lit., house.
Ezk 41:101 chambers
The chambers mentioned in 42:10-14.
Ezk 41:121 building
This building, located at the back of the temple, was larger than the temple. Whereas the side chambers signify the fullness of Christ (see note 61), this building signifies the riches of Christ, which are unlimited (Eph. 3:8). Christ is so rich that He is able to fulfill all the requirements and meet all the needs of both God and man and still have an abundance left over (cf. John 6:11-13). Concerning the riches of Christ and the fullness of Christ, see note 193 in Eph. 3.
Ezk 41:161a latticed Ezek. 41:26; 40:16
See notes on 1 Kings 6:4.
Ezk 41:162 wood
All the parts of the building related to the temple were paneled with wood. This differs from the tabernacle raised up by Moses, in which every part was overlaid with gold (Exo. 26:29). Whereas gold signifies divinity, wood signifies humanity, especially the uplifted humanity of the Lord Jesus. In God’s building in Ezekiel, the primary material is the crucified, resurrected, and ascended humanity of Jesus.
Ezk 41:18a carved 1 Kings 6:29
Ezk 41:181 cherubim
On all the wooden paneling, cherubim and palm trees were carved (vv. 18-20). Cherubim signify the glory of the Lord manifested upon the creatures (10:18; Heb. 9:5), and palm trees, which grow in the wilderness and are evergreen, signify the victory of Christ and the everlasting and ever-existing power of Christ (see note 162 in ch. 40). The carving of the palm trees and the cherubim on the walls indicates that the victory of Christ and the glory of the Lord have been “carved” into our being through sufferings.
Ezk 41:181b palm Ezek. 40:16
See note 181.
Ezk 41:191a man cf. Ezek. 1:10
In ch. 1 the cherubim had four faces (1:6, 10), but in the carvings on the walls they had only two faces—the face of a man and the face of a lion, signifying and expressing victory in humanity (see note 101, par. 1, in ch. 1). The fact that between every two cherubim there was a palm tree (v. 18 and note) signifies that as parts of God’s building, we manifest the victory of Christ in the manifestation of the glorious image of Christ (cf. 2 Cor. 2:14-16; 3:18).
Ezk 41:221a altar Exo. 30:1
[ par. 1 2 ]
Ezk 41:221 [1] The incense altar standing in this temple was made only of wood (cf. Exo. 30:1-5), signifying the humanity of Jesus. In the tabernacle and in the temple there were the incense altar and the table of the bread of the Presence. But here in Ezekiel the altar is also the table, the altar being for us to offer Christ as incense to God for His satisfaction, and the table being for God to prepare Christ as food for our satisfaction.
Ezk 41:221 [2] The altar of wood was put in a place of wood paneling carved with cherubim and palm trees, indicating that if we are those who manifest the glory and victory of Christ, we will have the altar-table for God and us to have fellowship together in Christ. Here God is satisfied by the incense we offer in Christ, and we are satisfied by the food supplied by God in Christ.
Ezk 41:222 three
The dimensions of the incense altar signify the Triune God in resurrection (three) as a testimony (two).
Ezk 41:221b table Ezek. 44:16; Mal. 1:7, 12
See note 221.
Ezk 41:231a double 1 Kings 6:31-35
The functions of the “doors” in the church are to let the positive persons and things in and to keep the negative persons (cf. Matt. 7:15; Acts 20:29) and things out. The fact that each door had two swinging leaves (v. 24) indicates that the doors in the church should be flexible.
Ezk 41:251 cherubim
See note 181.
Ezk 41:26a latticed Ezek. 40:16; 41:16
Ezk 41:261 windows
The fact that palm trees were carved on the walls next to the windows indicates that victory and everlasting power and strength always go together with spiritual air and divine light. This means that our victory and power are related to the life-giving Spirit (see note 41 in 1 Kings 6). If we enjoy the life-giving Spirit, we will also enjoy Christ’s victory, power, and strength.
Ezk 42:1a outer Ezek. 40:17
Ezk 42:11 chamber
[ par. 1 2 ]
Ezk 42:11 [1] The holy chambers, located on both the north side and the south side, are buildings that connect the inner court with the outer court. The chambers on the pavement in the outer court are for the people to eat the offerings (40:17 and note), whereas the holy chambers are for the priests to eat the offerings and also to place and store the offerings and to lay their priestly garments (vv. 13-14). Whereas the offerings signify Christ as our enjoyment, the priestly garments signify Christ as our expression (see notes on Exo. 28:2).
Ezk 42:11 [2] In the holy chambers we reach the highest peak of spiritual experience. To live in the holy chambers is to live in Christ, to eat the offerings in the holy chambers is to eat Christ, and to wear the holy garments is to wear Christ for His expression.
Ezk 42:3a gallery Ezek. 41:16
Ezk 42:31 third
Like the side chambers, the holy chambers are of three stories. Their height is equal to that of the side chambers, indicating that they correspond to the fullness, the expression, of Christ (see note 61 in ch. 41). The priests enjoy Christ, wear Christ, store Christ, and possess Christ to such an extent that the height of their chambers equals the height of the fullness of Christ (cf. Eph. 3:16-19).
Ezk 42:101 south
Following the rendering of the Septuagint; the Hebrew reads, east.
Ezk 42:13a eat Lev. 6:16, 26; 24:9
Ezk 42:13b holy Lev. 2:3, 10; 6:14, 17, 25, 29; 7:1; 10:13-14; Num. 18:9-10
Ezk 42:14a garments Ezek. 44:19
Ezk 42:15a measured Ezek. 40:3; Zech. 2:1; Rev. 11:1; 21:16
Ezk 42:161 side
Lit., wind. So also in vv. 17-20.
Ezk 42:20a five Ezek. 45:2
Ezk 43:1a east Ezek. 10:19; 40:6; 44:1; 46:1
Ezk 43:21a glory Ezek. 11:23
The glory of the Lord returned to the temple because the building of the temple was completed. This indicates that in order for the God of glory to dwell in the church, the church must be built up to become the dwelling place of God (Eph. 3:14-21).
Ezk 43:2b voice Ezek. 1:24; Rev. 1:15
Ezk 43:2c illuminated Ezek. 10:4; Rev. 18:1
Ezk 43:3a vision Ezek. 1:4, 28; 8:4
Ezk 43:31 He
The Hebrew reads, I.
Ezk 43:4a glory Ezek. 44:2; cf. Ezek. 10:18-19
Ezk 43:41 gate
The gates on the south and the north are for the convenience of the people, but the gate toward the east is not only for the convenience of the people but also for the glory of the Lord. The church must be open to the Lord’s glory so that His glory may come into the church.
Ezk 43:5a took Ezek. 3:12, 14; 8:3
Ezk 43:5b filled 1 Kings 8:10-11; Ezek. 44:4
Ezk 43:51 house
Here the Lord had come back not merely to the earth but even more to His built-up house. In order for the Lord to come back to the earth, He needs a built-up church as His standing on the earth. See note 71, par. 2, in Hag. 2.
Ezk 43:6a man Ezek. 40:3
Ezk 43:71 throne
The throne is for God’s government, administration, and kingdom, and the soles of the Lord’s feet are for His move on earth. Only the built-up church gives the Lord the standing to administrate His government (Matt. 16:18-19) and to move on the earth (Acts 13:1-3). Furthermore, the church is the place where the Lord can dwell for His rest and satisfaction (1 Tim. 3:15).
Ezk 43:71c soles 1 Chron. 28:2; Psa. 99:5
See note 71.
Ezk 43:7d forever Exo. 29:45; Psa. 68:16; 132:14; Joel 3:17
Ezk 43:72 fornication
Fornication here refers to idolatry (16:15-21; 23:30).
Ezk 43:101 house
The Lord did not charge Ezekiel to teach God’s people the law and the Ten Commandments as He had charged Moses. Rather, He told Ezekiel to show God’s house to the people (vv. 10-12). It was God’s intention to examine the living and conduct of the people of Israel according to His house, His habitation, as a rule and pattern. The work, behavior, and person of God’s people must match the temple of God according to its design, its pattern, its laws, and its statutes, as shown in detail in chs. 40—48. This means that all that we are and do must be measured, tested, by God’s house, the church (1 Tim. 3:15).
Ezk 43:11a design Heb. 8:5
Ezk 43:121 mountain
[ par. 1 2 ]
Ezk 43:121 [1] To be on the mountain is to be in resurrection and in the position of ascension. This indicates that the church life must be high, on the top of the mountain (Eph. 2:5-6). The church must also be holy, separated and sanctified from anything worldly (1 Cor. 3:17).
Ezk 43:121 [2] The law of God’s house is related to God’s character. God is a God of height, i.e., in resurrection and ascension, and He is a God who is holy. Likewise, in position the church is high, and in nature the church is most holy. If in our church life we are in resurrection and in the position of ascension and if we are most holy, then we can be God’s habitation.
Ezk 43:13a altar 2 Chron. 4:1
Ezk 43:13b cubit Ezek. 40:5; 41:8
Ezk 43:131 cubit
See note 52 in ch. 40.
Ezk 43:132 bottom
According to Ezekiel’s vision the altar had four sections, one on top of the other: the base (bottom), the lesser (lower) ledge, the greater ledge, and the hearth. The number one in the height of the base of the altar signifies the unique God and indicates that God is the base of the altar, i.e., that the cross, typified by the altar, was initiated by God (Acts 2:23 and note 1). The number two in the height of the lesser ledge (v. 14) signifies not only a testimony but also Christ, the second of the Triune God, who is God’s witness (Rev. 1:5a). The number four in the height of the greater ledge (v. 14) and the hearth (v. 15) signifies the creatures (1:5). The number twelve in the width and length of the hearth (v. 16) is composed either of six times two or three times four, the number six signifying man, who was created on the sixth day, and the number three, the Triune God. Thus, the measurements of the four sections of the altar signify that Christ’s death was all-inclusive, involving God, man, and all the creatures (Acts 20:28; Rom. 6:6; Col. 1:15).
Ezk 43:133 border
On each level of the altar there are edges, or rims, spreading out with borders rising up, to hold things. This indicates that Christ’s death on the cross is able to hold, to include, all things (cf. notes 202 in Col. 1 and 93 in Heb. 2).
Ezk 43:151 four
Horns signify strength and power. The horns on the altar, which are toward the four corners of the earth, signify the power of the cross of Christ to reach the four corners of the earth. See note 21 in Exo. 27.
Ezk 43:161 twelve
The number twelve (the number of the New Jerusalem—Rev. 21:12, 14, 16-17, 21; 22:2) is composed of three times four, the number three signifying the Triune God and the number four signifying man as a creature (1:5). The number twelve, therefore, signifies the Triune God mingled with man. The all-inclusive death of Christ, together with His all-conquering resurrection, completed the mingling of God and man in Christ, bringing Christ’s humanity into the divine sonship (Rom. 1:3-4 and note 41).
Ezk 43:171 border
See note 133.
Ezk 43:17a steps Exo. 20:26
Ezk 43:172 east
The east, toward the sunrise, signifies the glory of the Lord (43:2). That the steps of the altar were toward the east indicates that the cross always points to God’s glory and always leads to God’s glory (cf. John 12:23-24 and notes; 17:1 and note).
Ezk 43:181 burnt
The altar, signifying the cross of Christ, is the place for God’s people to be redeemed (purified) and consecrated (see note 73 in Gen. 12). According to the record in vv. 18-27, seven days were required for the people to be purified. They were required to offer a sin offering with the redeeming blood every day for seven days (vv. 25-26). Then on the eighth day, the day of resurrection, they were to consecrate themselves by offering a burnt offering. Following the burnt offering, they enjoyed the peace offering as a feast with the Lord and His people (v. 27). This indicates that after the purification, the Lord’s people were accepted by Him, became a satisfaction to Him, and had a feast with Him. Concerning the sin offering, the burnt offering, and the peace offering, see notes in Lev. 1, 3, and 4.
Ezk 43:181a blood Lev. 1:5
See note 181.
Ezk 43:19a bull Exo. 29:10-12; Lev. 8:14-15; Ezek. 45:18-19
Ezk 43:20a blood Exo. 29:12, 36
Ezk 43:21a burnt Exo. 29:14
Ezk 43:24a salt Lev. 2:13
Ezk 43:25a Each Exo. 29:35-36; Lev. 8:33
Ezk 43:261 consecrate
Lit., fill its hands.
Ezk 43:27a eighth Lev. 9:1
Ezk 44:1a east Ezek. 43:1
Ezk 44:2a entered Ezek. 43:4
Ezk 44:31 Prince
The Prince here is Christ as the King in the coming millennial kingdom. The word in vv. 1-3 indicates that Christ and God have an equal position, for only Christ can enter in and go out by the gate through which God has passed. Thus, God and Christ have a special, holy portion among God’s people.
Ezk 44:4a filled Ezek. 43:5
Ezk 44:41 house
See note 51 in ch. 43.
Ezk 44:6a Enough Ezek. 45:9; 1 Pet. 4:3
Ezk 44:71 you
Lit., they.
Ezk 44:91a uncircumcised Lev. 26:41; Deut. 10:16; Acts 7:51
Circumcision typifies dealing with the flesh, the natural man, and the old man by the inward operation of the cross (cf. Rom. 2:28-29; Phil. 3:3; Col. 2:11). If our flesh, natural man, and old man have not been dealt with by the cross, we are not qualified to serve in the church. Rather, we are considered by the Lord a foreigner. See notes 251 in Exo. 4 and 431 in Exo. 12.
Ezk 44:10a Levites 2 Chron. 29:4-5; Ezek. 48:11
Ezk 44:101 who
Those who follow the majority and go astray from the Lord in pursuit of idols have lost their qualification and position to serve the Lord directly (vv. 10-14). They may still have a part of the church service, but their service will be an indirect service to the Lord. Only those who are circumcised and absolutely faithful to the Lord can serve Him directly (vv. 15-16).
Ezk 44:15a Zadok Ezek. 40:46; 43:19
Ezk 44:151 fat
Whereas the fat of the offerings typifies the preciousness of the person of Christ, the blood signifies the redemptive work of Christ. In our service to God we must present both to Him.
Ezk 44:16a table Ezek. 41:22
Ezk 44:171a linen Exo. 28:39-40, 43; 39:27-28; Lev. 16:4
Linen garments signify a daily living and walk in the life-giving Spirit by the life of Christ. Such a living and walk is pure, clean, and fine. Woolen garments would cause the priests to sweat (v. 18), a sign of fallen man laboring under God’s curse, without God’s blessing, by his own energy and strength (Gen. 3:19).
Ezk 44:18a turbans Exo. 28:40; 39:28
Ezk 44:191 take
This indicates that the priests were not allowed to mix what is holy with what is profane but were to maintain a separation between the holy and the profane.
Ezk 44:19a garments Ezek. 42:14
Ezk 44:19b sanctify Exo. 29:37; 30:29; Lev. 6:27; Ezek. 46:20; Matt. 23:17, 19
Ezk 44:201a shave Lev. 21:5; Ezek. 5:1
The hair on our head signifies our submission to the Lord’s headship. To shave off all one’s hair signifies rebellion against the Lord’s headship (1 Cor. 11:5, cf. v. 10). On the other hand, for a male to have long hair signifies self-glory with ambition to be a leader. If we would be qualified to serve the Lord, we should not shave our head, meaning that we should have a proper submission (Eph. 5:21; 1 Pet. 5:5), and we should not let our hair grow long, meaning that we should not seek self-glory, self-dignity, position, and leadership (Matt. 23:1-12).
Ezk 44:211a wine Lev. 10:9; 1 Tim. 3:8
See notes 91 in Lev. 10 and 31 in Num. 6.
Ezk 44:22a And Lev. 21:14
Ezk 44:221 take
This signifies that in our contact and relationship with others, we need to be pure and uncomplicated (cf. 1 Tim. 3:2 and note 3).
Ezk 44:23a difference Lev. 10:10-11; Ezek. 22:26
Ezk 44:24a judge Deut. 17:8-9; 2 Chron. 19:8-10
Ezk 44:241 feasts
For the feasts, see notes in Lev. 23.
Ezk 44:242 Sabbaths
See note 81 in Exo. 20.
Ezk 44:25a And Lev. 21:1-3
Ezk 44:251 dead
Those who would serve the Lord directly in His presence should not contact those who are spiritually dead. See notes 11 in Lev. 21 and 311 in Lev. 11.
Ezk 44:26a after Num. 6:10; 19:11
Ezk 44:261 seven
See note 312 in Lev. 11.
Ezk 44:271 sin
Whenever we draw near to God, we need to offer the sin offering, applying the Lord’s redemption and receiving the cleansing of His precious blood. See note 361 in Exo. 29.
Ezk 44:281 I
See note 201 in Num. 18.
Ezk 44:28a inheritance Num. 18:20; Deut. 10:6; 18:1-2; Josh. 13:33
Ezk 44:291a eat Lev. 6:18, 29; 7:6
This indicates that all who serve God as priests not only have God as their possession (v. 28) but also have Christ in all His rich aspects, signified by the offerings, as their enjoyment (cf. Eph. 3:8). See notes 91 and 311 in Num. 18.
Ezk 44:30a first Exo. 13:2; 22:29-30; 23:19; Num. 3:13; 18:12-13
Ezk 44:31a dies Exo. 22:31; Lev. 22:8
Ezk 45:1a lot Ezek. 47:22; Num. 34:13
Ezk 45:1b heave Ezek. 48:8
Ezk 45:11 twenty
Following the rendering of the Septuagint; the Hebrew reads, ten.
Ezk 45:2a five Ezek. 42:20
Ezk 45:4a holy Ezek. 48:10
Ezk 45:5a twenty-five Ezek. 48:13
Ezk 45:51 cities
Following the rendering of the Septuagint; the Hebrew reads, twenty chambers.
Ezk 45:6a city Ezek. 48:15
Ezk 45:7a prince Ezek. 48:21
Ezk 45:8a possession Ezek. 46:18
Ezk 45:10a just Lev. 19:35-36; Prov. 11:1
Ezk 45:131 wheat
The heave offering typifies the ascended Christ. Ezekiel mentions four items in the heave offering: wheat, barley, oil, and a lamb (vv. 13-15). Wheat signifies Christ incarnated to die for us (John 12:24); barley, the first-ripe grain (2 Sam. 21:9), signifies Christ as the firstfruits of resurrection (1 Cor. 15:20; Lev. 23:10); oil signifies the Holy Spirit (Luke 4:18); and the lamb signifies the redeeming Christ (John 1:29). In our service to God we need to offer such a Christ as a heave offering to God.
Ezk 45:15a expiation Lev. 1:4
Ezk 45:171 burnt
For the significance of the offerings and all the appointed feasts, see notes in Lev. 1—7 and 23.
Ezk 45:172 expiation
See note 11 in Lev. 16.
Ezk 45:181 first
According to Ezekiel’s record there were the yearly offering (vv. 18-20), the monthly offering (46:6), the weekly offering (46:4), the daily offering (46:13), and the offerings at the appointed feasts—at the Feast of the Passover, the Feast of Unleavened Bread, and the Feast of Tabernacles (vv. 21, 25). The yearly offering was offered on the first day of the year, signifying that, in principle, every year we should have a new beginning (vv. 18-19).
Ezk 45:18a sanctuary Lev. 16:16
Ezk 45:19a blood Ezek. 43:20; cf. Exo. 12:7
Ezk 45:20a sins Lev. 4:27
Ezk 45:211a Passover Exo. 12:1-28; Lev. 23:5-6; Num. 9:2-3; 28:16-17; Deut. 16:1
For the Feast of the Passover, which was followed by the Feast of Unleavened Bread, see notes in Exo. 12 and Lev. 23.
Ezk 45:22a sin Lev. 4:14
Ezk 45:23a seven Lev. 23:8
Ezk 45:24a meal Ezek. 46:5, 7, 11
Ezk 45:25a fifteenth Lev. 23:34; Num. 29:12
Ezk 45:251 feast
The Feast of Tabernacles (Lev. 23:33-44 and notes).
Ezk 46:1a six Exo. 20:9; Luke 13:14
Ezk 46:2a enter Ezek. 44:3
Ezk 46:4a burnt Ezek. 45:17
Ezk 46:5a meal Ezek. 45:24; 46:7, 11
Ezk 46:61 new
See note 163 in Col. 2.
Ezk 46:9a come Exo. 23:14-17; Deut. 16:16
Ezk 46:11a meal Ezek. 45:24
Ezk 46:12a east Ezek. 44:1; 46:1
Ezk 46:13a lamb Exo. 29:38; Num. 28:3
Ezk 46:131 every
The law of Moses required that the continual daily burnt offering be offered both in the morning and in the evening (Num. 28:3-4), but here there is no offering in the evening. This may indicate that in the service of the priests in the millennium there is no evening; they are continually in the freshness of the morning.
Ezk 46:17a year Lev. 25:10
Ezk 46:18a inheritance Ezek. 45:8
Ezk 46:191 place
The places in the holy chambers were for the priests to boil their offerings and to bake the meal offerings (vv. 19-20). These were for the priests, whereas the courts in vv. 21-24 were for the people.
Ezk 46:20a boil 2 Chron. 35:13
Ezk 46:20b bake Lev. 2:4-7
Ezk 46:211 court
The four enclosed courts at the four corners of the outer court are the boiling houses for the sacrifices of the people (vv. 21-24). This indicates that, by God’s grace, the preparation of Christ for others’ enjoyment is spreading to every corner, making Christ available everywhere. The measurement of the corner chambers is forty by thirty (v. 22). The number forty signifies trials and testing (Matt. 4:1-2; Heb. 3:9) and indicates here that apart from the Lord’s suffering, testing, and trials, He could not have been “cooked,” prepared for our enjoyment.
Ezk 47:11a water Joel 3:18; Zech. 13:1; 14:8; John 7:38; Rev. 22:1
The water here signifies the Triune God as the water of life flowing out from eternity to quench the thirst of His people (Gen. 2:10; Exo. 17:6; 1 Cor. 10:4; Psa. 36:8b; 46:4; Zech. 14:8; John 4:14; 7:37-39; Rev. 22:1, 17). The factors that caused the river to flow forth out of the house were (1) the building up and completion of the house; (2) the living of the people according to the pattern, laws, and statutes of the house (43:10-11); (3) the service of the priests (ch. 44); and (4) the offering of all the offerings (chs. 45—46). The more these factors are present in the church, the more the flow of God will issue forth.
Ezk 47:12 east
The flowing of the river toward the east, the direction of God’s glory (43:2), indicates that the river of God always flows in the direction of God’s glory. If we do not care for the glory of God, the flow in us will be limited.
Ezk 47:13 south
Lit., right side. So also in v. 2. The right side signifies the highest position (cf. Eph. 1:20-22). The flowing of the water from the right side indicates that the flow of the Lord should have the preeminence.
Ezk 47:14 altar
The flow being by the side of the altar indicates that the flow is always through the operation of the cross (Exo. 17:6; John 19:34).
Ezk 47:31 man
See 40:3 and note 1.
Ezk 47:32a measured Ezek. 40:3
See note 32 in ch. 40.
Ezk 47:33 thousand
[ par. 1 2 ]
Ezk 47:33 [1] The number one thousand signifies a complete unit (cf. Psa. 84:10). Hence, to measure a thousand means to do a complete measuring. The depth of the flow in us depends on how much we have been measured by the Lord (vv. 3-5). To enjoy a flow that is deeper, we need to be tested, examined, judged, and possessed by the Lord.
Ezk 47:33 [2] As indicated by the four measurings in vv. 3-5, the Lord’s judging and testing of us are not once for all. Four is the number of the creature (1:5). The four measurings here indicate that as creatures we need to be thoroughly judged and tested by the Lord and then fully taken over by Him.
Ezk 47:5a river Psa. 78:16; John 7:38; Rev. 22:1
Ezk 47:51 swim
The deeper the water the more difficult it is to walk. This indicates that the deeper the flow of grace in us, the more we abandon our self-effort, forsake our own direction, and allow the flow to carry us on.
Ezk 47:7a trees Ezek. 47:12; Rev. 22:2
Ezk 47:81 sea
I.e., the Dead Sea.
Ezk 47:82a healed 2 Kings 2:19-22
By the flowing of the river out of the house, the salt water of the Dead Sea will be healed. This means that death will be swallowed up by life.
Ezk 47:91 live
The river here signifies the river of life (Rev. 22:1), which causes all things to live.
Ezk 47:92 fish
The flowing of the river of God brings forth trees, fish, and cattle (vv. 7, 12, 9-10). The trees bear fruit for food (Gen. 2:9; Rev. 22:2), the fish with the fishermen are for the increase (Matt. 4:19), and the springs of the kids and calves (see notes 102 and 103) are for feeding (John 21:15-17). In the church all the matters signified here depend on the flow of life.
Ezk 47:101 the
Lit., it.
Ezk 47:102 En-gedi
Meaning the fountain of the kid.
Ezk 47:103 En-eglaim
Meaning the fountain of the two calves.
Ezk 47:104 Great
I.e., the Mediterranean Sea.
Ezk 47:111 swamps
These are places that are neither dry nor flowing with water, signifying a situation that is full of compromise and lukewarmness. Such a situation cannot be healed by the Lord (Rev. 3:15-16). The Lord desires and requires our absoluteness (Matt. 10:37; Luke 9:62; Rev. 22:11).
Ezk 47:12a trees Ezek. 47:7
Ezk 47:12b leaves Psa. 1:3; Jer. 17:8
Ezk 47:12c leaves Rev. 22:2
Ezk 47:131 land
The temple, which typifies the church (1 Cor. 3:16-17), is the issue of the land, which typifies Christ (see notes 91 in Gen. 1 and 71 in Deut. 8). The church is the issue of the enjoyment of the riches of Christ (see notes 232 in Eph. 1 and 103 in Eph. 3). The recovery of the land signifies the recovery of the enjoyment of Christ’s riches. Christ Himself cannot be lost, but in our experience Christ can be lost (Gal. 5:2-4). Once the land has been recovered, the temple can be built on the land.
Ezk 47:13a portions Gen. 48:5; 1 Chron. 5:1; Ezek. 48:4-5
Ezk 47:14a give Gen. 12:7; 13:15; 15:7; 17:8; Ezek. 20:28, 42
Ezk 47:15a border cf. Num. 34:2-12
Ezk 47:151 Great
I.e., the Mediterranean Sea. So also in v. 20.
Ezk 47:152 entrance
Following the rendering of the Septuagint (cf. v. 20); the Hebrew reads, the entrance of Zedad, [16] Hamath.
Ezk 47:181 eastern
[ par. 1 2 ]
Ezk 47:181 [1] I.e., the Dead Sea. The good land is situated between the waters of the Mediterranean Sea on the west (v. 15) and the waters of the Dead Sea and the Jordan River on the east. For the land of Canaan, an elevated land (20:40-42; 34:13-14; 37:22; Deut. 32:13), to be surrounded by water indicates that it is surrounded by death. Thus, the good land typifies the resurrected Christ, who was raised, elevated, from the dead (cf. Gen. 1:9). See note 121 in Num. 34.
Ezk 47:181 [2] On the north side of the good land there is no river as a border; instead, there is Mount Hermon, a high mountain, which signifies the heavens, from which the dew descends (Psa. 133:3). The elevated good land with Mount Hermon signifies the resurrected Christ, who has ascended to the heavens.
Ezk 47:19a border Ezek. 48:28
Ezk 47:22a sojourners cf. Eph. 2:19
Ezk 48:1a Dan Josh. 19:40-48
Ezk 48:2a Asher Josh. 19:24-31
Ezk 48:3a Naphtali Josh. 19:32-39
Ezk 48:4a Manasseh Josh. 13:29-31; 17:1-11
Ezk 48:5a Ephraim Josh. 16:1-10
Ezk 48:6a Reuben Josh. 13:15-23
Ezk 48:7a Judah Josh. 15:1-63; 19:9
Ezk 48:81a heave Ezek. 45:1
[ par. 1 2 3 ]
Ezk 48:81 [1] In this vision the whole land of Canaan is divided into three portions. The northern portion is for seven tribes (vv. 1-7), the southern portion is for five tribes (vv. 23-28), and the middle portion, the holy portion, is a heave offering to God (vv. 8-20). The middle portion, the holy heave offering, is a square of twenty-five thousand reeds (v. 20) and is divided into three strips: one part for the priests and the temple (vv. 8-12), one part for the Levites (vv. 13-14), and one part for the city with all its workers (vv. 15-20). The remainder of the land on the west and on the east of the middle portion is assigned to the king, the royal family (v. 21).
Ezk 48:81 [2] The picture portrayed by the allotment of the land shows that, in the restoration, from Dan in the north (v. 1) to Gad in the south (v. 27), all the Israelites will enjoy Christ, but their nearness to Christ will not be the same. The nearness of the tribes to Christ is determined by their importance. The most important are the priests, who are the closest to Christ and who maintain the fellowship between the people and the Lord. The Levites, who maintain a service to the Lord, are next in nearness to the Lord. Then the workers for the city, who maintain God’s government, are the third closest to the Lord. In addition, there is the royal family with the king and the kingship.
Ezk 48:81 [3] The fellowship of the priests, the service of the Levites, the work to maintain God’s government, and the kingship all come out of the riches of the land. According to spiritual significance, this means that in the church all the fellowship, service, work, government, royalty, lordship, and kingship come out of the enjoyment of the riches of Christ. The more we enjoy Christ, the closer we are to Him, and the closer we are to Him, the more important we are in His purpose. The most important are the priests and the kings. According to the New Testament revelation, all the New Testament believers should exercise to be priests and kings (1 Pet. 2:5, 9; Rev. 1:6; 5:10; 20:6; 22:3b-5).
Ezk 48:82 sanctuary
The sanctuary, the temple, is God’s house for His rest, and the city (v. 15) is God’s kingdom for His authority. Both typify the church as God’s house and God’s kingdom (1 Tim. 3:15; Rom. 14:17), which will consummate in the New Jerusalem (Rev. 21:2-3, 22; 22:3, 5).
Ezk 48:10a priests Ezek. 45:3-4
Ezk 48:11a Zadok Ezek. 44:15
Ezk 48:13a Levites Ezek. 45:5
Ezk 48:15a city Ezek. 45:6
Ezk 48:21a prince Ezek. 45:7
Ezk 48:23a Benjamin Josh. 18:21-28
Ezk 48:24a Simeon Josh. 19:1-9
Ezk 48:25a Issachar Josh. 19:17-23
Ezk 48:26a Zebulun Josh. 19:10-16
Ezk 48:27a Gad Josh. 13:24-28
Ezk 48:28a border Ezek. 47:19
Ezk 48:29a lot Ezek. 47:14, 21-22
Ezk 48:31a gates cf. Rev. 21:12
Ezk 48:311 city
[ par. 1 2 ]
Ezk 48:311 [1] The city here with twelve gates, on which are the names of the twelve tribes of Israel, must be Jerusalem (cf. Rev. 21:12-13). This city will be the dwelling place of the restored Israel with God in the earthly part of the millennium. As such, it typifies the overcomers in the church and the overcoming saints of the Old Testament, who will be the New Jerusalem as the mutual abode of God and the overcomers in the heavenly part of the millennium (see note 123 in Rev. 3), which is the manifestation of the kingdom of the heavens.
Ezk 48:311 [2] The history of Israel is a full type of the history of the church. The history of Israel began with Israel’s corporate experience of the passover during the exodus from Egypt (Exo. 12) and will continue until the Lord’s second coming, at which time Israel will be restored and will build the earthly Jerusalem with the twelve gates. The history of the church also began with the Passover, which is the Christ who has been sacrificed (1 Cor. 5:7), and will go on until the millennium, in which the overcoming saints will be the heavenly Jerusalem, the New Jerusalem, with its twelve gates. After the one thousand years the heavenly Jerusalem will be enlarged to become the New Jerusalem in the new heaven and the new earth. She will include all the redeemed ones from both Israel and the church to be the expression of God and the mutual dwelling place of God and His redeemed in eternity future. See note 13 in Dan. 12.
Ezk 48:312 three
That the number of gates is twelve (vv. 31-34), composed of three times four, signifies that God’s holy city, the New Jerusalem, is the mingling of the Triune God (three) with His creature man (four). The number twelve also signifies absolute perfection and eternal completion in God’s administration. This indicates that the New Jerusalem is not only the eternal mingling of divinity with humanity but also a perfect government that comes out of this mingling. This city will exercise full authority for God’s complete administration in eternity (Rev. 22:1, 3, 5).
Ezk 48:35a name Jer. 33:16
Ezk 48:351b Jehovah Jer. 3:17; Joel 3:21; Zech. 2:10; Rev. 21:3; 22:3
At the end of this book God obtains a holy temple (chs. 40—44) and a holy city in the Holy Land (chs. 47—48). God dwells in the temple, and He dwells also in the city. In the temple God has fellowship with His people, and in the city God reigns among His people. This indicates that in the temple and the city God has come down from heaven to live with man. The temple and the city typify the church in the present age as the center for the fellowship with God and for the reigning of God (1 Cor. 3:16-17; Heb. 12:22-23). In the church as the temple and the city, which is in Christ as the good land, God has His expression, and God and His people enjoy one another mutually and have mutual satisfaction. The church as God’s temple and God’s city will ultimately consummate in the New Jerusalem for eternity (Rev. 21:2-3, 22).