Ezequiel 8

VIII.

Here begins a fresh series of prophecies, extending through Ezequiel 19. This is introduced as before, by a remarkable vision which with its accompanying messages, occupies Ezekiel 8-11. The date (Ezequiel 8:1) shows that this series began just a year and two months after Ezekiel’s call to the prophetic office (Ezequiel 1:1), while the next date (Ezequiel 20:1) allows eleven months and five days for its completion. As in the former case, it is probable that its several prophecies, twelve or thirteen in all, were uttered at short intervals, allowing time for each to produce its impression upon the people. The previous series of prophecies was directed against the whole nation, including alike those already in captivity, and those who remained behind in Jerusalem; but that the exiles might understand the reason, and therefore the certainty of the impending judgment upon Jerusalem, it was necessary that the extreme sinfulness of the people remaining there should be especially set forth. Accordingly, the vision of Ezekiel 8-11, and the following prophecies of Ezequiel 12, are directed to Jerusalem exclusively. Afterwards they again become more general, and there are some especially relating to the exiles; but still this whole section, to Ezequiel 19 inclusive, is mainly occupied with the people still remaining in their own land.

The prophet is transported in vision to Jerusalem, and to the Temple itself (Ezequiel 8:1), where he is first made to see the various idolatries of Israel (Ezequiel 8:5), and then the consequent judgment whereby all who have not received the mark of God upon their foreheads are to be destroyed (Ezequiel 9); he sees the city itself given over to fire, and the glory of the Lord depart from the Temple (Ezequiel 10); after this he is charged to pronounce judgment, especially upon certain leaders of the people (Ezequiel 11:1), with God’s mercy and blessing upon a repenting remnant (Ezequiel 11:14); then the glory of the Lord leaves the city altogether (Ezequiel 11:22), and the prophet is brought back in vision to declare what he has seen to his fellow-captives (Ezequiel 11:24). This closes the vision, after which he is directed to set forth the impending captivity by a symbolical action interpreted to the people by a plain prophecy, and this is followed by two short further prophecies, meeting the objection that there is no reason to fear the judgment because its coming is delayed (Ezequiel 12). Ezequiel 13 is directed against false prophets. The first half of Ezequiel 14 is called out by an inquiry from the elders, but is made general against any attempt to combine asking counsel of the Lord with alienation of the heart from Him, recurring again (Ezequiel 8:9) to the case of the false prophets; the latter half of the chapter is another prophecy, showing the certainty and terribleness of the judgment upon Jerusalem. In Ezequiel 15 the same thing is set forth under the parable of the vine; and in Ezequiel 16 still the same is declared with a recounting of Israel’s strange history, under the figure of matrimonial unfaithfulness. Still another parable is employed in Ezequiel 17 for the purpose of showing that Zedekiah and his court shall utterly fail to deliver them, and shall themselves be carried captive, while there shall again be prosperity under his descendant. Ezequiel 18 is occupied with showing that God’s punishments come upon the people for their own sins, and not for those of their fathers; while Ezequiel 19 closes this whole series of prophecies with a lament over the captivity and the desolated country.