09 September

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Ezekiel 31-33

Ezekiel 31

The fifth prophecy was directed against the greatness of Pharaoh. Ezekiel was commanded to address himself to Pharaoh and his multitudes. This he did, first by describing his greatness. He fist asked, "Whom art thou like in thy greatness?" To this inquiry he replied by describing the greatness of the Assyrian, the intention evidently being that Pharaoh should apply that description to himself. The greatness of Assyria was set forth under the figure of a stately tree in Lebanon, overtopping all the rest, nourished by the waters that ran about its roots, so great that all the fowls took refuge in its branches and the beasts of the earth beneath its shadow, so fair that all the trees of Eden envied him.

The prophet then foretold the destruction of this greatness, first by the same figure, and then by a graphic and awful picture of the descent of Pharaoh into Sheol. The fallen tree, with its broken branches lying by all the water courses, so that the fowls of the heaven dwelt in the ruin and the beasts lay down on the branches, set forth the earthly side of the destruction of Egypt. So great had the power of Egypt been that when Pharaoh and his hosts descended to the underworld all nature was moved. The waters were stayed, and Lebanon mourned, while yet the trees of Eden were comforted. The direct application of these figures to Pharaoh closed the fifth prophecy.

Ezekiel 32

The sixth prophecy followed the fifth after an interval of nearly two years, but was closely associated with it, in that it consisted of a lamentation for Pharaoh whose doom was first described as the taking of a dragon in the seas and casting him forth on the land. The effect of this downfall would be widespread, bringing desolation to his own land, supplying booty to other lands, and making men everywhere tremble in the presence of the judgment of Jehovah.

This prophecy was uttered almost immediately after the fall of Jerusalem, just when certain of the people of God were turning their faces toward Egypt in the hope of help. It is quite evident that the intention of the prophet was not merely to foretell the doom of Egypt, but preeminently to warn those people of God who in the day of His judgment of them were hoping for succor and relief from Egypt.

The seventh and final prophecy against Egypt was uttered about two weeks after the sixth, and consisted of a wail for the multitudes of Egypt, in which the descent to death was portrayed, and all the companies of the dead from among the nations were represented as companions of Pharaoh and his hosts in the underworld. This was a terrible and awe-inspiring message, being, in effect, a funeral song in which the prophet in imagination watched the descent of Pharaoh and his hosts to the underworld. The proud head of the ancient enemy of the people of God is described as going out through death into corruption. As he passes into the dark and awful underworld he finds himself in the company of the slain multitudes of Asshur, and Elam, of Meshech and Tubal, of Edom and Sidon.

The prophet's declaration that "Pharaoh shall see them, and shall be comforted," is appalling, as it reveals that the only comfort that can come to him is the profound sense of the operation of infinite justice in the punishment of all, himself included, who have been guilty of the abominations which have issued in the judgment of Jehovah.

Ezekiel 33

Ezekiel next delivered a series of messages concerning the chosen nation. The first message described the function and responsibilities of the prophet under the figure of a watchman. In the day of danger a watchman was appointed to give notice of the approach of an enemy. If he did his duty and his warning was not heeded, the blood of the slain would be on their own heads. If he failed to give warning and people were slain their blood would be on his head. That was the position occupied by Ezekiel. Set by Jehovah as a watchman for Israel, his duty was to hear the word from the mouth of the Lord and deliver it to the people. If he did so, and the wicked persisted in wickedness, the soul of the prophet would be delivered.

He was then to declare to the people who were lamenting the judgment of their sins that Jehovah had no pleasure in the death of the wicked, but rather that the wicked should turn from his ways and live. Past acts of righteousness would not atone for present transgression. Past sin would be pardoned if the sinner turned to Jehovah. On the basis of this announcement the prophet defended Jehovah against the people who charged Him with being unequal in His ways.

Immediately after the delivery of this message, fugitives from the sack of Jerusalem came to the prophet. This had been foretold (v. 24:25-27), and the prophet had been instructed that when they came his mouth would be opened and he would be no more dumb. This prophecy he now declared was fulfilled, and he opened his mouth and foretold that desolation of the land was still determined, and that even those left in the waste places would be destroyed.

This message closed with a rebuke of the people, who, aroused and even interested by the messages of the prophet, had gathered together to hear them, being interested in them as those would be who listened to a lovely song and a pleasant voice and capable playing on an instrument. Their interest was sensual rather than spiritual. The difference between the two may always be detected by the consequent attitude of those who hear. Sensuality hears and does nothing. Spirituality hears and obeys.