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The Book of Ezekiel Like You_ve Never Seen Before · truthunedited

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  Speaker 1: Picture this. You're sitting by a river in a foreign land,
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  Speaker 1: far from home, when suddenly the sky tears open and
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  Speaker 1: Heaven itself comes down to meet you. This is exactly
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  Speaker 1: what happened to a young priest named Ezekiel over two thousand,
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  Speaker 1: five hundred years ago. What he saw that day would
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  Speaker 1: change not only his life, but the entire understanding of
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  Speaker 1: God's power and presence. Get ready to step into a
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  Speaker 1: world where the impossible becomes reality, where divine visions unfold
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  Speaker 1: like scenes from the most incredible movie you've ever watched.
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  Speaker 1: This isn't just ancient history. This is the beginning of
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  Speaker 1: one of the most mind blowing spiritual journeys ever recorded.
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  Speaker 1: Ezekiel was thirty years old living among the Jewish exiles
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  Speaker 1: by the Kabar River in Babylon when his ordinary day
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  Speaker 1: became anything but ordinary, as recorded in Ezekiel Chapter one,
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  Speaker 1: verse one, in my thirtieth year, in the fourth month,
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  Speaker 1: on the fifth day, while I was among the exiles
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  Speaker 1: by the Kibah River, the heavens were opened, and I
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  Speaker 1: saw visions of God. The sky above him suddenly split apart,
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  Speaker 1: like a curtain being pulled back. What came next would
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  Speaker 1: have made any one fall to their knees in absolute wonder.
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  Speaker 1: A massive storm cloud appeared, but this wasn't any normal storm.
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  Speaker 1: Lightning flashed continuously inside it, and the entire cloud glowed
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  Speaker 1: with an intense fire that seemed alive. From the center
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  Speaker 1: of this supernatural storm, something incredible emerged. Four living creatures
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  Speaker 1: stepped out of the fire, and they were unlike anything
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  Speaker 1: Ezekiel had ever seen or imagined. As described in verses
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  Speaker 1: five and six, In the fire was what looked like
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  Speaker 1: four living creatures in appearance. Their form was human, but
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  Speaker 1: each of them had four faces and four wings. These
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  Speaker 1: weren't just unusual beings. They were magnificent, powerful, and clearly
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  Speaker 1: not of this world. Each creature had the face of
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  Speaker 1: a human in front, but that was just the beginning.
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  Speaker 1: On the right side, each had the face of a lion,
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  Speaker 1: the king of all beasts, representing royal strength and majesty.
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  Speaker 1: On the left side was the face of an ox,
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  Speaker 1: symbolizing faithful service and sacrifice, And on the back was
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  Speaker 1: the face of an eagle, the master of the skies,
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  Speaker 1: representing divine swiftness and heavenly perspective. Their bodies sparkled like
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  Speaker 1: polished bronze, and their wings stretched out in perfect formation.
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  Speaker 1: When they moved, they didn't turn their bodies like humans do. Instead,
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  Speaker 1: they could go in any direction instantly, forward, backward, left,
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  Speaker 1: or right, without ever changing position. Ezekiel noted in verse twelve.
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  Speaker 1: Each one went straight ahead wherever the spirit would go.
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  Speaker 1: They would go without turning as they went. But what
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  Speaker 1: made them truly extraordinary was what appeared beneath them. Each
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  Speaker 1: eature stood beside a wheel that touched the ground. But
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  Speaker 1: these wheels defied every law of physics. Ezekiel knew. The
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  Speaker 1: wheels gleamed like precious stones, and each wheel had another
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  Speaker 1: wheel inside it, positioned at right angles. This meant they
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  Speaker 1: could roll in any direction without turning, just like the
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  Speaker 1: creatures above them. The rims of these wheels were covered
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  Speaker 1: with eyes, not just a few eyes, but completely covered,
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  Speaker 1: as if the wheels themselves were alive and could see
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  Speaker 1: everything around them. When the creatures moved, the wheels moved
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  Speaker 1: with them. When the creatures rose from the ground, the
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  Speaker 1: wheels rose too. There was a perfect unity between them,
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  Speaker 1: as if they shared the same spirit and purpose. The
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  Speaker 1: sound they made was indescribable, Ezekiel wrote in verse twenty four.
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  Speaker 1: When the creatures moved, I heard the sound of their wings,
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  Speaker 1: like the roar of rushing waters, like the voice of
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  Speaker 1: the almighty, like the tumult of an army. It was
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  Speaker 1: the sound of pure power of Heaven itself in motion.
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  Speaker 1: Above these incredible beings was something that looked like a
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  Speaker 1: vast expanse, crystal clear and stretching out like a solid dome.
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  Speaker 1: The creature's wings touched this expanse, and beneath it, their
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  Speaker 1: wings were spread out toward each other. Each creature had
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  Speaker 1: two wings covering its body and two wings spread out,
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  Speaker 1: creating a canopy of divine protection and reverence. What Ezekiel
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  Speaker 1: saw next took his breath away completely. Above the crystal
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  Speaker 1: expanse was something that looked like a throne. And this
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  Speaker 1: wasn't just any throne. It appeared to be made of sapphire,
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  Speaker 1: the most precious and beautiful blue stone known to mankind.
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  Speaker 1: But the real wonder wasn't the throne itself, it was
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  Speaker 1: who sat upon it. Ezekiel, Chapter one, verse twenty six
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  Speaker 1: records above the vault, over their heads was what looked
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  Speaker 1: like the throne of Lapis Lazuli, and high above on
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  Speaker 1: the throne was a figure like that of a man.
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  Speaker 1: This figure radiated an indescribable brightness and glory. From what
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  Speaker 1: appeared to be his waist up, he looked like glowing
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  Speaker 1: metal filled with fire. From the waist down, he appeared
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  Speaker 1: like fire itself, and brilliant light surrounded him completely. The
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  Speaker 1: light wasn't harsh or blinding in a painful way. Instead,
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  Speaker 1: it was like seeing the most beautiful rainbow after a storm,
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  Speaker 1: but infinitely more magnificent. Ezekiel described it in verse twenty eight,
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  Speaker 1: like the appearance of a rainbow in the clouds on
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  Speaker 1: a rainy day. So was the radiance around him. This
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  Speaker 1: was the appearance of the likeness of the glory of
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  Speaker 1: the Lord. This wasn't just bright light. This was the
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  Speaker 1: very presence of God himself, the creator of the universe,
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  Speaker 1: choosing to reveal himself to a young priest in exile.
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  Speaker 1: The glory that filled Solomon's temple, the presence that led
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  Speaker 1: in Israel through the wilderness as a pillar of fire,
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  Speaker 1: was now appearing directly to Ezekiel in a vision that
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  Speaker 1: would change everything. While Ezekiel lay face down trembling before
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  Speaker 1: this incredible vision, he heard a voice speaking to him.
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  Speaker 1: It was the voice of the one on the throne,
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  Speaker 1: and it carried authority unlike anything he had ever heard.
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  Speaker 1: But first something amazing happened. The spirit entered into him
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  Speaker 1: and set him on his feet, giving him the strength
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  Speaker 1: to stand before God's presence. The voice spoke with both
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  Speaker 1: tenderness and authority, calling him son of Man, a title
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  Speaker 1: that emphasized his humanity in contrast to the divine glory
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  Speaker 1: before him. As recorded in Ezekiel Chapter two, verse three,
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  Speaker 1: God said, son of Man, I am sending you to
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  Speaker 1: the Israelites, to a rebellious nation that has rebelled against me.
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  Speaker 1: They and their ancestors have been in revolt against me
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  Speaker 1: to this very day. This wasn't going to be an
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  Speaker 1: easy assignment. God was completely honest about what Ezekiel would face.
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  Speaker 1: The people he was being sent to were described as
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  Speaker 1: obstinate and stubborn. They had hard hearts and faces set
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  Speaker 1: like flint against God's message. They were like thorns and briars,
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  Speaker 1: and Ezekiel would feel like he was living among scorpions.
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  Speaker 1: But God's commission continued with both warning and encouragement. In
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  Speaker 1: verses six and seven, the Lord said, and you, son
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  Speaker 1: of Man, do not be afraid of them or their words.
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  Speaker 1: Do not be afraid, though briars and thorns are all
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  Speaker 1: around you and you live among scorpions, Do not be
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  Speaker 1: afraid of what they say, or be terrified by them.
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  Speaker 1: Though they are a rebellious people. You must speak my
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  Speaker 1: words to them, whether they listen or fail to listen,
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  Speaker 1: for they are rebellious. This was perhaps the most challenging
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  Speaker 1: job description ever given. Ezekiel was being sent to people
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  Speaker 1: who had a track record of rejecting God's messengers, of
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  Speaker 1: hardening their hearts against truth, and of choosing their own
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  Speaker 1: way over God's way. They might listen or they might not,
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  Speaker 1: but that wasn't Ezekiel's responsibility. His job was simply to
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  Speaker 1: deliver God's message faithfully, regardless of their response. The commission
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  Speaker 1: came with a clear understanding that success wouldn't be measured
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  Speaker 1: by how many people listened or changed their ways. Success
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  Speaker 1: would be measured by faithfulness to the message itself. God
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  Speaker 1: wasn't asking Ezekiel to be successful in human terms. He
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  Speaker 1: was asking him to be obedient. What happened next was
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  Speaker 1: unlike anything in recorded history. God presented Ezekiel with a scroll,
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  Speaker 1: but this wasn't an ordinary document, as described in Ezekiel
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  Speaker 1: Chapter two, verse nine. Then I looked and I saw
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  Speaker 1: a hand stretched out to me. In it was a scroll,
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  Speaker 1: which he unrolled before me. This scroll was covered with
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  Speaker 1: writing on both sides, which was unusual for ancient documents. Normally,
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  Speaker 1: writing appeared only on one side to preserve the precious material.
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  Speaker 1: But this scroll was completely filled with God's message. The
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  Speaker 1: content wasn't pleasant. It was words of lament and mourning
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  Speaker 1: and woe. Then came the most extraordinary command Ezekiel had
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  Speaker 1: ever received. In chapter three, verse one, God said, son
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  Speaker 1: of Man, eat what is before you eat this scroll,
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  Speaker 1: then go and speak to the people of Israel. This
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  Speaker 1: wasn't symbolic language. God was literally telling Ezekiel to eat
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  Speaker 1: the scroll containing his prophetic message. Without hesitation. Ezekiel obeyed
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  Speaker 1: this incredible command. He opened his mouth and ate the
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  Speaker 1: scroll that God gave him. What happened next was completely unexpected,
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  Speaker 1: Despite the scroll being filled with messages of judgment and sorrow.
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  Speaker 1: When Ezekiel ate it, it tasted as sweet as honey
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  Speaker 1: in his mouth. This amazing transformation revealed something profound about
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  Speaker 1: God's word, even when the message contains difficult truths or
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  Speaker 1: warnings of judgment. There's something inherently sweet about receiving revelation
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  Speaker 1: from God. The bitterness of the message's content was overshadowed
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  Speaker 1: by the sweetness of divine communication itself. God explained the
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  Speaker 1: significance of this act in verse four. He then said
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  Speaker 1: to me, son of Man, go now to the people
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  Speaker 1: of Israel, and speak my words to them. The scroll
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  Speaker 1: hadn't just been read by Ezekiel. It had become part
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  Speaker 1: of him. The message was now literally inside him, transformed
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  Speaker 1: from external words on a page to internal conviction and calling.
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  Speaker 1: This wasn't just about memorizing a message or understanding concepts.
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  Speaker 1: Ezekiel had internalized God's word in the most complete way possible.
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  Speaker 1: Every word of judgment, every call to repentance, every promise
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  Speaker 1: of restoration was now as much a part of him
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  Speaker 1: as his own thoughts and feelings. After the incredible experience
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  Speaker 1: of eating the scroll, God gave Ezekiel one of the
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  Speaker 1: most sobering responsibilities ever assigned to a human being. He
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  Speaker 1: was to become a watchman, not just any watchman, but
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  Speaker 1: a spiritual guardian, responsible for the eternal welfare of God's people.
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  Speaker 1: In ancient times, watchmen stood on city walls or high towers,
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  Speaker 1: scanning the horizon for approaching danger. When they spotted enemies
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  Speaker 1: or threats, they would blow a warning trumpet to alert
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  Speaker 1: the city. The safety of everyone depended on the watchman's
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  Speaker 1: faithfulness and alertness. Now God was appointing Ezekiel to this
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  Speaker 1: same role, but in the spiritual realm. As recorded in
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  Speaker 1: Ezekiel Chapter three, verse seventeen, God said, son of Man,
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  Speaker 1: I have made you a watchman for the people of Israel.
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  Speaker 1: So hear the word I speak and give them warning
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  Speaker 1: from me. This wasn't just about delivering messages. It was
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  Speaker 1: about bearing responsibility for people's spiritual safety and eternal destiny.
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  Speaker 1: God explained the weight of this responsibility with crystal clarity.
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  Speaker 1: If a wicked person was heading towards spiritual destruction and
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  Speaker 1: Ezekiel failed to warn them, their blood would be on
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  Speaker 1: Ezekiel's hands. In verses eighteen and nineteen, the Lord said,
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  Speaker 1: when I say to a wicked person, you will surely die,
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  Speaker 1: and you do not warn them or speak out to
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  Speaker 1: dissuade them from their evil ways in order to save
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  Speaker 1: their life, that wicked person will die for their sin,
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  Speaker 1: and I will hold you accountable for their blood. But
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  Speaker 1: if you do warn the wicked person and they do
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  Speaker 1: not turn from their wickedness or from their evil ways,
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  Speaker 1: they will die for their sin, but you will have
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  Speaker 1: saved yourself. The same principle applied to righteous people who
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  Speaker 1: might turn away from their faith. If they began to
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  Speaker 1: sin and Ezekiel didn't warn them of the consequences, he
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  Speaker 1: would bear responsibility for their spiritual downfall. But if he
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  Speaker 1: faithfully delivered the warning, whether they listened or not, he
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  Speaker 1: would be free from their blood. This created an enormous
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  Speaker 1: burden of responsibility. Ezekiel wasn't just responsible for his own
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  Speaker 1: spiritual condition. He was accountable for everyone he was sent
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  Speaker 1: to warn. Their eternal destiny partly depended on his faithfulness
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  Speaker 1: in delivering God's messages. But with this great responsibility came
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  Speaker 1: great authority. God wasn't sending Ezekiel out empty handed. Every warning,
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  Speaker 1: every call to repentance, every promise of restoration carried the
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  Speaker 1: full weight of divine authority behind it. When Ezekiel spoke
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  Speaker 1: God's words, he spoke with the same authority as God himself.
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  Speaker 1: God's methods of communication through Ezekiel were unlike anything seen before.
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  Speaker 1: Instead of just speaking words, God commanded Ezekiel to act
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  Speaker 1: out his messages through dramatic, symbolic performances that would capture
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  Speaker 1: people's attention and burn the truth into their memories. The
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  Speaker 1: first dramatic act began with something as simple as a brick.
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  Speaker 1: In Ezekiel Chapter four, Verse one, God commanded, now, son
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  Speaker 1: of Man, take a block of clay, put it in
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  Speaker 1: front of you, and draw the city of Jerusalem on it.
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  Speaker 1: This wasn't just an art project. This was the beginning
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  Speaker 1: of a powerful visual prophecy. After drawing Jerusalem on the brick,
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  Speaker 1: Ezekiel was told to lay siege to it. He built
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  Speaker 1: siege works around it, erected earthworks, pitched camps, and set
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  Speaker 1: battering rams against it all around. Then he took an
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  Speaker 1: iron pan and placed it as an iron wall between
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  Speaker 1: himself and the city, turning his face toward it to
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  Speaker 1: show that it was under siege. But the performance was
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  Speaker 1: just beginning. God then gave Ezekiel an incredibly difficult command
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  Speaker 1: that would test his obedience to the limit. He was
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  Speaker 1: to lie on his left side for three hundred and
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  Speaker 1: ninety days bearing the sin of the people of Israel.
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  Speaker 1: Then he was to lie on his right side for
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  Speaker 1: forty days, bearing the sin of Judah, one day for
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  Speaker 1: each year of their sin. During this entire time, Ezekiel
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  Speaker 1: was to keep his face turned toward the siege of
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  Speaker 1: Jerusalem and prophesy against it with his arm bared. God
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  Speaker 1: even bound him with ropes so he couldn't turn from
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  Speaker 1: one side to the other until the days of his
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  Speaker 1: siege were completed. The food restrictions were equally extreme. Ezekiel
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  Speaker 1: was commanded to eat only about eight ounces of food
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  Speaker 1: per day and drink only about two thirds of water.
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  Speaker 1: The food was to be made from a mixture of wheat, barley, beans, lentils, millet,
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  Speaker 1: and spelt, the kind of mixture people would eat during
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  Speaker 1: a siege when normal food supplies were exhausted. Initially, God
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  Speaker 1: commanded Ezekiel to cook this food over human excrement, but
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  Speaker 1: when Ezekiel protested that he had never defiled himself with
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  Speaker 1: unclean food, God mercifully allowed him to use cow dung instead.
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  Speaker 1: This represented the unclean conditions the people would face during
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  Speaker 1: the siege of Jerusalem. Every aspect of this dramatic performance
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  Speaker 1: had meaning. The three hundred ninety days represented the years
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  Speaker 1: of Israel's sin. The forty days represented Judah's sin, the
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  Speaker 1: limited food and water showed the conditions during the siege,
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  Speaker 1: and the unclean fuel represented the spiritual defilement that would
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  Speaker 1: come upon the people. One of the most heartbreaking aspects
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  Speaker 1: of Ezekiel's visions was witnessing something that had never happened
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  Speaker 1: before in Israel's history, the gradual departure of God's glory
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  Speaker 1: from the Temple in Jerusalem. This wasn't a sudden abandonment,
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  Speaker 1: but a slow, reluctant withdrawal that showed God's patience even
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  Speaker 1: in judgment. The process began when Ezekiel was transported in
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  Speaker 1: vision to Jerusalem, specifically to the entrance of the north
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  Speaker 1: gate of the Inner Court of the Temple. What he
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  Speaker 1: saw there broke his heart, As recorded in Ezekiel Chapter eight,
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  Speaker 1: verse three, he stretched out what looked like a hand
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  Speaker 1: and took me by the hair of my head. The
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  Speaker 1: spirit lifted me up between earth and Heaven, and in
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  Speaker 1: visions of God, he took me to Jerusalem. What Ezekiel
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  Speaker 1: witnessed in the temple was spiritual adultery of the worst kind.
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  Speaker 1: There was an idol at the entrance that provoked God
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  Speaker 1: to jealousy. Digging through a wall, he discovered a secret
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  Speaker 1: room where seventy elders of Israel were burning incense to
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  Speaker 1: carved images of detestable animals and creatures. At the entrance
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  Speaker 1: to the north gate, women were sitting and weeping for
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  Speaker 1: the false god Tamus. In the inner court, twenty five
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  Speaker 1: men had their backs turned to the Temple of the Lord,
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  Speaker 1: worshiping the sun toward the east. The temple that was
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  Speaker 1: supposed to be the dwelling place of the Most High
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  Speaker 1: God had been turned into a center of pagan worship.
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  Speaker 1: The very leaders who should have been protecting the people's
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  Speaker 1: relationship with God were leading them into spiritual prostitution. It
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  Speaker 1: was in this context that God's glory began its slow departure.
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  Speaker 1: In chapter nine, verse three, Ezekiel recorded, Now the glory
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  Speaker 1: of the God of Israel went up from above the
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  Speaker 1: Cherubim where it had been, and moved to the threshold
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  Speaker 1: of the temple. This was the first movement. The glory
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  Speaker 1: that had rested above the Ark of the Covenant in
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  Speaker 1: the Holy of Holies moved to the doorway. The glory
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  Speaker 1: didn't leave immediately, It paused at the threshold as if
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  Speaker 1: reluctant to go, giving opportunity for repentance that never came. Then,
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  Speaker 1: in chapter ten, verse four, the glory of the Lord
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  Speaker 1: rose from above the Cherubim and moved to the threshold
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  Speaker 1: of the temple. The cloud filled the temple, and the
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  Speaker 1: court was full of the radiance of the glory of
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  Speaker 1: the Lord. The departure continued in stages. The glory moved
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  Speaker 1: from the threshold to the Cherubim, and the Cherubim lifted
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  Speaker 1: their wings. In verse eighteen, then the glory of the
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  Speaker 1: Lord departed from over the threshold of the temple and
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  Speaker 1: stopped above the Cherubim. The living creatures Ezekiel had seen
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  Speaker 1: in his first vision were now carrying God's presence away
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  Speaker 1: from his own house. The final movement was the most
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  Speaker 1: devastating of all. In chapter eleven, vers twenty three, Ezekiel
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  Speaker 1: witnessed the glory of the Lord went up from within
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  Speaker 1: the city and stopped above the mountain east of it.
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  Speaker 1: The glory that had filled Solomon's temple, that had led
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  Speaker 1: Israel through the wilderness, that had been the center of
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  Speaker 1: their worship and identity, was now departing completely. This wasn't
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  Speaker 1: God abandoning his people in anger. It was God being
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  Speaker 1: forced to leave because his holiness could no longer dwell
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  Speaker 1: in a place that had been so thoroughly defiled. The
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  Speaker 1: departure was gradual, giving multiple opportunities for repentance, but the
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  Speaker 1: people's hearts had become too hard to respond. The final
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  Speaker 1: aspect of Ezekiel's early ministry focused on the corrupt leadership
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  Speaker 1: that had led God's people astray. These weren't ordinary citizens
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  Speaker 1: making personal mistakes. These were the princes, priests, and leaders
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  Speaker 1: who held positions of trust and authority, yet used their
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  Speaker 1: power to lead people away from God. In Ezekiel Chapter eleven,
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  Speaker 1: verse one, the spirit lifted Ezekiel to the east gate
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  Speaker 1: of the Lord's house, where he saw twenty five men,
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  Speaker 1: including Jazaniah and Pallatia, who were leaders among the people,
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  Speaker 1: but instead of leading righteously, they were plotting evil and
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  Speaker 1: giving wicked advice to the city. God revealed their thoughts
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  Speaker 1: to Ezekiel in verse three. They say, haven't our houses
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  Speaker 1: been recently rebuilt? This city is a pot, and we
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  Speaker 1: are the meat in it. They believed they were safe,
• 21:35
  Speaker 1: that Jerusalem was like a cooking pot that would protect
• 21:39
  Speaker 1: them like meat protected in a vessel. Their confidence was
• 21:42
  Speaker 1: in the city's walls and their own political schemes, rather
• 21:46
  Speaker 1: than in God's protection. These leaders had convinced themselves and
• 21:51
  Speaker 1: others that they could continue in their rebellion without consequences.
• 21:56
  Speaker 1: They thought their strategic location, their fortifications, and their political
• 22:01
  Speaker 1: alliances would keep them safe. They had completely forgotten that
• 22:05
  Speaker 1: their security had always come from their relationship with God,
• 22:09
  Speaker 1: not from human strength. God commanded Ezekiel to prophesy against
• 22:14
  Speaker 1: these corrupt leaders. In verse four, he said, therefore prophesy
• 22:18
  Speaker 1: against them, prophecy, son of Man. The message was clear
• 22:22
  Speaker 1: and devastating. Their schemes would fail. Their confidence was misplaced,
• 22:27
  Speaker 1: and judgment was coming. The judgment was swift and dramatic.
• 22:31
  Speaker 1: While Ezekiel was prophesying, Pallatia, son of Baniah, died suddenly.
• 22:37
  Speaker 1: This wasn't coincidence. It was a sign that God's words
• 22:40
  Speaker 1: through Ezekiel carried immediate power and authority. The death of
• 22:45
  Speaker 1: this leader served as a warning to all the others
• 22:48
  Speaker 1: about the seriousness of their rebellion. The experience was so
• 22:52
  Speaker 1: intense that Ezekiel fell face down and cried out, alas
• 22:57
  Speaker 1: Sovereign Lord, will you completely destroy the Rems and of Israel.
• 23:01
  Speaker 1: He was overwhelmed by the reality that God's judgments were
• 23:05
  Speaker 1: not empty threats, but immediate realities. But even in judgment,
• 23:09
  Speaker 1: God's heart of mercy was revealed. He explained that although
• 23:13
  Speaker 1: he had scattered his people among the nations and countries,
• 23:17
  Speaker 1: he himself would be a sanctuary for them in the
• 23:21
  Speaker 1: countries where they had gone. The exile wasn't abandonment, it
• 23:25
  Speaker 1: was discipline with a purpose. God promised restoration in Verses
• 23:29
  Speaker 1: seventeen to twenty. I will gather you from the nations
• 23:33
  Speaker 1: and bring you back from the countries where you have
• 23:35
  Speaker 1: been scattered, and I will give you back the land
• 23:39
  Speaker 1: of Israel again. They will return to it and remove
• 23:42
  Speaker 1: all its vile images and detestable idols. I will give
• 23:46
  Speaker 1: them an undivided heart and put a new spirit in them.
• 23:50
  Speaker 1: I will remove from them their heart of stone and
• 23:53
  Speaker 1: give them a heart of flesh. Then they will follow
• 23:56
  Speaker 1: my decrees and be careful to keep my laws. Will
• 24:00
  Speaker 1: be my people, and I will be their God. The
• 24:03
  Speaker 1: corrupt leaders had hearts of stone, but God promised to
• 24:06
  Speaker 1: give his people hearts of flesh. Where there was division
• 24:09
  Speaker 1: and rebellion, he would create unity and obedience. Where there
• 24:13
  Speaker 1: was spiritual adultery, he would restore faithful relationship. The judgment
• 24:18
  Speaker 1: on the leaders wasn't the end of the story. It
• 24:21
  Speaker 1: was the beginning of a new chapter of restoration and hope.
• 24:26
  Speaker 1: After the incredible visions and symbolic acts of his calling,
• 24:30
  Speaker 1: God commanded Ezekiel to perform another dramatic prophecy that would
• 24:34
  Speaker 1: shake the hearts of everyone who witnessed it. This wasn't
• 24:37
  Speaker 1: going to be comfortable or easy. It was going to
• 24:40
  Speaker 1: be a living picture of the horror that was coming
• 24:43
  Speaker 1: to Jerusalem. In Ezekiel Chapter twelve, Verse three, God gave
• 24:48
  Speaker 1: Ezekiel a command that seemed almost impossible. Therefore, son of man,
• 24:55
  Speaker 1: pack your belongings for exile. And in the daytime, as
• 24:58
  Speaker 1: they watch, let out and go from where you are
• 25:01
  Speaker 1: to another place, perhaps they will understand. Though they are
• 25:05
  Speaker 1: a rebellious people. Ezekiel was to pack his bags like
• 25:09
  Speaker 1: a refugee preparing to flee his homeland. But this wasn't
• 25:13
  Speaker 1: just any packing. These were the belongings of someone going
• 25:17
  Speaker 1: into exile, the few precious atoms a person could carry
• 25:22
  Speaker 1: when forced to leave everything behind forever. The people watching
• 25:26
  Speaker 1: would immediately understand what this meant, because many of them
• 25:30
  Speaker 1: had already experienced this nightmare. During the day, while everyone
• 25:35
  Speaker 1: could see him clearly, Ezekiel gathered his meager possessions. He
• 25:40
  Speaker 1: packed only what an exile could carry, the bare essentials
• 25:44
  Speaker 1: for survival in a foreign land. No luxuries, no family treasures,
• 25:48
  Speaker 1: no comfortable reminders of home, just the basics needed to
• 25:52
  Speaker 1: stay alive. But the real drama came in the evening,
• 25:57
  Speaker 1: as recorded in verse four. During the daytime while they
• 26:01
  Speaker 1: watch bring out your Belongings, packed for exile, then in
• 26:05
  Speaker 1: the evening, while they are watching, go out like those
• 26:08
  Speaker 1: who go into exile. This wasn't just about packing, This
• 26:12
  Speaker 1: was about acting out the actual moment of forced departure.
• 26:16
  Speaker 1: When evening came, Ezekiel did something that made everyone's blood
• 26:20
  Speaker 1: run cold. Instead of walking out through the door like
• 26:23
  Speaker 1: a normal person, he dug through the wall of his
• 26:26
  Speaker 1: house with his own hands. This represented people so desperate
• 26:31
  Speaker 1: to escape that they would break through walls rather than
• 26:34
  Speaker 1: use doors. Trying to avoid capture by enemy soldiers. With
• 26:38
  Speaker 1: his belongings on his shoulder, Ezekiel covered his face and
• 26:43
  Speaker 1: went out through the hole he had made in the wall.
• 26:46
  Speaker 1: The covered face showed the shame and grief of exile people,
• 26:50
  Speaker 1: too heartbroken to look back at what they were losing,
• 26:53
  Speaker 1: too afraid to see what lay ahead. The next morning,
• 26:57
  Speaker 1: God explained the meaning of this powerful drama. In verse ten,
• 27:02
  Speaker 1: he said, say to them, this is what the sovereign
• 27:07
  Speaker 1: Lord says. This prophecy concerns the prince in Jerusalem and
• 27:11
  Speaker 1: all the Israelites who are there. This wasn't just about
• 27:16
  Speaker 1: ordinary people. This was about their leaders, including the king himself.
• 27:22
  Speaker 1: Ezekiel was told to explain in verse eleven, say to them,
• 27:26
  Speaker 1: I am assigned to you as I have done, so
• 27:29
  Speaker 1: it will be done to them. They will go into
• 27:31
  Speaker 1: exile as captives. Every action Ezekiel had performed would be
• 27:36
  Speaker 1: experienced by the people in Jerusalem. The packing, the wall breaking,
• 27:40
  Speaker 1: the covered faces, the desperate escape, it would all become
• 27:44
  Speaker 1: their reality. The prophecy became even more specific regarding their leader.
• 27:50
  Speaker 1: In verse twelve, God revealed, the prince among them will
• 27:55
  Speaker 1: put his things on his shoulder at dusk and leave,
• 27:59
  Speaker 1: and a whole will be dug in the wall for
• 28:01
  Speaker 1: him to go through. He will cover his face so
• 28:04
  Speaker 1: that he cannot see the land. Even the king would
• 28:07
  Speaker 1: experience this humiliation, fleeing like a common refugee through a
• 28:12
  Speaker 1: hole in the wall. But the most devastating part was
• 28:17
  Speaker 1: yet to come. God declared in verse thirteen, I will
• 28:22
  Speaker 1: spread my net for him, and he will be caught
• 28:24
  Speaker 1: in my snare. I will bring him to Babylonia, the
• 28:27
  Speaker 1: land of the Chaldeans, but he will not see it,
• 28:31
  Speaker 1: and there he will die. The king would be captured, blinded,
• 28:35
  Speaker 1: and taken to Babylon, where he would die without ever
• 28:38
  Speaker 1: seeing the land of his captivity. While Ezekiel was faithfully
• 28:43
  Speaker 1: delivering God's true messages through dramatic demonstrations, Jerusalem was plagued
• 28:49
  Speaker 1: by false prophets who were telling people exactly what they
• 28:52
  Speaker 1: wanted to hear. These weren't just mistaken religious teachers. They
• 28:56
  Speaker 1: were dangerous deceivers, leading people towards destruction with lies disguised
• 29:02
  Speaker 1: as divine revelation. In Ezekiel Chapter thirteen, verse two, God
• 29:09
  Speaker 1: commanded Ezekiel to take action against these frauds, Son of Man,
• 29:13
  Speaker 1: prophesy against the prophets of Israel who are now prophesying.
• 29:18
  Speaker 1: Say to those who prophesy out of their own imagination,
• 29:21
  Speaker 1: hear the word of the Lord drum. These so called
• 29:26
  Speaker 1: prophets weren't receiving visions from God. They were making up
• 29:30
  Speaker 1: messages from their own minds. God's condemnation was swift and fierce.
• 29:35
  Speaker 1: In verse three, he declared, this is what the Sovereign
• 29:39
  Speaker 1: Lord says, woe to the foolish prophets who follow their
• 29:43
  Speaker 1: own spirit and have seen nothing. They claimed to have visions,
• 29:46
  Speaker 1: but they had seen absolutely nothing from God. They were
• 29:50
  Speaker 1: spiritual frauds, leading people astray with their own imaginations. These
• 29:55
  Speaker 1: false prophets were compared to jackals among ruins in verse four.
• 30:00
  Speaker 1: As jackals scavenge in destroyed places without rebuilding anything. These
• 30:05
  Speaker 1: prophets were feeding off the spiritual destruction of God's people
• 30:08
  Speaker 1: without offering any real help or hope. They were parasites,
• 30:13
  Speaker 1: not healers. The most tragic part was their timing. In
• 30:18
  Speaker 1: verse five, God revealed their true nature. You have not
• 30:22
  Speaker 1: gone up to the breaches in the wall to repair
• 30:24
  Speaker 1: it for the people of Israel, so that it will
• 30:27
  Speaker 1: stand firm in the battle. On the day of the Lord,
• 30:30
  Speaker 1: when God's people needed true spiritual leadership most desperately, these
• 30:35
  Speaker 1: false prophets were nowhere to be found. They offered no
• 30:39
  Speaker 1: real strength, no genuine protection, no actual solution to the crisis. Instead,
• 30:45
  Speaker 1: they spoke lies and claimed divine authority for their deceptions.
• 30:49
  Speaker 1: Verse six expose their method. Their visions are false and
• 30:54
  Speaker 1: their divinations a lie, even though the Lord has not
• 30:57
  Speaker 1: sent them. They say, the Lord did clarees and expect
• 31:02
  Speaker 1: him to fulfill their words. They were putting words in
• 31:05
  Speaker 1: God's mouth that he had never spoken, then expecting him
• 31:09
  Speaker 1: to make their lies come true. But the false prophecy
• 31:13
  Speaker 1: problem wasn't limited to men. There were also women who
• 31:17
  Speaker 1: were practicing a form of spiritual deception that was equally dangerous.
• 31:22
  Speaker 1: In verse seventeen, God commanded, now, son of Man, set
• 31:27
  Speaker 1: your face against the daughters of your people, who prophesy
• 31:30
  Speaker 1: out of their own imagination. Prophesy against them. These false
• 31:35
  Speaker 1: prophetesses had developed an elaborate system of magical practices designed
• 31:40
  Speaker 1: to trap people's souls, as described in verse eighteen. This
• 31:45
  Speaker 1: is what the sovereign Lord says, woe to the women
• 31:48
  Speaker 1: who sow magic charms on all their wrists and make
• 31:51
  Speaker 1: veils of various lengths for their heads in order to
• 31:54
  Speaker 1: ensnare people. Will you ensnare the lives of my people?
• 31:58
  Speaker 1: But preserve your own lives. They were creating physical objects, charms,
• 32:04
  Speaker 1: and veils that they claimed had spiritual power. People were
• 32:08
  Speaker 1: paying them for these items, believing they would provide protection
• 32:11
  Speaker 1: or spiritual insight. But these women were actually trapping people
• 32:16
  Speaker 1: in deception, taking advantage of their spiritual hunger for personal gain.
• 32:22
  Speaker 1: God revealed their mercenary motivation in verse nineteen. You have
• 32:26
  Speaker 1: profaned me among my people for a few handfuls of
• 32:30
  Speaker 1: barley and scraps of bread. By lying to my people
• 32:34
  Speaker 1: who listened to lies. You have killed those who should
• 32:37
  Speaker 1: not have died, and have spared those who should not live.
• 32:41
  Speaker 1: They were selling false spiritual comfort to people heading toward judgment,
• 32:46
  Speaker 1: while failing to warn those who truly needed to repent.
• 32:50
  Speaker 1: The judgment against all these false spiritual leaders was absolute.
• 32:54
  Speaker 1: In verse twenty, God declared his intention to tear away
• 32:58
  Speaker 1: their deceptive tools. Therefore, this is what the sovereign Lord says.
• 33:03
  Speaker 1: I am against your magic charms with which you ensnare
• 33:06
  Speaker 1: people like birds, and I will tear them from your arms.
• 33:10
  Speaker 1: I will set breathe the people that you ensnare like birds.
• 33:14
  Speaker 1: After exposing the false prophets, God gave Ezekiel a parable
• 33:18
  Speaker 1: that would cut to the heart of Jerusalem's true spiritual condition.
• 33:22
  Speaker 1: This wasn't a gentle metaphor. It was a devastating comparison
• 33:27
  Speaker 1: that revealed how far God's chosen city had fallen from
• 33:31
  Speaker 1: its intended purpose. In Ezekiel, chapter fifteen, Verse two, God
• 33:37
  Speaker 1: posed a question that seemed simple but carried profound implications.
• 33:42
  Speaker 1: Son of Man, how is the wood of a vine
• 33:45
  Speaker 1: different from that of a branch from any of the
• 33:47
  Speaker 1: trees in the forest. This question forced people to think
• 33:51
  Speaker 1: about what made a vine special and valuable. Everyone knew
• 33:56
  Speaker 1: the answer. A vine was valuable for only one producing grapes.
• 34:01
  Speaker 1: Unlike other trees that could be used for building or
• 34:04
  Speaker 1: making tools, vine wood was soft, weak, and essentially useless
• 34:09
  Speaker 1: for any practical construction purpose. Its entire value depended on
• 34:14
  Speaker 1: its ability to bear fruit. God pressed the point further
• 34:18
  Speaker 1: in verse three, Is wood ever taken from it to
• 34:21
  Speaker 1: make anything useful? Do they make pegs from it to
• 34:24
  Speaker 1: hang things on? The answer was obviously no. Nobody made
• 34:28
  Speaker 1: furniture from vine wood, nobody carved tools from it. Nobody
• 34:32
  Speaker 1: even made simple pegs to hang things on. Vine Wood
• 34:36
  Speaker 1: was too weak and unreliable for any of these purposes.
• 34:40
  Speaker 1: This led to the devastating application of the parable. Jerusalem
• 34:44
  Speaker 1: was like a vine, chosen by God specifically to bear
• 34:48
  Speaker 1: spiritual fruit, to be a light to the nations, to
• 34:51
  Speaker 1: demonstrate God's character to the world. But instead of producing
• 34:55
  Speaker 1: the fruit it was created for, Jerusalem had become spiritually
• 34:59
  Speaker 1: barren and just as useless. Vine wood was only good
• 35:03
  Speaker 1: for one thing, burning as fuel. Jerusalem, in its fruitless state,
• 35:08
  Speaker 1: was only fit for God's consuming judgment. In verse four,
• 35:11
  Speaker 1: God made this clear. And after it is thrown on
• 35:14
  Speaker 1: the fire as fuel, and the fire burns both ends
• 35:18
  Speaker 1: and chars the middle, is it then useful for anything?
• 35:22
  Speaker 1: The image became even more pointed. Even after vinewood was
• 35:26
  Speaker 1: partially burned, it became completely worthless. The charred remains couldn't
• 35:31
  Speaker 1: be used for anything at all. This represented Jerusalem's condition
• 35:35
  Speaker 1: after experiencing God's partial judgments. Instead of repenting and returning
• 35:41
  Speaker 1: to fruitfulness, the city had become even more hardened and useless.
• 35:46
  Speaker 1: In verse six, God applied the parable directly. Therefore, this
• 35:52
  Speaker 1: is what the sovereign Lord says. As I have given
• 35:55
  Speaker 1: the wood of the vine among the trees of the
• 35:58
  Speaker 1: forest as fuel for the fire, so will I treat
• 36:01
  Speaker 1: the people living in Jerusalem. Jerusalem's fate was sealed not
• 36:05
  Speaker 1: because God was cruel, but because the city had failed
• 36:09
  Speaker 1: to fulfill its purpose and had become spiritually worthless. The
• 36:14
  Speaker 1: judgment wasn't arbitrary. It was the natural consequence of fruitlessness.
• 36:19
  Speaker 1: Just as a farmer eventually removes a barren vine that
• 36:23
  Speaker 1: takes up space without producing grapes, God was removing Jerusalem
• 36:28
  Speaker 1: because it had failed to produce the spiritual fruit it
• 36:31
  Speaker 1: was planted to bear. What came next was perhaps the
• 36:35
  Speaker 1: most powerful and disturbing allegory in all of scripture. God
• 36:39
  Speaker 1: told Ezekiel to present Jerusalem's spiritual history as the story
• 36:44
  Speaker 1: of an abandoned baby who grew up to become an
• 36:47
  Speaker 1: unfaithful wife. This wasn't just a story. It was a raw,
• 36:52
  Speaker 1: emotional account of betrayal that would make people understand the
• 36:57
  Speaker 1: depth of their spiritual adultery. The story began with an
• 37:01
  Speaker 1: image that would break any heart. In Ezekiel Chapter sixteen,
• 37:05
  Speaker 1: verse four, God described Jerusalem's origins. On the day you
• 37:10
  Speaker 1: were born, your cord was not cut, nor were you
• 37:14
  Speaker 1: washed with water too make you clean, nor were you
• 37:17
  Speaker 1: rubbed with salt or wrapped in cloths. This was a
• 37:20
  Speaker 1: baby completely abandoned, left to die without even the most
• 37:24
  Speaker 1: basic care that any newborn needed to survive. Verse five
• 37:30
  Speaker 1: painted an even more tragic picture. No one looked on
• 37:33
  Speaker 1: you with pity or had compassion enough to do any
• 37:36
  Speaker 1: of these things for you. Rather, you were thrown out
• 37:40
  Speaker 1: into the open field. For on the day you were born,
• 37:43
  Speaker 1: you were despised. This baby wasn't just neglected, she was
• 37:47
  Speaker 1: actively rejected and thrown away like garbage. But then came
• 37:51
  Speaker 1: the moment of divine rescue. In verse six, God revealed
• 37:55
  Speaker 1: his intervention. Then I passed by and saw you kicking
• 37:59
  Speaker 1: about in your blood. And as you lay there in
• 38:01
  Speaker 1: your blood, I said to you live. Indeed, God didn't
• 38:04
  Speaker 1: just walk by the dying infant. He commanded her to
• 38:07
  Speaker 1: live and took personal responsibility for her survival. Under God's care,
• 38:13
  Speaker 1: the abandoned baby began to thrive. Verse seven described her growth.
• 38:20
  Speaker 1: I made you grow like a plant of the dea effield.
• 38:25
  Speaker 1: You grew and developed and entered puberty. Your breasts had
• 38:28
  Speaker 1: formed and your hair had grown, Yet you were still
• 38:31
  Speaker 1: naked and bare. God had brought her from the brink
• 38:34
  Speaker 1: of death to the beauty of young womanhood. When she
• 38:37
  Speaker 1: reached maturity, God's relationship with her changed from guardian to husband.
• 38:43
  Speaker 1: In verse eight, he declared, later, I passed by, and
• 38:47
  Speaker 1: when I looked at you and saw that you were
• 38:49
  Speaker 1: old enough for love, I spread the corner of my
• 38:52
  Speaker 1: garment over you and covered your naked body. I gave
• 38:56
  Speaker 1: you my solemn oath and entered into a covenant with you,
• 38:59
  Speaker 1: and you became mine. This was the moment of their
• 39:02
  Speaker 1: spiritual marriage, God choosing Jerusalem as his bride. The blessings
• 39:07
  Speaker 1: that followed were extraordinary. God clothed her in the finest materials,
• 39:12
  Speaker 1: embroidered cloth, leather sandals, fine linen, and costly garments. He
• 39:17
  Speaker 1: adorned her with jewelry, bracelets, necklaces, rings, and a beautiful crown.
• 39:23
  Speaker 1: He fed her the finest foods, honey, olive, oil, and
• 39:27
  Speaker 1: the best flower. She became incredibly beautiful and rose to
• 39:32
  Speaker 1: become a queen among nations, but success corrupted her heart.
• 39:37
  Speaker 1: In verse fifteen, the tragic turn began. But you trusted
• 39:42
  Speaker 1: in your beauty and used your fame to become a prostitute.
• 39:46
  Speaker 1: You lavished your favors on any one who passed by,
• 39:50
  Speaker 1: and your beauty became his. The very gifts God had
• 39:54
  Speaker 1: given her became tools of spiritual adultery. The adultery was
• 40:00
  Speaker 1: just occasional unfaithfulness, It was systematic spiritual prostitution. She took
• 40:05
  Speaker 1: the clothes God had given her and made shrines for
• 40:08
  Speaker 1: false gods. She took the jewelry he had provided and
• 40:12
  Speaker 1: made idols. She even took the food he supplied and
• 40:15
  Speaker 1: offered it to other gods as incense. But the most
• 40:19
  Speaker 1: horrifying aspect was yet to be revealed. In verse twenty,
• 40:24
  Speaker 1: God exposed the ultimate abomination. And you took your sons
• 40:29
  Speaker 1: and daughters whom you bore to me, and sacrificed them
• 40:32
  Speaker 1: as food to the idols. Was your prostitution not enough?
• 40:36
  Speaker 1: She had taken the children of her marriage with God
• 40:38
  Speaker 1: and sacrificed them to false gods, the ultimate betrayal of
• 40:42
  Speaker 1: trust and love. The allegory continued with devastating detail showing
• 40:48
  Speaker 1: how Jerusalem had actually paid other nations to be her
• 40:51
  Speaker 1: lovers instead of being paid like a normal prostitute. She
• 40:55
  Speaker 1: had reversed the natural order, giving gifts to her spiritual
• 40:59
  Speaker 1: lovers instead of receiving them. God's next message came in
• 41:04
  Speaker 1: the form of a riddle that would puzzle every one
• 41:06
  Speaker 1: who heard it until Ezekiel explained its meaning. This wasn't
• 41:11
  Speaker 1: just a nature story. It was a political prophecy disguised
• 41:16
  Speaker 1: as a parable about eagles and trees. In Ezekiel Chapter seventeen,
• 41:20
  Speaker 1: verse two, God commanded son of Man, set forth an
• 41:25
  Speaker 1: allegory and tell it to the Israelites as a parable.
• 41:29
  Speaker 1: What followed was a story that seemed simple on the surface,
• 41:33
  Speaker 1: but contained layers of meaning that would reveal the political
• 41:36
  Speaker 1: drama happening around them. The riddle began with a great
• 41:40
  Speaker 1: eagle in verse three, say to them, this is what
• 41:43
  Speaker 1: the sovereign lord says. A great eagle with powerful wings,
• 41:48
  Speaker 1: long feathers, and full plumage of varied colors, came to Lebanon.
• 41:52
  Speaker 1: Taking hold of the top of a cedar. He broke
• 41:55
  Speaker 1: off its topmost chute and carried it away to a
• 41:58
  Speaker 1: land of merchants, where he planted it in a city
• 42:01
  Speaker 1: of traders. This great eagle represented nebuicud Neza, the King
• 42:07
  Speaker 1: of Babylon, with his powerful military might. The cedar tree
• 42:12
  Speaker 1: was the royal house of Judah, and the topmost shoote
• 42:15
  Speaker 1: was King Jehoyakin, whom nebucad Neza had carried away to
• 42:19
  Speaker 1: Babylon in the first deportation, but the eagle didn't just
• 42:22
  Speaker 1: take he also planted. Verse five continued the story. He
• 42:28
  Speaker 1: and took one of the seedlings of the land and
• 42:31
  Speaker 1: put it in fertile soil. He planted it like a
• 42:34
  Speaker 1: willow by abundant water, and it sprouted and became a
• 42:38
  Speaker 1: low spreading vine. This seedling was Zedekiah, whom nebucad Nezza
• 42:44
  Speaker 1: had placed on the throne as a puppet king. The
• 42:47
  Speaker 1: arrangement seemed to be working well. The vine grew and spread,
• 42:51
  Speaker 1: but it remained low and under the control of the
• 42:54
  Speaker 1: eagle that had planted it. This represented the tributary relationship,
• 42:59
  Speaker 1: where Yudah would remain a kingdom, but under Babylonian authority. However,
• 43:05
  Speaker 1: the story took a dramatic turn in verse seven. But
• 43:09
  Speaker 1: there was another eagle, a great one with powerful wings
• 43:12
  Speaker 1: and a lot of feathers. The vine now turned its
• 43:15
  Speaker 1: roots toward him from the plot where it was planted,
• 43:18
  Speaker 1: and stretched out its branches to him for water. This
• 43:22
  Speaker 1: second eagle was Egypt, and the vine turning toward it
• 43:26
  Speaker 1: represented King Zedekiah's decision to seek Egyptian help in rebelling
• 43:31
  Speaker 1: against Babylon. The question posed in verse nine revealed the
• 43:36
  Speaker 1: foolishness of this decision. Will it thrive? Will it not
• 43:41
  Speaker 1: be uprooted and stripped of its fruit so that it withers,
• 43:44
  Speaker 1: or its new growth will wither. It will not take
• 43:47
  Speaker 1: a strong arm or many people to pull it up
• 43:49
  Speaker 1: by the roots. The vine that tried to serve two
• 43:52
  Speaker 1: eagles would be destroyed by both. God then revealed his
• 43:57
  Speaker 1: personal involvement in this political drama. In verse sixteen, he declared,
• 44:01
  Speaker 1: as surely as I live, declares the Sovereign Lord, he
• 44:05
  Speaker 1: shall die in Babylon, in the land of the king
• 44:08
  Speaker 1: who put him on the throne, whose oath he despised,
• 44:11
  Speaker 1: and whose treaty he broke. Zedekiah's rebellion wasn't just against
• 44:16
  Speaker 1: nebucud Nezza. It was against God himself, who had ordained
• 44:20
  Speaker 1: the Babylonian king's authority. The judgment was swift and certain.
• 44:25
  Speaker 1: Verse twenty proclaimed, I will spread my net for him,
• 44:29
  Speaker 1: and he will be caught in my snare. I will
• 44:31
  Speaker 1: bring him to Babylon and execute judgment on him there,
• 44:35
  Speaker 1: because he was unfaithful to me. God would personally ensure
• 44:40
  Speaker 1: that the rebellious king faced justice for his oath breaking
• 44:44
  Speaker 1: and unfaithfulness. But the parable ended with hope. In verse
• 44:48
  Speaker 1: twenty two, God promised, this is what the sovereign Lord says,
• 44:52
  Speaker 1: I myself will take a shoot from the very top
• 44:54
  Speaker 1: of a cedar and plant it. I will break off
• 44:57
  Speaker 1: a tender sprig from its topmost shoots and plant it
• 45:00
  Speaker 1: on a high and lofty mountain. This represented God's promise
• 45:05
  Speaker 1: to raise up a future king from David's line who
• 45:08
  Speaker 1: would rule righteously. After delivering these harsh judgments against the
• 45:13
  Speaker 1: nation as a whole, God revealed a principle that would
• 45:17
  Speaker 1: revolutionize how people understood divine justice. This wasn't just about
• 45:22
  Speaker 1: national consequences. It was about individual responsibility and the possibility
• 45:27
  Speaker 1: of personal redemption even in the midst of national judgment.
• 45:33
  Speaker 1: The principle was introduced through a popular saying that people
• 45:37
  Speaker 1: were using to excuse their situation. In Ezekiel chapter eighteen,
• 45:42
  Speaker 1: verse two, God addressed this excuse what do you people mean?
• 45:47
  Speaker 1: By quoting this proverb about the land of Israel. The
• 45:50
  Speaker 1: parents eat sour grapes and the children's teeth are set
• 45:54
  Speaker 1: on edge. People were claiming they were suffering for their
• 45:57
  Speaker 1: ancestors sins, not their own. God's response was absolute and final.
• 46:03
  Speaker 1: In verse three, he declared, as surely as I live,
• 46:07
  Speaker 1: declares the Sovereign Lord, you will no longer quote this proverb.
• 46:11
  Speaker 1: In Israel, the era of blaming previous generations was officially over.
• 46:16
  Speaker 1: Each person would be held accountable for their own choices
• 46:19
  Speaker 1: and actions. To illustrate this principle, God presented three generations
• 46:25
  Speaker 1: of a family with different moral choices. The first generation
• 46:30
  Speaker 1: was represented by a righteous man described in verse five.
• 46:34
  Speaker 1: Suppose there is a righteous man who does what is
• 46:37
  Speaker 1: just and right. This man followed God's laws completely. He
• 46:42
  Speaker 1: didn't worship idols, commit adultery, oppress others, or charge interest
• 46:46
  Speaker 1: on loans. He fed the hungry, clothed the naked, and
• 46:50
  Speaker 1: executed true justice. The verdict for this righteous man was
• 46:54
  Speaker 1: clear in verse nine, he follows my decrees and faithfully
• 46:59
  Speaker 1: keeps mine laws. That man is righteous, he will surely live,
• 47:04
  Speaker 1: declares the Sovereign Lord. His righteousness guaranteed his life and
• 47:09
  Speaker 1: God's blessing. But then God presented the second generation, the
• 47:13
  Speaker 1: son of this righteous man, who chose a completely different path.
• 47:18
  Speaker 1: In verse ten, the scenario changed. Suppose he has a
• 47:22
  Speaker 1: violent son who sheds blood or does any of these
• 47:25
  Speaker 1: other things. This son committed every sin his father had avoided, murder, adultery, oppression, robbery,
• 47:34
  Speaker 1: and idolatry. The question was crucial. Would this wicked son
• 47:39
  Speaker 1: be protected by his father's righteousness. God's answer was definitive.
• 47:43
  Speaker 1: In verse thirteen, will such a man live? He will not,
• 47:47
  Speaker 1: because he has done all these detestable things. He is
• 47:50
  Speaker 1: to be put to death. His blood will be on
• 47:53
  Speaker 1: his own head. Parental righteousness provided no protection for personal wickedness.
• 47:59
  Speaker 1: The third generation completed the illustration. In verse fourteen. God
• 48:04
  Speaker 1: presented another possibility. But suppose this son has a son
• 48:09
  Speaker 1: who sees all the sins his father commits, and though
• 48:12
  Speaker 1: he sees them, he does not do such things. This
• 48:16
  Speaker 1: grandson chose righteousness despite his father's terrible example. The grandson's
• 48:21
  Speaker 1: fate was determined by his own choices, not his family history.
• 48:27
  Speaker 1: Verse seventeen declared, he withholds his hand from mistreating the
• 48:31
  Speaker 1: poor and takes no interest or profit from them. He
• 48:35
  Speaker 1: keeps my laws and follows my decrees. He will not
• 48:39
  Speaker 1: die for his father's sin. He will surely live a
• 48:42
  Speaker 1: wicked father couldn't condemn a righteous son any more than
• 48:46
  Speaker 1: a righteous grandfather could save a wicked grandson. God summarized
• 48:53
  Speaker 1: the principle with perfect clarity in verse twenty The one
• 48:57
  Speaker 1: who sins is the one who will die. The child
• 49:02
  Speaker 1: will not share the guilt of the parent, nor will
• 49:05
  Speaker 1: the parent share the guilt of the child. The righteousness
• 49:09
  Speaker 1: of the righteous will be credited to them, and the
• 49:12
  Speaker 1: wickedness of the wicked will be charged against them. But
• 49:17
  Speaker 1: the most amazing part was the possibility of personal transformation.
• 49:22
  Speaker 1: In verse twenty one, God revealed that even the most
• 49:26
  Speaker 1: wicked person could change their destiny. But if a wicked
• 49:29
  Speaker 1: person turns away from all the sins they have committed
• 49:33
  Speaker 1: and keeps all My decrees and does what is just
• 49:36
  Speaker 1: and right, that person will surely live. They will not die.
• 49:43
  Speaker 1: Past sins didn't have to determine future fate. As Jerusalem's
• 49:48
  Speaker 1: political situation deteriorated rapidly, God commanded Ezekiel to compose a
• 49:53
  Speaker 1: funeral song for the royal family. This wasn't just poetry.
• 49:57
  Speaker 1: It was a prophetic lament that would capture the tragedy
• 50:00
  Speaker 1: of leadership that had failed to protect God's people. In
• 50:05
  Speaker 1: Ezekiel chapter nineteen, Verse one, God gave the command take
• 50:10
  Speaker 1: up a lament concerning the princes of Israel. This was
• 50:14
  Speaker 1: to be a morning song, the kind sung at funerals
• 50:17
  Speaker 1: when great leaders died. But these princes weren't dead yet.
• 50:22
  Speaker 1: This was a prophecy of their coming doom. The lament
• 50:26
  Speaker 1: began with a powerful metaphor in verse two. What a
• 50:30
  Speaker 1: lioness was your mother among the lions? She lay down
• 50:34
  Speaker 1: among young lions and reared her cubs. The mother lioness
• 50:39
  Speaker 1: represented the royal line of David, specifically the kingdom of Judah.
• 50:43
  Speaker 1: She was strong and noble, raising her young among other
• 50:47
  Speaker 1: powerful leaders. The first cub grew to become a fearsome predator.
• 50:52
  Speaker 1: Verse three described his development. She brought up one of
• 50:56
  Speaker 1: her cubs, and he became a strong lion. He learned
• 50:59
  Speaker 1: to tear them prey, and he became a man eater.
• 51:02
  Speaker 1: This represented King Jehoahas, who ruled for only three months
• 51:06
  Speaker 1: before being captured, but his reign was cut short by
• 51:09
  Speaker 1: foreign intervention. In verse four, the lament continued. The nations
• 51:15
  Speaker 1: heard about him, and he was trapped in their pit.
• 51:19
  Speaker 1: They led him with hooks to the land of Egypt.
• 51:22
  Speaker 1: Jehoah Haas was taken captive by Pharaoh Necho and died
• 51:26
  Speaker 1: in Egyptian exile, never to return to his homeland. The
• 51:31
  Speaker 1: lioness didn't give up after losing her first cub. Verse
• 51:34
  Speaker 1: five told of her next attempt. When she saw her
• 51:38
  Speaker 1: hope unfulfilled, her expectation gone, she took another of her
• 51:42
  Speaker 1: cubs and made him a strong lion. This second cub
• 51:46
  Speaker 1: was Jehoyakin, who seemed destined for greater success than his predecessor.
• 51:52
  Speaker 1: This second lion also became powerful and dangerous. Verse six
• 51:57
  Speaker 1: described his reign. He prowled among the lions, for he
• 52:01
  Speaker 1: had become a strong lion. He learned to tear the prey,
• 52:04
  Speaker 1: and he became a man eater. Like his predecessor, he
• 52:08
  Speaker 1: ruled with violence and oppression, devouring his own people. His
• 52:13
  Speaker 1: destructive behavior extended beyond just personal violence. Verse seven revealed
• 52:19
  Speaker 1: the scope of his damage. He broke down their strongholds
• 52:22
  Speaker 1: and devastated their towns. The land and all who were
• 52:26
  Speaker 1: in it were terrified by his roaring. This king destroyed
• 52:30
  Speaker 1: the very infrastructure and communities he was supposed to protect.
• 52:35
  Speaker 1: But his fate was even worse than the first cubs.
• 52:39
  Speaker 1: In verse eight, the Lament described his capture. Then the
• 52:43
  Speaker 1: nations came against him, those from regions round about. They
• 52:47
  Speaker 1: spread their net for him, and he was trapped in
• 52:50
  Speaker 1: their pit. Unlike the first king, who was taken by
• 52:54
  Speaker 1: one nation, this one faced a coalition of enemies. The
• 52:58
  Speaker 1: end was swift and final. Verse nine completed his story
• 53:03
  Speaker 1: with hooks. They pulled him into a cage and brought
• 53:06
  Speaker 1: him to the king of Babylon. They put him in prison,
• 53:09
  Speaker 1: so his roar was heard no longer on the mountains
• 53:12
  Speaker 1: of Israel. Jehoiakin was taken to Babylon in chains, and
• 53:17
  Speaker 1: his voice of authority was silenced forever. The Lament then
• 53:21
  Speaker 1: shifted metaphors, comparing the royal line to a vine that
• 53:25
  Speaker 1: had once been fruitful and strong. Verse ten painted a
• 53:29
  Speaker 1: picture of former glory. Your mother was like a vine
• 53:34
  Speaker 1: in your vineyard, planted by the water. It was fruitful
• 53:37
  Speaker 1: and full of branches because of abundant water. This represented
• 53:43
  Speaker 1: the kingdom during its prosperous years, but success led to
• 53:48
  Speaker 1: pride and destruction. Verse twelve described the catastrophe, but it
• 53:53
  Speaker 1: was uprooted in fury and thrown to the ground. The
• 53:57
  Speaker 1: east wind made it shrivel. It was stripped of its fruit.
• 54:01
  Speaker 1: Its strong branches withered, and fire consumed them. The east
• 54:06
  Speaker 1: wind represented the Babylonian invasion that would destroy everything. The
• 54:11
  Speaker 1: final image was one of complete desolation. Verse thirteen concluded
• 54:16
  Speaker 1: the lament. Now it is planted in the desert, in
• 54:19
  Speaker 1: a dry and thirsty land. The royal vine that had
• 54:23
  Speaker 1: once flourished by abundant water, was now withering in exile,
• 54:28
  Speaker 1: far from the source of its strength and life. For
• 54:32
  Speaker 1: the final symbolic act in this section, God gave Ezekiel
• 54:35
  Speaker 1: one of the most vivid and disturbing metaphors. Yet. Jerusalem
• 54:39
  Speaker 1: wasn't just a city under siege. It was like a
• 54:42
  Speaker 1: cooking pot that had become so corroded and filthy that
• 54:47
  Speaker 1: it could never be cleaned again. The prophecy came with
• 54:50
  Speaker 1: a specific date in Ezekiel Chapter twenty four, Verse one.
• 54:55
  Speaker 1: In the ninth year, in the tenth month, on the
• 54:59
  Speaker 1: tenth day, the word of the Lord came to me.
• 55:02
  Speaker 1: This wasn't just any day. This was the exact day
• 55:06
  Speaker 1: that Nebicudnzza began his final siege of Jerusalem. While the
• 55:12
  Speaker 1: attack was starting hundreds of miles away, God was revealing
• 55:16
  Speaker 1: it to Ezekiel in real time. God commanded Ezekiel to
• 55:21
  Speaker 1: record this date. In verse two, son of Man, record
• 55:25
  Speaker 1: this date, this very date, because the king of Babylon
• 55:28
  Speaker 1: has laid siege to Jerusalem this very day. This prophecy
• 55:32
  Speaker 1: would serve as proof that God knew exactly what was happening.
• 55:36
  Speaker 1: And when the metaphor began, simply enough in verse three,
• 55:41
  Speaker 1: tell this rebellious people a parable, and say to them,
• 55:46
  Speaker 1: this is what the sovereign lord says. Put on the
• 55:50
  Speaker 1: cooking pot. Put it on, and pour water into it.
• 55:55
  Speaker 1: At first, this seemed like normal cooking preparation, but as
• 55:59
  Speaker 1: the instructions continued, the true meaning became clear. Verse four
• 56:04
  Speaker 1: revealed what was going into the pot. Put into it
• 56:08
  Speaker 1: the pieces of meat, all the choice pieces, the leg
• 56:12
  Speaker 1: and the shoulder. Fill it with the best of these bones.
• 56:15
  Speaker 1: The meat represented the people of Jerusalem, and the best
• 56:19
  Speaker 1: pieces represented the nobility and leadership. The cooking process began
• 56:24
  Speaker 1: in verse five. Take the pick of the flock, pile
• 56:29
  Speaker 1: wood beneath it for the bones, Bring it to a boil,
• 56:32
  Speaker 1: and cook the bones in it. This was the siege
• 56:35
  Speaker 1: of Jerusalem. The city was being heated by the fires
• 56:39
  Speaker 1: of war, and everyone inside was being cooked by the
• 56:42
  Speaker 1: pressure and violence. But then God revealed the real problem
• 56:46
  Speaker 1: with this pot. In verse six, he declared, for this
• 56:50
  Speaker 1: is what the sovereign lord says, woe to the city
• 56:52
  Speaker 1: of bloodshed, To the pot now encrusted, whose deposit will
• 56:56
  Speaker 1: not go away, take the meat out, piece by piece,
• 56:59
  Speaker 1: in whatever order it comes. The pot was corroded with
• 57:05
  Speaker 1: rust and deposits that couldn't be cleaned. The rust and
• 57:08
  Speaker 1: corrosion represented the accumulated bloodshed and sin that had built
• 57:13
  Speaker 1: up in Jerusalem over generations. Just as rust weakens metal
• 57:17
  Speaker 1: and makes it unusable, the moral corruption had weakened the
• 57:20
  Speaker 1: city beyond repair. Verse seven identified the source of this corruption.
• 57:26
  Speaker 1: For the blood she shed is in her midst she
• 57:29
  Speaker 1: poured it on the bare rock. She did not pour
• 57:32
  Speaker 1: it on the ground where the dust would cover it.
• 57:35
  Speaker 1: The city had committed murders so openly and brazenly that
• 57:39
  Speaker 1: the blood cried out for vengeance. The judgment was both
• 57:43
  Speaker 1: just and inevitable. In verse eight, God explained his response
• 57:49
  Speaker 1: to stir up wrath and take revenge. I put her
• 57:52
  Speaker 1: blood on the bare rock so that it would not
• 57:54
  Speaker 1: be covered. God himself had ensured that Jerusalem's crimes would
• 57:59
  Speaker 1: not be hidden or forgotten. The corruption was so complete
• 58:03
  Speaker 1: that normal cleaning wouldn't work. Verse eleven described the drastic
• 58:09
  Speaker 1: measures needed. Then set the empty pot on the coals
• 58:13
  Speaker 1: till it becomes hot and its copper glows, so that
• 58:16
  Speaker 1: its impurities may be melted and its deposit burned away.
• 58:21
  Speaker 1: The only way to deal with this level of corruption
• 58:25
  Speaker 1: was to heat the pot until the metal itself glowed
• 58:28
  Speaker 1: and the rust was burned away. But even this extreme
• 58:32
  Speaker 1: treatment failed. Verse twelve revealed the hopeless condition. It has
• 58:37
  Speaker 1: frustrated all efforts. Its heavy deposit has not been removed,
• 58:41
  Speaker 1: not even by fire. The corruption was so deep and
• 58:45
  Speaker 1: complete that even the most intense purification couldn't clean it.
• 58:49
  Speaker 1: The final verdict was devastating in verse thirteen. Now your
• 58:54
  Speaker 1: impurity is lewdness, because I tried to cleanse you, but
• 58:58
  Speaker 1: you would not be cleansed from your impurity. You will
• 59:01
  Speaker 1: not be clean again until my wrath against you has subsided.
• 59:06
  Speaker 1: The pot was beyond redemption and would have to be
• 59:09
  Speaker 1: completely destroyed. After delivering devastating prophecies against Jerusalem, God's attention
• 59:15
  Speaker 1: turned to the nations surrounding Israel. These weren't random judgments
• 59:20
  Speaker 1: against distant peoples. They were targeted pronouncements against specific neighbors
• 59:26
  Speaker 1: who had celebrated Jerusalem's downfall and taken advantage of God's
• 59:30
  Speaker 1: people in their darkest hour. The first nation to face
• 59:36
  Speaker 1: judgment was Ammon, located east of the Jordan River. In
• 59:41
  Speaker 1: Ezekiel chapter twenty five, verse two, God commanded, son of Man,
• 59:45
  Speaker 1: set your face against the Ammonites and prophesy against them.
• 59:49
  Speaker 1: The Ammonites were descendants of Lot, making them distant relatives
• 59:54
  Speaker 1: of Israel, but they had shown no family loyalty when
• 59:57
  Speaker 1: Jerusalem fell. Crime was revealed in verse three. Say to them,
• 1:00:03
  Speaker 1: hear the word of the sovereign Lord. This is what
• 1:00:07
  Speaker 1: the sovereign Lord says. Because you said aha over my
• 1:00:12
  Speaker 1: sanctuary when it was desecrated, and over the land of
• 1:00:15
  Speaker 1: Israel when it was laid waste, and over the people
• 1:00:18
  Speaker 1: of Judah when they went into exile. The Ammonites had
• 1:00:22
  Speaker 1: actually celebrated when God's temple was destroyed and his people
• 1:00:26
  Speaker 1: were dragged away in chains. This wasn't just political rivalry,
• 1:00:31
  Speaker 1: it was spiritual mockery. They had rejoiced when the place
• 1:00:35
  Speaker 1: where God's name Dwelt was defiled and destroyed. Their aha
• 1:00:40
  Speaker 1: was a cry of triumph over what they saw as
• 1:00:43
  Speaker 1: the defeat of Israel's God, not just Israel's army. The
• 1:00:47
  Speaker 1: punishment would fit the crime perfectly. In verse four, God declared, Therefore,
• 1:00:53
  Speaker 1: I am going to give you to the people of
• 1:00:55
  Speaker 1: the East as a possession. They will set up their
• 1:00:58
  Speaker 1: camps and pitch their tents among you. They will eat
• 1:01:01
  Speaker 1: your fruit and drink your milk. The very people the
• 1:01:04
  Speaker 1: Ammonites thought would protect them would instead consume everything they had.
• 1:01:09
  Speaker 1: Their capital city would become a pasture for animals. In
• 1:01:13
  Speaker 1: verse five, I will turn rubber into a pasture for camels,
• 1:01:17
  Speaker 1: and amon into a resting place for sheep. Then you
• 1:01:21
  Speaker 1: will know that I am the Lord. The city where
• 1:01:24
  Speaker 1: they had celebrated Israel's destruction would become grazing land for
• 1:01:29
  Speaker 1: wandering herds. Next came Moab, another descendant nation of Lot.
• 1:01:35
  Speaker 1: Their sin was different, but equally serious. In verse eight,
• 1:01:39
  Speaker 1: God revealed their offense. This is what the sovereign lord says,
• 1:01:44
  Speaker 1: because Moab and Sayer said, look, Judah has become like
• 1:01:49
  Speaker 1: all the other nations. Moab had denied the uniqueness of
• 1:01:53
  Speaker 1: God's relationship with his people, claiming Judah was no different
• 1:01:57
  Speaker 1: from any pagan nation. This was a direct attack on
• 1:02:01
  Speaker 1: God's character and covenant faithfulness. By saying Judah was just
• 1:02:06
  Speaker 1: like other nations, Moab was essentially claiming that the God
• 1:02:10
  Speaker 1: of Israel was powerless and no different from the false
• 1:02:14
  Speaker 1: gods of other peoples. The judgment against Moab would expose
• 1:02:18
  Speaker 1: the flank of their country. In verse nine, Therefore, I
• 1:02:21
  Speaker 1: will expose the flank of Moab, beginning at its frontier
• 1:02:25
  Speaker 1: towns beth Jeshamuth, Balmion, and Kiriatheim. The glory of that land.
• 1:02:30
  Speaker 1: Their strongest defensive positions would be stripped away, leaving them
• 1:02:35
  Speaker 1: vulnerable to invasion. Edom's judgment was perhaps the most personal
• 1:02:39
  Speaker 1: of all. These were the descendants of Esau, Jacob's twin brother,
• 1:02:45
  Speaker 1: making them the closest blood relatives Israel had among the nations,
• 1:02:49
  Speaker 1: but their behavior during Jerusalem's crisis had been absolutely brutal.
• 1:02:54
  Speaker 1: Their crime was revealed in verse twelve. This is what
• 1:02:58
  Speaker 1: the sovereign lord says, because Edom took revenge on Judah
• 1:03:02
  Speaker 1: and became very guilty by doing so. When Judah was
• 1:03:07
  Speaker 1: already suffering under Babylonian attack, Edom had taken the opportunity
• 1:03:12
  Speaker 1: to settle old scores and inflict additional damage on their
• 1:03:16
  Speaker 1: wounded relatives. This wasn't just opportunistic raiding. It was calculated
• 1:03:21
  Speaker 1: revenge that showed a deep hatred that had been festering
• 1:03:25
  Speaker 1: for generations. They had waited for their moment of weakness
• 1:03:29
  Speaker 1: and then struck with vicious cruelty. God's response would be
• 1:03:34
  Speaker 1: equally personal and devastating. In verse thirteen, he declared, Therefore,
• 1:03:40
  Speaker 1: this is what the Sovereign Lord says. I will stretch
• 1:03:43
  Speaker 1: out my hand against Edom and kill both man and beast.
• 1:03:47
  Speaker 1: I will lay it waste, and from Teman to Dedan
• 1:03:51
  Speaker 1: they will fall by the sword. The entire nation would
• 1:03:55
  Speaker 1: be devastated from north to south. But the most shocking
• 1:03:59
  Speaker 1: aspect of Edomm's punishment was who would carry it out.
• 1:04:02
  Speaker 1: Verse fourteen revealed, I will take vengeance on Edon by
• 1:04:06
  Speaker 1: the hand of my people Israel, and they will deal
• 1:04:09
  Speaker 1: with Edom in accordance with my anger and my wrath.
• 1:04:12
  Speaker 1: They will know my vengeance, declares the Sovereign Lord. Israel
• 1:04:16
  Speaker 1: themselves would eventually be God's instrument of revenge against their
• 1:04:21
  Speaker 1: treacherous relatives. The final neighbor to face judgment was the Philistines,
• 1:04:26
  Speaker 1: the ancient enemies who lived along the Mediterranean coast. Their
• 1:04:30
  Speaker 1: crime was described in verse fifteen. This is what the
• 1:04:35
  Speaker 1: Sovereign Lord says, because the Philistines acted in vengeance and
• 1:04:40
  Speaker 1: took revenge with malice in their hearts, and with ancient hostility,
• 1:04:45
  Speaker 1: sought to destroy Judah. Like Edom, they had used Judah's
• 1:04:50
  Speaker 1: weakness as an opportunity to settle ancient grudges. The phrase
• 1:04:55
  Speaker 1: ancient hostility pointed to centuries of conflict between these peoples.
• 1:05:01
  Speaker 1: From the days of Samson and David. The Philistines had
• 1:05:04
  Speaker 1: been persistent enemies of God's people. Now they thought they
• 1:05:08
  Speaker 1: saw their chance to finish what they had started long ago,
• 1:05:11
  Speaker 1: but their celebration would be short lived. In verse sixteen,
• 1:05:16
  Speaker 1: God pronounced their doom. Therefore, this is what the Sovereign
• 1:05:20
  Speaker 1: Lord says. I am about to stretch out my hand
• 1:05:24
  Speaker 1: against the Philistines, and I will wipe out the Karathites
• 1:05:27
  Speaker 1: and destroy those remaining along the coast. I the coastal
• 1:05:32
  Speaker 1: cities that had been centers of Philistine power for centuries
• 1:05:36
  Speaker 1: would be completely eliminated. Among all the nations that would
• 1:05:41
  Speaker 1: face God's judgment, None was more powerful or prestigious than Tire.
• 1:05:47
  Speaker 1: This wasn't just another city state. Tire was the crown
• 1:05:52
  Speaker 1: jewel of ancient commerce, a maritime empire that controlled trade
• 1:05:57
  Speaker 1: routes across the Mediterranean Sea and had grown fabulously wealthy
• 1:06:01
  Speaker 1: from its strategic position. The prophecy against Tire began with
• 1:06:06
  Speaker 1: the same attitude that had condemned the other nations. In
• 1:06:10
  Speaker 1: Ezekiel chapter twenty six, verse two, God revealed their response
• 1:06:15
  Speaker 1: to Jerusalem's fall, Son of Man, Because Tire has said
• 1:06:20
  Speaker 1: of Jerusalem, Aha, the gate to the nations is broken,
• 1:06:24
  Speaker 1: and its doors have swung open to me. Now that
• 1:06:27
  Speaker 1: she lies in ruins, I will prosper. And a Tire
• 1:06:31
  Speaker 1: saw Jerusalem's destruction as a business opportunity. Jerusalem had been
• 1:06:36
  Speaker 1: a major commercial center, controlling important trade routes between Africa, Asia,
• 1:06:42
  Speaker 1: and Europe. With Jerusalem out of the way, Tire expected
• 1:06:46
  Speaker 1: to capture all that lost business and become even richer.
• 1:06:50
  Speaker 1: They were celebrating the death of a competitor rather than
• 1:06:53
  Speaker 1: mourning the suffering of fellow human beings. This mercenary attitude
• 1:06:59
  Speaker 1: toward human tracks would bring divine judgment unlike anything the
• 1:07:03
  Speaker 1: ancient world had ever seen. In verse three, God declared, therefore,
• 1:07:11
  Speaker 1: this is what the sovereign Lord says. I am against you, Tire,
• 1:07:14
  Speaker 1: and I will bring many nations against you, like the
• 1:07:17
  Speaker 1: sea casting up its waves. The metaphor of waves was
• 1:07:21
  Speaker 1: particularly appropriate for Tire, since the city was built partly
• 1:07:25
  Speaker 1: on an island and partly on the mainland coast. Just
• 1:07:29
  Speaker 1: as relentless waves eventually wear down the strongest rock, wave
• 1:07:33
  Speaker 1: after wave of enemy armies would crash against Tire until
• 1:07:38
  Speaker 1: nothing remained, the first wave would be the most devastating.
• 1:07:42
  Speaker 1: In verse seven, God identified the primary attacker, for this
• 1:07:47
  Speaker 1: is what the sovereign Lord says. From the north, I
• 1:07:50
  Speaker 1: am going to bring against tire Nebuchadnezzar, King of Babylon,
• 1:07:54
  Speaker 1: king of kings, with horses and chariots, with horsemen and
• 1:07:58
  Speaker 1: a great army. The same Babylonian army that destroyed Jerusalem
• 1:08:02
  Speaker 1: would turn its attention to tire Nebucanz's siege methods were
• 1:08:07
  Speaker 1: described in terrifying detail in verse eight, he will ravage
• 1:08:12
  Speaker 1: your settlements on the mainland with the sword. He will
• 1:08:15
  Speaker 1: set up siege works against you, build a ramp up
• 1:08:18
  Speaker 1: to your walls, and raise his shields against you. The
• 1:08:21
  Speaker 1: mainland portion of Tire would fall first, providing a base
• 1:08:25
  Speaker 1: for attacking the island fortress. The assault would be overwhelming
• 1:08:29
  Speaker 1: in its scope and violence. Verse nine continued, he will
• 1:08:35
  Speaker 1: direct the blows of his battering rams against your walls
• 1:08:39
  Speaker 1: and demolish your towers with his weapons. The famous walls
• 1:08:43
  Speaker 1: of Tire, which had protected the city for centuries, would
• 1:08:47
  Speaker 1: crumble under the relentless Babylonian attack. The aftermath would be
• 1:08:52
  Speaker 1: even more devastating than the battle itself. In verse ten,
• 1:08:56
  Speaker 1: God described the occupation. His horse will be so many
• 1:09:01
  Speaker 1: that they will cover you with dust. Your walls will
• 1:09:04
  Speaker 1: tremble at the noise of the war horses, wagons, and
• 1:09:07
  Speaker 1: chariots when he enters your gates, as men enter a
• 1:09:11
  Speaker 1: city whose walls have been broken through. The complete destruction
• 1:09:17
  Speaker 1: was described in verse twelve. They will plunder your wealth
• 1:09:22
  Speaker 1: and loot your merchandise. They will break down your walls
• 1:09:26
  Speaker 1: and demolish your fine houses, and throw your stones, timber,
• 1:09:30
  Speaker 1: and rubble into the sea. Everything that had made Tire grate,
• 1:09:34
  Speaker 1: its buildings, its wealth, its very foundations would be cast
• 1:09:38
  Speaker 1: into the waters. The final image was one of absolute desolation.
• 1:09:44
  Speaker 1: In Verse fourteen, God declared, I will make you a
• 1:09:48
  Speaker 1: bare rock, and you will become a place to spread
• 1:09:51
  Speaker 1: fish nets. You will never be rebuilt, for I the
• 1:09:55
  Speaker 1: Lord have spoken, declares the Sovereign Lord. The mighty commercial
• 1:09:59
  Speaker 1: emp would be reduced to a bare rock where fishermen
• 1:10:02
  Speaker 1: dried their nets, But tires fall would have implications far
• 1:10:06
  Speaker 1: beyond the city itself. The economic shock waves would be
• 1:10:10
  Speaker 1: felt throughout the ancient world. In verse fifteen, God revealed
• 1:10:14
  Speaker 1: the broader impact. This is what the Sovereign Lord says
• 1:10:18
  Speaker 1: to Tire. Will not the coastlands tremble at the sound
• 1:10:22
  Speaker 1: of your fall, when the wounded grown and the slaughter
• 1:10:25
  Speaker 1: takes place in you. The smaller coastal cities that depended
• 1:10:30
  Speaker 1: on Tire's trade networks would be terrified, realizing that if
• 1:10:34
  Speaker 1: mighty Tire could fall, no city was safe. Their economic
• 1:10:39
  Speaker 1: lifeline was being cut, and they would have to find
• 1:10:42
  Speaker 1: new ways to survive in a world without Tyrian commerce.
• 1:10:47
  Speaker 1: The princes of the sea the rulers of other maritime
• 1:10:50
  Speaker 1: cities would perform elaborate morning rituals. Verse sixteen described their response.
• 1:10:58
  Speaker 1: Then all the princes of the coastlands will step down
• 1:11:00
  Speaker 1: from their thrones and lay aside their robes and take
• 1:11:04
  Speaker 1: off their embroidered garments. Clothed with terror, they will sit
• 1:11:08
  Speaker 1: on the ground, trembling every moment, appalled at you. After
• 1:11:12
  Speaker 1: prophesying the political and economic destruction of Tire, God commanded
• 1:11:16
  Speaker 1: Ezekiel to compose a funeral dirge for the King of Tire.
• 1:11:20
  Speaker 1: But this wasn't just about an earthly ruler. This lament
• 1:11:24
  Speaker 1: would reveal spiritual realities that went far beyond human politics
• 1:11:29
  Speaker 1: and reach into the very origins of evil itself. The
• 1:11:32
  Speaker 1: lament began with what seemed like excessive praise for a
• 1:11:36
  Speaker 1: human king. In Ezekiel Chapter twenty eight, verse twelve, God
• 1:11:40
  Speaker 1: commanded son of Man, take up a lament concerning the
• 1:11:44
  Speaker 1: King of Tire, and say to him, this is what
• 1:11:46
  Speaker 1: the sovereign Lord says. You were the seal of perfection,
• 1:11:51
  Speaker 1: full of wisdom and perfect in beauty. Oh, no human
• 1:11:56
  Speaker 1: ruler had ever been described in such absolute terms that
• 1:12:00
  Speaker 1: the description continued with even more extraordinary language in verse thirteen.
• 1:12:05
  Speaker 1: You were in Eden, the garden of God. Every precious
• 1:12:09
  Speaker 1: stone adorned you, Carnelian, chrysolite and emerald, tapas Onyx, and
• 1:12:15
  Speaker 1: Jasper lapis Lazuli, turquoise and beryl. Your settings and mountings
• 1:12:20
  Speaker 1: were made of gold. On the day you were created,
• 1:12:23
  Speaker 1: they were prepared. This being had been present in the
• 1:12:26
  Speaker 1: original garden of Eden, adorned with precious stones, and created
• 1:12:30
  Speaker 1: by God himself. The revelation became even more astounding in
• 1:12:36
  Speaker 1: verse fourteen. You were anointed as a guardian Cherub, For
• 1:12:40
  Speaker 1: so I ordained you. You were on the holy mount
• 1:12:43
  Speaker 1: of God. You walked among the fiery stones. This wasn't
• 1:12:47
  Speaker 1: describing any human king. This was describing a powerful angelic
• 1:12:51
  Speaker 1: being who had held one of the highest positions in
• 1:12:54
  Speaker 1: God's heavenly court. This guardian Cherub had originally been perfect
• 1:12:59
  Speaker 1: in every where. Verse fifteen confirmed you were blameless in
• 1:13:03
  Speaker 1: your ways from the day you were created till wickedness
• 1:13:07
  Speaker 1: was found in you. There had been a time when
• 1:13:09
  Speaker 1: this being was completely without sin fulfilling his role as
• 1:13:13
  Speaker 1: God's appointed guardian with perfect obedience and righteousness. But something
• 1:13:18
  Speaker 1: had gone terribly wrong. The perfection had been corrupted from within,
• 1:13:23
  Speaker 1: and the change was connected to the same thing that
• 1:13:26
  Speaker 1: had corrupted tire commercial success and pride. Verse sixteen revealed
• 1:13:32
  Speaker 1: the process. Through your widespread trade, you were filled with violence,
• 1:13:38
  Speaker 1: and you sinned. So I drove you in disgrace from
• 1:13:41
  Speaker 1: the mount of God, and I expelled you Guardian Cherub
• 1:13:45
  Speaker 1: from among the fiery stones. The root of the corruption
• 1:13:49
  Speaker 1: was identified in verse seventeen. Your heart became proud on
• 1:13:54
  Speaker 1: account of your beauty, and you corrupted your wisdom because
• 1:13:57
  Speaker 1: of your splendor. So I threw you to the earth.
• 1:14:00
  Speaker 1: I made a spectacle of you before kings. Pride in
• 1:14:05
  Speaker 1: his own beauty and wisdom had transformed this perfect being
• 1:14:09
  Speaker 1: into a rebel against his creator. The judgment that followed
• 1:14:13
  Speaker 1: was total and irreversible. In verse eighteen, God declared, by
• 1:14:18
  Speaker 1: your many sins and dishonest trade, you have desecrated your sanctuaries.
• 1:14:24
  Speaker 1: So I made a fire come out from you, and
• 1:14:26
  Speaker 1: it consumed you, and I reduced you to ashes on
• 1:14:29
  Speaker 1: the ground in the sight of all who were watching.
• 1:14:32
  Speaker 1: The fire of judgment would come from within, consuming everything
• 1:14:36
  Speaker 1: this being had been and accomplished. The final verdict was
• 1:14:40
  Speaker 1: absolute in verse nineteen. All the nations who knew you
• 1:14:44
  Speaker 1: are appalled at you. You have come to a horrible
• 1:14:47
  Speaker 1: end and will be no more. This powerful being who
• 1:14:50
  Speaker 1: had once walked in God's presence would be completely destroyed,
• 1:14:55
  Speaker 1: becoming a source of horror and warning to all who
• 1:14:57
  Speaker 1: witnessed his fate. This the meant revealed that the human
• 1:15:02
  Speaker 1: king of Tire was being used as an earthly representation
• 1:15:06
  Speaker 1: of a much greater spiritual reality. The pride, corruption, and
• 1:15:10
  Speaker 1: fall of the earthly king paralleled the ancient rebellion of
• 1:15:15
  Speaker 1: this guardian Cherub, who had fallen from heaven through pride
• 1:15:19
  Speaker 1: and become an enemy of God. After the elaborate prophecies
• 1:15:23
  Speaker 1: against Tire and its king, God's attention turned to Sidon,
• 1:15:28
  Speaker 1: Tire's northern neighbor and partner in maritime commerce. But the
• 1:15:32
  Speaker 1: prophecy against Sidon was shorter and served as a bridge
• 1:15:35
  Speaker 1: to something much more hopeful, the promise of Israel's eventual restoration.
• 1:15:42
  Speaker 1: In Ezekiel chapter twenty eight, verse twenty one, God commanded,
• 1:15:47
  Speaker 1: son of Man, set your face against Sidon, prophesy against her.
• 1:15:55
  Speaker 1: Sidon was an ancient Phoenician city that had been a
• 1:15:58
  Speaker 1: center of trade and page worship for over a thousand years.
• 1:16:03
  Speaker 1: Like Tire, it had profited from relationships with various nations
• 1:16:08
  Speaker 1: while maintaining its independence through commercial power. The judgment against
• 1:16:13
  Speaker 1: Sidon was swift and direct. In verse twenty two. God declared,
• 1:16:17
  Speaker 1: this is what the sovereign Lord says. I am against you,
• 1:16:21
  Speaker 1: sideon and among you, I will display my glory. You
• 1:16:24
  Speaker 1: will know that I am the Lord. When I inflict
• 1:16:27
  Speaker 1: punishment on you, and within you am proved to be holy.
• 1:16:30
  Speaker 1: Unlike the detailed description of Tire's fall, Sidon's judgment was
• 1:16:36
  Speaker 1: presented as a demonstration of God's holiness and power. The
• 1:16:41
  Speaker 1: method of judgment was described in verse twenty three. I
• 1:16:45
  Speaker 1: will send a plague upon you and make blood flow
• 1:16:48
  Speaker 1: in your streets. The slain will fall within you, with
• 1:16:52
  Speaker 1: the sword against you on every side. Then you will
• 1:16:55
  Speaker 1: know that I am the Lord. Disease and warfare would
• 1:16:59
  Speaker 1: combine to devastate the city, proving that no amount of
• 1:17:03
  Speaker 1: commercial success could provide protection against divine judgment. But immediately
• 1:17:09
  Speaker 1: after pronouncing judgment on Sidon, God shifted to a message
• 1:17:13
  Speaker 1: of hope for Israel. This wasn't coincidental. It was a
• 1:17:17
  Speaker 1: deliberate contrast between the fate of those who opposed God's
• 1:17:21
  Speaker 1: people and the future that awaited God's chosen nation despite
• 1:17:26
  Speaker 1: their current suffering. In verse twenty four, God addressed Israel's situation.
• 1:17:32
  Speaker 1: No longer will the people of Israel have malicious neighbors
• 1:17:36
  Speaker 1: who are painful briars and sharp thorns, then they will
• 1:17:40
  Speaker 1: know that I am the Sovereign Lord. All the neighboring
• 1:17:43
  Speaker 1: nations that had tormented Israel throughout their history would be
• 1:17:47
  Speaker 1: removed as sources of temptation and oppression. The promise of
• 1:17:53
  Speaker 1: restoration was comprehensive and wonderful. Verse twenty five declared, this
• 1:17:59
  Speaker 1: is what the Sovereign Lord says. When I gather the
• 1:18:02
  Speaker 1: people of Israel from the nations where they have been scattered,
• 1:18:06
  Speaker 1: I will be proved wholly through them in the sight
• 1:18:09
  Speaker 1: of the nations. Then they will live in their own land,
• 1:18:12
  Speaker 1: which I gave to my servant Jacob. This gathering wouldn't
• 1:18:15
  Speaker 1: just be a return to geography. It would be a
• 1:18:18
  Speaker 1: return to their covenant relationship with God. They would once
• 1:18:22
  Speaker 1: again demonstrate God's holiness to the watching world, not through
• 1:18:26
  Speaker 1: their rebellion and punishment, as they had been doing, but
• 1:18:29
  Speaker 1: through their restoration and blessing. The restoration would include both
• 1:18:34
  Speaker 1: security and prosperity. In verse twenty six, God promised, they
• 1:18:39
  Speaker 1: will live there in safety, and will build houses and
• 1:18:42
  Speaker 1: plant vineyards. They will live in safety. When I inflict
• 1:18:45
  Speaker 1: punishment on all their neighbors who malign them. Then they
• 1:18:49
  Speaker 1: will know that I am the Lord, their God. The
• 1:18:52
  Speaker 1: safety would come not from military might or political alliances,
• 1:18:56
  Speaker 1: but from God's protection after he dealt with all their enemies.
• 1:19:01
  Speaker 1: This promise served as a crucial reminder that God's judgments
• 1:19:05
  Speaker 1: against the nations weren't motivated by favoritism or ethnic preference.
• 1:19:10
  Speaker 1: They were the result of these nations treatment of God's
• 1:19:13
  Speaker 1: people and their rejection of divine justice. When God restored Israel,
• 1:19:19
  Speaker 1: it would be as a demonstration of his faithfulness to
• 1:19:22
  Speaker 1: his covenant promises, not as a reward for Israel's perfect behavior.
• 1:19:29
  Speaker 1: Of all the nations that would face God's judgment, none
• 1:19:33
  Speaker 1: was more significant than Egypt. This wasn't just another neighboring country.
• 1:19:38
  Speaker 1: Egypt was a world's superpower, the ancient center of civilization,
• 1:19:43
  Speaker 1: and the nation that had enslaved God's people for four
• 1:19:47
  Speaker 1: hundred years before the Exodus. The prophecies against Egypt would
• 1:19:51
  Speaker 1: span multiple chapters and reveal God's sovereignty over even the
• 1:19:56
  Speaker 1: mightiest earthly powers. The word against Egypt came with with
• 1:20:00
  Speaker 1: specific dating in Ezekiel chapter twenty nine, verse one. In
• 1:20:04
  Speaker 1: the tenth year. In the tenth month, on the twelfth day,
• 1:20:07
  Speaker 1: the word of the Lord came to me. This precision
• 1:20:11
  Speaker 1: showed that God's timing was exact and his knowledge of
• 1:20:14
  Speaker 1: international events was perfect. God commanded Ezekiel to deliver this message.
• 1:20:20
  Speaker 1: In verse two, Son of Man, set your face against Pharaoh,
• 1:20:25
  Speaker 1: King of Egypt, and prophesy against him and against all Egypt.
• 1:20:31
  Speaker 1: This wasn't just about the current ruler. It was about
• 1:20:33
  Speaker 1: the entire Egyptian system of power that had dominated the
• 1:20:37
  Speaker 1: ancient world for millennia. Egypt's primary sin was arrogance and
• 1:20:43
  Speaker 1: self deification. In verse three, God revealed Pharaoh's attitude. Speak
• 1:20:48
  Speaker 1: to him and say, this is what the Sovereign Lord says.
• 1:20:51
  Speaker 1: I am against you, Pharaoh, King of Egypt, you great
• 1:20:55
  Speaker 1: monster lying among your streams, you say the Nile belongs
• 1:20:59
  Speaker 1: to me. I made it for myself. Pharaoh claimed ownership
• 1:21:04
  Speaker 1: and creation of the very river that gave Egypt life.
• 1:21:07
  Speaker 1: This wasn't just political pride, it was religious blasphemy. By
• 1:21:12
  Speaker 1: claiming to have made the Nile, Pharaoh was asserting divine
• 1:21:16
  Speaker 1: power and denying God's role as creator. The Nile was
• 1:21:20
  Speaker 1: Egypt's lifeline, and Pharaoh was claiming credit for the miraculous
• 1:21:24
  Speaker 1: annual flood that made Egyptian civilization possible. The punishment would
• 1:21:29
  Speaker 1: be both humiliating and devastating. In verse four, God declared,
• 1:21:34
  Speaker 1: but I will put hooks in your jaws and make
• 1:21:37
  Speaker 1: the fish of your streams stick to your scales. I
• 1:21:41
  Speaker 1: will pull you out from among your streams, with all
• 1:21:44
  Speaker 1: the fish sticking to your scales. The great monster would
• 1:21:49
  Speaker 1: be dragged out of his element like a caught fish,
• 1:21:52
  Speaker 1: helpless and gasping. The imagery continued in verse five, I
• 1:21:56
  Speaker 1: will leave you in the desert. You and all the
• 1:21:59
  Speaker 1: fish of your streams. You will fall on the open
• 1:22:02
  Speaker 1: ground and not be gathered or picked up. I will
• 1:22:05
  Speaker 1: give you as food to the beasts of the earth
• 1:22:08
  Speaker 1: and the birds of the sky. This represented complete defeat
• 1:22:12
  Speaker 1: and abandonment, with no proper burial or mourning. But God's
• 1:22:17
  Speaker 1: case against Egypt went beyond just Pharaoh's arrogance. There was
• 1:22:21
  Speaker 1: a specific betrayal that had sealed their doom. In verse six,
• 1:22:26
  Speaker 1: God explained, then all who live in Egypt will know
• 1:22:29
  Speaker 1: that I am the Lord. You have been a staff
• 1:22:32
  Speaker 1: of reed for the people of Israel. Egypt had failed
• 1:22:36
  Speaker 1: as an ally when Israel needed support most. The metaphor
• 1:22:41
  Speaker 1: of the reed staff was devastating. In verse seven. When
• 1:22:45
  Speaker 1: they grasped you with their hands, you splintered, and you
• 1:22:48
  Speaker 1: tore open their shoulders. When they leaned on you, you broke,
• 1:22:52
  Speaker 1: and their backs were wrenched. Instead of providing the military
• 1:22:56
  Speaker 1: support they had promised, Egypt had collapsed under pressure and
• 1:23:00
  Speaker 1: caused additional injury to those who trusted them. This had
• 1:23:04
  Speaker 1: happened repeatedly throughout Israel's history. Whenever Israel faced a crisis
• 1:23:09
  Speaker 1: and turned to Egypt for help instead of trusting God,
• 1:23:13
  Speaker 1: Egypt had proven unreliable and had often made the situation worse.
• 1:23:18
  Speaker 1: They had been a false hope that led to disappointment
• 1:23:21
  Speaker 1: and disaster. The judgment would be comprehensive and long lasting.
• 1:23:27
  Speaker 1: In verse eight, God declared, Therefore, this is what the
• 1:23:30
  Speaker 1: sovereign Lord says. I will bring a sword against you
• 1:23:33
  Speaker 1: and kill both man and beast. This wouldn't just be
• 1:23:36
  Speaker 1: a political defeat. It would be a demographic catastrophe that
• 1:23:41
  Speaker 1: would reduce Egypt's population drastically. The desolation would last for decades.
• 1:23:48
  Speaker 1: Verse ten specified the duration. Therefore, I am against you
• 1:23:54
  Speaker 1: and against your streams, and I will make the land
• 1:23:58
  Speaker 1: of Egypt a ruin and a desolate waste. From Migdol
• 1:24:01
  Speaker 1: to Asswan, as far as the border of Kush. From
• 1:24:06
  Speaker 1: the Mediterranean coast to the southern border, the entire country
• 1:24:10
  Speaker 1: would become uninhabitable. The most shocking aspect was the complete
• 1:24:16
  Speaker 1: depopulation described in verse eleven. The foot of neither man
• 1:24:20
  Speaker 1: nor beast will pass through it. No one will live
• 1:24:23
  Speaker 1: there for forty years. For an entire generation, Egypt would
• 1:24:28
  Speaker 1: be as empty as a desert, with no human or
• 1:24:31
  Speaker 1: animal life surviving in what had been one of the
• 1:24:33
  Speaker 1: most densely populated regions on Earth. But like the other judgments,
• 1:24:38
  Speaker 1: this one had a redemptive purpose. After forty years of desolation,
• 1:24:43
  Speaker 1: God would restore Egypt, though not to its former glory.
• 1:24:47
  Speaker 1: Verse thirteen promised. Yet this is what the sovereign Lord says.
• 1:24:53
  Speaker 1: At the end of forty years, I will gather the
• 1:24:55
  Speaker 1: Egyptians from the nations where they were scattered. Even God's
• 1:24:59
  Speaker 1: enemies would eventually experience mercy and restoration. Two years after
• 1:25:05
  Speaker 1: the first prophecy against Egypt, God gave Ezekiel another vision
• 1:25:09
  Speaker 1: that portrayed Pharaoh in an even more dramatic and terrifying way.
• 1:25:13
  Speaker 1: This time, the Egyptian ruler wasn't just a reed or
• 1:25:16
  Speaker 1: a monster. He was depicted as a massive crocodile that
• 1:25:21
  Speaker 1: terrorized the waters but would ultimately be trapped and destroyed.
• 1:25:26
  Speaker 1: The second prophecy came with its own date in Ezekiel,
• 1:25:29
  Speaker 1: chapter thirty two, verse one, in the twelfth year, in
• 1:25:33
  Speaker 1: the twelfth month, on the first day, the word of
• 1:25:36
  Speaker 1: the Lord came to me. This was near the end
• 1:25:39
  Speaker 1: of Ezekiel's prophetic ministry, showing that God's attention to Egypt's
• 1:25:44
  Speaker 1: fate continued throughout the entire period of Jerusalem's crisis. The
• 1:25:49
  Speaker 1: new metaphor was introduced in verse two. Son of Man
• 1:25:54
  Speaker 1: take up a lament concerning Pharaoh, king of Egypt, and
• 1:25:58
  Speaker 1: say to him, you are like a lion among the nations.
• 1:26:02
  Speaker 1: You are like a monster in the seas, thrashing about
• 1:26:05
  Speaker 1: in your streams, churning the water with your feet, and
• 1:26:09
  Speaker 1: muddying the streams. Pharaoh saw himself as a noble lion,
• 1:26:14
  Speaker 1: but God saw him as a destructive sea monster. The
• 1:26:19
  Speaker 1: crocodile imagery was particularly appropriate for Egypt, since the Nile
• 1:26:24
  Speaker 1: was famous for its dangerous crocodiles that could kill unwary
• 1:26:29
  Speaker 1: travelers or animals that came to drink. Pharaoh was like
• 1:26:32
  Speaker 1: the largest and most dangerous of these predators, dominating his
• 1:26:37
  Speaker 1: territory through fear and violence. But this great predator would
• 1:26:41
  Speaker 1: face a hunter far more powerful than himself. In verse three,
• 1:26:46
  Speaker 1: God declared, this is what the sovereign lord says with
• 1:26:51
  Speaker 1: a great throng of people. I will cast my net
• 1:26:53
  Speaker 1: over you, and they will haul you up in my net.
• 1:26:56
  Speaker 1: The image was of fishermen working together to catch a
• 1:26:59
  Speaker 1: creature too large for any individual to handle. The capture
• 1:27:02
  Speaker 1: would be both public and humiliating. Verse four continued, I
• 1:27:06
  Speaker 1: will throw you on the land and hurl you on
• 1:27:09
  Speaker 1: the open field. I will let all the birds of
• 1:27:11
  Speaker 1: the sky settle on you, and all the animals of
• 1:27:14
  Speaker 1: the wild gorge themselves on you. The mighty river predator
• 1:27:18
  Speaker 1: would become carrion for scavengers. The scale of destruction would
• 1:27:23
  Speaker 1: be unprecedented. In verse five, God revealed, I will spread
• 1:27:27
  Speaker 1: your flesh on the mountains and fill the valleys with
• 1:27:29
  Speaker 1: your remains. This hyperbolic language emphasized that Pharaoh's downfall would
• 1:27:35
  Speaker 1: affect the entire landscape of Egypt and surrounding regions. The
• 1:27:41
  Speaker 1: blood imagery became even more intense. In verse six, I
• 1:27:45
  Speaker 1: will drench the land with your flowing blood, all the
• 1:27:48
  Speaker 1: way to the mountains, and the ravines will be filled
• 1:27:52
  Speaker 1: with your flesh. This represented not just Pharaoh's death, but
• 1:27:56
  Speaker 1: the deaths of all his armies and supporters in a
• 1:27:59
  Speaker 1: massive military catastrophe. Even the heavens would be affected by
• 1:28:03
  Speaker 1: this earthly judgment. Verse seven declared, when I snuff you out,
• 1:28:08
  Speaker 1: I will cover the heavens and darken their stars. I
• 1:28:12
  Speaker 1: will cover the sun with a cloud, and the moon
• 1:28:15
  Speaker 1: will not give its light. This cosmic imagery showed that
• 1:28:19
  Speaker 1: Pharaoh's fall would be an event of universal significance. The
• 1:28:23
  Speaker 1: terror would spread far beyond Egypt's borders. In verse nine,
• 1:28:29
  Speaker 1: God revealed, I will trouble the hearts of many peoples
• 1:28:33
  Speaker 1: when I bring about your destruction among the nations, among
• 1:28:37
  Speaker 1: lands you have not known. Even distant countries that had
• 1:28:40
  Speaker 1: never dealt directly with Egypt would be shaken by news
• 1:28:44
  Speaker 1: of such a powerful empire's collapse. Kings everywhere would tremble
• 1:28:49
  Speaker 1: at the implications. Verse ten described their reaction. I will
• 1:28:55
  Speaker 1: cause many peoples to be appalled at you and their
• 1:28:59
  Speaker 1: kings will show with horror because of you. When I
• 1:29:02
  Speaker 1: brandish my sword before them on the day of your downfall,
• 1:29:06
  Speaker 1: each of them will tremble every moment for his life.
• 1:29:09
  Speaker 1: If Egypt could fall, no nation was safe from divine judgment.
• 1:29:14
  Speaker 1: The specific weapon of destruction would be identified in verse eleven.
• 1:29:19
  Speaker 1: For this is what the Sovereign Lord says. The sword
• 1:29:23
  Speaker 1: of the King of Babylon will come against you. Nebucad Neza,
• 1:29:28
  Speaker 1: who had already destroyed Jerusalem and Tire, would also be
• 1:29:31
  Speaker 1: the instrument of Egypt's humiliation. The final prophecy against Egypt
• 1:29:36
  Speaker 1: was perhaps the most haunting of all. It depicted the
• 1:29:40
  Speaker 1: proud empire descending into the realm of the dead, where
• 1:29:44
  Speaker 1: it would join other fallen nations in the darkness below
• 1:29:48
  Speaker 1: the earth. This wasn't just about political defeat. It was
• 1:29:52
  Speaker 1: about eternal consequences and the fate of all earthly powers
• 1:29:57
  Speaker 1: that defy God. This ultimate prophet he came two weeks
• 1:30:01
  Speaker 1: after the previous one, as recorded in Ezekiel, chapter thirty two,
• 1:30:05
  Speaker 1: verse seventeen, in the twelfth year, on the fifteenth day
• 1:30:09
  Speaker 1: of the month, the word of the Lord came to me.
• 1:30:12
  Speaker 1: The rapid succession of These prophecies showed the urgency and
• 1:30:16
  Speaker 1: intensity of God's judgment against Egypt. God commanded Ezekiel to
• 1:30:22
  Speaker 1: perform a funeral ritual. In verse eighteen, Son of Man
• 1:30:27
  Speaker 1: wail for the hordes of Egypt and consigned to the
• 1:30:30
  Speaker 1: earth below both her and the daughters of the mighty nations,
• 1:30:34
  Speaker 1: along with those who go down to the pit. This
• 1:30:37
  Speaker 1: was a burial ceremony for a nation that wasn't dead,
• 1:30:40
  Speaker 1: yet prophetically sealing their doom. The descent to Shiol was
• 1:30:45
  Speaker 1: described in verse nineteen, Do you surpass others in beauty?
• 1:30:50
  Speaker 1: Go down and be laid among the uncircumcised. Egypt's pride
• 1:30:54
  Speaker 1: in its beauty and civilization would count for nothing in
• 1:30:57
  Speaker 1: the realm of death, where all earthly dea distinctions disappeared.
• 1:31:02
  Speaker 1: In the underworld, Egypt would encounter other fallen powers. Verse
• 1:31:06
  Speaker 1: twenty two revealed the first group, Assyria is there with
• 1:31:11
  Speaker 1: her whole army. She is surrounded by the graves of
• 1:31:14
  Speaker 1: all her slain, all who have fallen by the sword.
• 1:31:17
  Speaker 1: The mighty Assyrian Empire, which had once terrorized the ancient world,
• 1:31:22
  Speaker 1: was already waiting in the darkness. Each fallen nation was
• 1:31:26
  Speaker 1: described with the same refrain about their former power and
• 1:31:30
  Speaker 1: present humiliation. Verse twenty four introduced another Ilam is there
• 1:31:36
  Speaker 1: with all her hordes around her grave. All of them
• 1:31:38
  Speaker 1: are slain, fallen by the sword. All who had spread
• 1:31:42
  Speaker 1: terror in the land of the living went down, uncircumcised,
• 1:31:46
  Speaker 1: to the earth below. The pattern continued with more nations.
• 1:31:50
  Speaker 1: In verse twenty six, Meshek and Tubal are there with
• 1:31:54
  Speaker 1: all their hordes around their graves. All of them are uncircumcised,
• 1:31:59
  Speaker 1: killed by the sword. Because they spread their terror in
• 1:32:02
  Speaker 1: the land of the living. Each empire that had once
• 1:32:06
  Speaker 1: inspired fear was now itself terrified and defeated. Even the
• 1:32:11
  Speaker 1: ancient warriors of old were present. Verse twenty seven described them,
• 1:32:15
  Speaker 1: but they do not lie with the fallen warriors of old,
• 1:32:19
  Speaker 1: who went down to the realm of the dead with
• 1:32:21
  Speaker 1: their weapons of war, their swords placed under their heads
• 1:32:25
  Speaker 1: and their shields resting on their bones. Though these warriors
• 1:32:29
  Speaker 1: also had terrorized the land of the living, there were
• 1:32:32
  Speaker 1: different levels. Even in the realm of death. The prophecy
• 1:32:36
  Speaker 1: became personal for Egypt's allies. In verse twenty nine, Edom
• 1:32:41
  Speaker 1: is there, her kings and all her princes. Despite their power,
• 1:32:46
  Speaker 1: they are laid with those killed by the sword. They
• 1:32:49
  Speaker 1: lie with the uncircumcised, with those who go down to
• 1:32:53
  Speaker 1: the pit. Egypt would be joined by nations that had
• 1:32:57
  Speaker 1: trusted in their alliance with her. The final group mentioned
• 1:33:01
  Speaker 1: was particularly relevant in verse thirty All the princes of
• 1:33:05
  Speaker 1: the North and all the Sidonians are there. They went
• 1:33:09
  Speaker 1: down with the slain in disgrace, despite the terror caused
• 1:33:12
  Speaker 1: by their power. They lie uncircumcised with those killed by
• 1:33:16
  Speaker 1: the sword, and bear their shame with those who go
• 1:33:19
  Speaker 1: down to the pit. Even Egypt's commercial partners would share
• 1:33:23
  Speaker 1: her fate. When Pharaoh arrived in this realm of the dead,
• 1:33:28
  Speaker 1: he would find a strange comfort in discovering he wasn't alone.
• 1:33:32
  Speaker 1: Verse thirty one revealed his reaction. Pharaoh, he and all
• 1:33:37
  Speaker 1: his army will see them, and he will be consoled
• 1:33:40
  Speaker 1: for all his hordes that were killed by the sword,
• 1:33:43
  Speaker 1: declares the sovereign Lord. His consolation would come from realizing
• 1:33:47
  Speaker 1: that all earthly powers eventually faced the same end. The
• 1:33:51
  Speaker 1: final verdict sealed Egypt's doom in verse thirty two. Although
• 1:33:56
  Speaker 1: I had him spread terror in the land of the living,
• 1:33:59
  Speaker 1: Pharaoh and all his hordes will be laid among the uncircumcised,
• 1:34:04
  Speaker 1: with those killed by the sword, declares the sovereign Lord.
• 1:34:08
  Speaker 1: The empire that had terrorized others would itself become a
• 1:34:12
  Speaker 1: source of terror through its spectacular fall. The vision of
• 1:34:17
  Speaker 1: Sheiole that concluded the prophecies against Egypt wasn't just about
• 1:34:21
  Speaker 1: one nation's fate. It was a comprehensive picture of the
• 1:34:26
  Speaker 1: ultimate destiny of all earthly powers that set themselves against God.
• 1:34:32
  Speaker 1: This underground realm was portrayed as a vast cemetery where
• 1:34:36
  Speaker 1: the proud empires of history lay in eternal defeat and shame.
• 1:34:42
  Speaker 1: The description of this realm revealed a hierarchy even in death.
• 1:34:47
  Speaker 1: Some nations were buried with honor, maintaining some dignity even
• 1:34:51
  Speaker 1: in defeat, while others were consigned to the deepest shame
• 1:34:55
  Speaker 1: and disgrace. The uncircumcised were separated from those who had
• 1:35:00
  Speaker 1: maintained some covenant relationship with God, showing that spiritual condition
• 1:35:05
  Speaker 1: affected even the after life. The repeated phrase they spread
• 1:35:10
  Speaker 1: terror in the land of the living emphasized that these
• 1:35:14
  Speaker 1: nations had all been characterized by their use of fear
• 1:35:17
  Speaker 1: and violence to maintain power. They had built their empires
• 1:35:21
  Speaker 1: through intimidation, and military might, making others tremble before their
• 1:35:26
  Speaker 1: armies and political influence. But in death the tables were
• 1:35:30
  Speaker 1: completely turned. Those who had caused terror were now themselves terrorized.
• 1:35:36
  Speaker 1: Those who had made others tremble were now trembling. The
• 1:35:40
  Speaker 1: very power they had used to dominate others had become
• 1:35:43
  Speaker 1: the source of their eternal humiliation. The image of weapons
• 1:35:48
  Speaker 1: buried with some warriors but not others, suggested that there
• 1:35:52
  Speaker 1: were different types of military honor. Some had fought with
• 1:35:55
  Speaker 1: a code of conduct that earned them a measure of
• 1:35:58
  Speaker 1: respect even from their enemies, while others had been so
• 1:36:01
  Speaker 1: brutal and dishonorable that they deserved no recognition even in death.
• 1:36:06
  Speaker 1: The presence of kings, princes, and entire armies in this
• 1:36:11
  Speaker 1: realm showed that no level of earthly authority provided protection
• 1:36:16
  Speaker 1: from divine judgment. Royal blood, political alliances, military might, and
• 1:36:21
  Speaker 1: economic power all proved useless when faced with the consequences
• 1:36:25
  Speaker 1: of defying the creator of the universe. The mention of
• 1:36:29
  Speaker 1: specific nations Assyria, elam Meshek, tubal Edom, and Sidon created
• 1:36:37
  Speaker 1: a comprehensive survey of the ancient world's power centers. Each
• 1:36:41
  Speaker 1: had dominated their region for a time inspiring fear and
• 1:36:45
  Speaker 1: commanding respect, but all had ultimately fallen to the same
• 1:36:49
  Speaker 1: fate that awaited Egypt. This vision served as both warning
• 1:36:53
  Speaker 1: and comfort. It was a warning to any nation or
• 1:36:57
  Speaker 1: ruler who thought they could defy God with without consequences,
• 1:37:01
  Speaker 1: showing that even the mightiest earthly powers were temporary and vulnerable.
• 1:37:06
  Speaker 1: But it was also comfort to God's people, showing that
• 1:37:10
  Speaker 1: their oppressors would eventually face justice and that no enemy
• 1:37:14
  Speaker 1: of God's people would escape accountability forever. The cosmic scope
• 1:37:20
  Speaker 1: of this judgment revealed that history itself was moving toward
• 1:37:24
  Speaker 1: a divine conclusion, where all accounts would be settled and
• 1:37:28
  Speaker 1: all wrongs would be made right. The nations that had
• 1:37:31
  Speaker 1: seemed so permanent and powerful were actually just temporary actors
• 1:37:36
  Speaker 1: on a stage controlled by eternal purposes beyond their understanding.
• 1:37:42
  Speaker 1: After all the devastating prophecies of judgment against Jerusalem and
• 1:37:46
  Speaker 1: the surrounding nations, God was ready to show Ezekiel something
• 1:37:50
  Speaker 1: that would change everything. This wasn't going to be another
• 1:37:54
  Speaker 1: vision of destruction. This was going to be the most
• 1:37:57
  Speaker 1: spectacular demonstration of resurrection power the world had ever seen.
• 1:38:03
  Speaker 1: In Ezekiel, Chapter thirty seven, verse one, something extraordinary happened.
• 1:38:09
  Speaker 1: The hand of the Lord was on me, and he
• 1:38:12
  Speaker 1: brought me out by the spirit of the Lord and
• 1:38:15
  Speaker 1: set me in the middle of a valley. It was
• 1:38:18
  Speaker 1: full of bones. God didn't just give Ezekiel a vision
• 1:38:21
  Speaker 1: this time, he physically transported him to a place that
• 1:38:25
  Speaker 1: would become the setting for the most incredible miracle in
• 1:38:29
  Speaker 1: the entire book. This wasn't just any valley, and these
• 1:38:32
  Speaker 1: weren't just a few scattered bones. As Ezekiel looked around,
• 1:38:36
  Speaker 1: he saw something that made his heart sink. Verse two
• 1:38:40
  Speaker 1: described what he witnessed. He led me back and forth
• 1:38:44
  Speaker 1: among them, and I saw a great many bones on
• 1:38:48
  Speaker 1: the floor of the valley, bones that were very dry.
• 1:38:52
  Speaker 1: These weren't recent casualties of war. These were bones that
• 1:38:57
  Speaker 1: had been bleaching in the sun for years, completely dried
• 1:39:00
  Speaker 1: out and lifeless. The sight was overwhelming. Everywhere Ezekiel looked,
• 1:39:05
  Speaker 1: there were human remains scattered across the valley floor, skulls,
• 1:39:10
  Speaker 1: rib cages, leg bones, arm bones, the remnants of what
• 1:39:14
  Speaker 1: had once been a massive army or population, now reduced
• 1:39:18
  Speaker 1: to sun bleached skeletons with no flesh, no life, and
• 1:39:21
  Speaker 1: certainly no hope. Of ever living again. Then God asked
• 1:39:25
  Speaker 1: him a question that seemed to have an obvious answer.
• 1:39:28
  Speaker 1: In verse three, he asked me, son of Man, can
• 1:39:31
  Speaker 1: these bones live? Any reasonable person looking at this scene
• 1:39:36
  Speaker 1: would have immediately answered absolutely not. These bones were beyond dead.
• 1:39:41
  Speaker 1: They were completely desicated, scattered, and had been lying there
• 1:39:46
  Speaker 1: so long that any connection between them had been lost.
• 1:39:50
  Speaker 1: But Ezekiel had learned something important during his years as
• 1:39:54
  Speaker 1: a prophet. When God asked questions, the obvious human answer
• 1:39:58
  Speaker 1: wasn't always the right answer. So instead of saying what
• 1:40:02
  Speaker 1: seemed logical, Ezekiel gave the perfect response, Sovereign Lord, you
• 1:40:08
  Speaker 1: alone know. He was admitting that human understanding had limits,
• 1:40:13
  Speaker 1: but God's power didn't. What happened next defied every law
• 1:40:17
  Speaker 1: of nature and every expectation of what was possible. In
• 1:40:20
  Speaker 1: verse four, God commanded prophesy to these bones and say
• 1:40:25
  Speaker 1: to them, dry bones, hear the word of the Lord.
• 1:40:29
  Speaker 1: Ezekiel was being told to preach to a congregation of skeletons,
• 1:40:33
  Speaker 1: to deliver a sermon to an audience that had no
• 1:40:35
  Speaker 1: ears to hear. The message itself was incredible. Verse five
• 1:40:41
  Speaker 1: contained God's promise to the bones. This is what the
• 1:40:44
  Speaker 1: sovereign Lord says to these bones, I will make breath
• 1:40:48
  Speaker 1: enter you, and you will come to life. God wasn't
• 1:40:52
  Speaker 1: just promising to put the bones back together. He was
• 1:40:56
  Speaker 1: promising to restore complete, living, breathing human beings. The process
• 1:41:01
  Speaker 1: would be systematic and amazing. Verse six outlined the steps.
• 1:41:05
  Speaker 1: I will attach tendons to you and make flesh come
• 1:41:08
  Speaker 1: on you and cover you with skin. I will put
• 1:41:11
  Speaker 1: breath in you, and you will come to life. Then
• 1:41:14
  Speaker 1: you will know that I am the Lord. First, the
• 1:41:18
  Speaker 1: skeletal structure would be rebuilt, that muscles and organs, then skin,
• 1:41:23
  Speaker 1: and finally the breath of life itself. Ezekiel obeyed God's
• 1:41:27
  Speaker 1: command and began preaching to the bones. What happened next
• 1:41:32
  Speaker 1: was like watching the most incredible special effects movie ever made,
• 1:41:36
  Speaker 1: except this was completely real. Verse seven recorded the immediate response.
• 1:41:42
  Speaker 1: So I prophesied as I was commanded, And as I
• 1:41:45
  Speaker 1: was prophesying, there was a noise, a rattling sound, and
• 1:41:49
  Speaker 1: the bones came together, bone to bone. The noise must
• 1:41:53
  Speaker 1: have been incredible. Thousands of bones rolling across the valley floor,
• 1:41:59
  Speaker 1: finding their proper partners and clicking into place with perfect precision.
• 1:42:04
  Speaker 1: Skulls rolled to meet spinal columns. Arm bones found, shoulder sockets,
• 1:42:09
  Speaker 1: leg bones connected to hip joints. In a matter of moments,
• 1:42:13
  Speaker 1: the scattered remains had become complete skeletons lying in formation
• 1:42:17
  Speaker 1: across the valley floor. But that was just the beginning.
• 1:42:21
  Speaker 1: Verse eight continued the amazing transformation. I looked and tendons
• 1:42:26
  Speaker 1: and flesh appeared on them, and skin covered them, but
• 1:42:29
  Speaker 1: there was no breath in them. Now instead of dry bones,
• 1:42:33
  Speaker 1: there were perfect human bodies lying motionless in the valley.
• 1:42:37
  Speaker 1: They looked like people who were sleeping, but they weren't breathing.
• 1:42:41
  Speaker 1: God gave Ezekiel another command that seemed just as impossible
• 1:42:45
  Speaker 1: as the first. In verse nine, he said, prophesy to
• 1:42:49
  Speaker 1: the breath, prophesy, son of man, and say to it,
• 1:42:53
  Speaker 1: this is what the sovereign Lord says. Come breath from
• 1:42:57
  Speaker 1: the four winds and breathe into these slain that they
• 1:43:00
  Speaker 1: may live. Now Ezekiel had to preach to the air itself,
• 1:43:06
  Speaker 1: calling for the wind to come and give life to
• 1:43:08
  Speaker 1: these perfectly formed but lifeless bodies. The response was immediate
• 1:43:13
  Speaker 1: and spectacular. Verse ten described the final miracle. So I
• 1:43:19
  Speaker 1: prophesied as he commanded me and breath entered them. They
• 1:43:23
  Speaker 1: came to life and stood up on their feet a
• 1:43:26
  Speaker 1: vast army. Not only did they come alive, but they
• 1:43:29
  Speaker 1: stood up at attention, like soldiers ready for battle. The
• 1:43:33
  Speaker 1: valley that had been a graveyard was now filled with
• 1:43:36
  Speaker 1: a mighty army of living people. Then God explained what
• 1:43:41
  Speaker 1: this incredible vision meant. These bones weren't just random dead people.
• 1:43:45
  Speaker 1: They represented something very specific. In verse eleven, God revealed,
• 1:43:50
  Speaker 1: Son of Man, these bones are the people of Israel.
• 1:43:53
  Speaker 1: They say, our bones are dried up and our hope
• 1:43:56
  Speaker 1: is gone. We are cut off. The vision was about
• 1:44:00
  Speaker 1: God's people in exile, who felt as hopeless and lifeless
• 1:44:03
  Speaker 1: as scattered bones. The Israelites in Babylon felt exactly like
• 1:44:08
  Speaker 1: those dry bones. They had been cut off from their homeland.
• 1:44:12
  Speaker 1: Their temple was destroyed, their king was in chains, and
• 1:44:16
  Speaker 1: their national identity seemed completely finished. They were saying things like,
• 1:44:20
  Speaker 1: we're as good as dead. Our nation is over. There's
• 1:44:24
  Speaker 1: no hope for us to ever be a people again.
• 1:44:27
  Speaker 1: But God had a message for them through this incredible vision.
• 1:44:32
  Speaker 1: In verse twelve, he declared, therefore, prophesy and say to them,
• 1:44:36
  Speaker 1: this is what the sovereign Lord, says my people, I
• 1:44:39
  Speaker 1: am going to open your graves and bring you up
• 1:44:42
  Speaker 1: from them. I will bring you back to the land
• 1:44:44
  Speaker 1: of Israel. What seemed impossible to them was not only
• 1:44:49
  Speaker 1: possible but absolutely certain. From God's perspective, the restoration wouldn't
• 1:44:55
  Speaker 1: just be political, it would be spiritual. Verse thirty promised,
• 1:45:01
  Speaker 1: Then you, my people, will know that I am the Lord.
• 1:45:06
  Speaker 1: When I open your graves and bring you up from them.
• 1:45:10
  Speaker 1: They would experience God's power in such an unmistakable way
• 1:45:15
  Speaker 1: that their faith would be completely renewed. But the most
• 1:45:18
  Speaker 1: amazing promise was still to come. In verse fourteen, God
• 1:45:22
  Speaker 1: revealed the ultimate purpose. I will put my spirit in you,
• 1:45:27
  Speaker 1: and you will live, and I will settle you in
• 1:45:29
  Speaker 1: your own land. Then you will know that I, the Lord,
• 1:45:33
  Speaker 1: have spoken and I have done it, declares the Lord.
• 1:45:38
  Speaker 1: This wasn't just about returning to geography. It was about
• 1:45:42
  Speaker 1: receiving new spiritual life that would make them truly God's
• 1:45:46
  Speaker 1: people again. After the spectacular vision of resurrection, God gave
• 1:45:52
  Speaker 1: Ezekiel another dramatic demonstration, but this one was simpler and
• 1:45:57
  Speaker 1: more practical. It involved two pieces of wood and a
• 1:46:01
  Speaker 1: message that would give hope to a people who had
• 1:46:03
  Speaker 1: been divided for centuries. The demonstration began with a simple
• 1:46:09
  Speaker 1: command in Ezekiel chapter thirty seven, verse sixteen, Son of Man,
• 1:46:16
  Speaker 1: take a stick of wood and write on it belonging
• 1:46:19
  Speaker 1: to Judah and the Israelites associated with him. Then take
• 1:46:24
  Speaker 1: another stick of wood and write on it belonging to Joseph,
• 1:46:28
  Speaker 1: that is, to Ephraim and all the Israelites associated with him.
• 1:46:34
  Speaker 1: Ezekiel was to prepare two wooden sticks, each representing one
• 1:46:39
  Speaker 1: part of the divided kingdom. This division went back over
• 1:46:42
  Speaker 1: three hundred years to the time when Solomon's kingdom had
• 1:46:46
  Speaker 1: split after his death. The northern kingdom called Israel or
• 1:46:50
  Speaker 1: Ephraim had included ten tribes and had been destroyed by Assyria.
• 1:46:56
  Speaker 1: The southern kingdom called Judah had included two tribes and
• 1:47:00
  Speaker 1: had just been destroyed by Babylon. For centuries, these two
• 1:47:04
  Speaker 1: parts of God's people had been separate nations, often fighting
• 1:47:08
  Speaker 1: against each other instead of working together. The next instruction
• 1:47:13
  Speaker 1: was simple but profound. Verse seventeen commanded join them together
• 1:47:18
  Speaker 1: into one stick, so that they will become one in
• 1:47:22
  Speaker 1: your hand. Ezekiel was to hold the two sticks together
• 1:47:26
  Speaker 1: so they appeared to be a single piece of wood.
• 1:47:29
  Speaker 1: This visual demonstration would capture every one's attention and make
• 1:47:33
  Speaker 1: them ask what it meant. Sure enough, the people's curiosity
• 1:47:37
  Speaker 1: was aroused. Verse eighteen recorded their question, when your people
• 1:47:43
  Speaker 1: ask you, won't you tell us what you mean by this?
• 1:47:47
  Speaker 1: They could see that something significant was being communicated through
• 1:47:51
  Speaker 1: this simple act, but they needed the interpretation. God's explanation
• 1:47:56
  Speaker 1: was better than anything they could have imagined. In verse nineteen,
• 1:48:01
  Speaker 1: he revealed, say to them, this is what the sovereign
• 1:48:05
  Speaker 1: Lord says. I'm going to take the stick of Joseph,
• 1:48:08
  Speaker 1: which is in Ephraim's hand and of the Israelite tribes
• 1:48:12
  Speaker 1: associated with him, and join it to Judas stick, making
• 1:48:16
  Speaker 1: them a single stick of wood, and they will become
• 1:48:19
  Speaker 1: one in my hand. God himself was going to reunify
• 1:48:23
  Speaker 1: his divided people. The reunification wouldn't just be symbolic, it
• 1:48:29
  Speaker 1: would be literal and permanent. Verse twenty one promised, I
• 1:48:32
  Speaker 1: will take the Israelites out of the nations where they
• 1:48:35
  Speaker 1: have gone. I will gather them from all around and
• 1:48:39
  Speaker 1: bring them back into their own land. This would involve
• 1:48:43
  Speaker 1: people who had been scattered not just to Babylon, but
• 1:48:46
  Speaker 1: to many different countries over several centuries. The new unified
• 1:48:51
  Speaker 1: nation would be completely different from the old divided kingdoms.
• 1:48:55
  Speaker 1: Verse twenty two declared, I will make them one nation
• 1:48:58
  Speaker 1: in the land on the mountains of Israel. There will
• 1:49:02
  Speaker 1: be one king over all of them, and they will
• 1:49:04
  Speaker 1: never again be two nations or be divided into two kingdoms.
• 1:49:08
  Speaker 1: The political division that had weakened and eventually destroyed both
• 1:49:13
  Speaker 1: kingdoms would never happen again. The spiritual transformation would be
• 1:49:18
  Speaker 1: just as dramatic as the political reunification. Verse twenty three promised,
• 1:49:23
  Speaker 1: they will no longer defile themselves with their idols and
• 1:49:27
  Speaker 1: vile images, or with any of their offenses. For I
• 1:49:30
  Speaker 1: will save them from all their sinful backsliding, and I
• 1:49:34
  Speaker 1: will cleanse them. They will be my people, and I
• 1:49:37
  Speaker 1: will be there God. The idolatry that had caused the
• 1:49:41
  Speaker 1: original division and both kingdoms destruction would be completely eliminated.
• 1:49:47
  Speaker 1: The leadership of this new unified nation would be perfect.
• 1:49:51
  Speaker 1: Verse twenty four revealed, my servant David will be king
• 1:49:54
  Speaker 1: over them, and they will all have one shepherd. They
• 1:49:58
  Speaker 1: will follow my laws and be careful to keep my decrees.
• 1:50:03
  Speaker 1: This wasn't referring to the historical David coming back from
• 1:50:06
  Speaker 1: the dead, but to a future king from David's family
• 1:50:10
  Speaker 1: line who would rule with David's heart for God. This
• 1:50:13
  Speaker 1: perfect king would establish a perfect kingdom. Verse twenty five
• 1:50:17
  Speaker 1: described the permanence of this arrangement. They will live in
• 1:50:20
  Speaker 1: the land I gave to my servant, Jacob, the land
• 1:50:24
  Speaker 1: where your ancestors lived. They and their children and their
• 1:50:27
  Speaker 1: children's children will live there forever, and David, my servant,
• 1:50:32
  Speaker 1: will be their prince forever. This wouldn't be another temporary
• 1:50:36
  Speaker 1: kingdom that would rise and fall like all the others.
• 1:50:39
  Speaker 1: This would be an eternal kingdom. The relationship between God
• 1:50:44
  Speaker 1: and his people would be restored to what it was
• 1:50:47
  Speaker 1: always meant to be. Verse twenty six promised, I will
• 1:50:52
  Speaker 1: make a covenant of peace with them. It will be
• 1:50:54
  Speaker 1: an everlasting covenant. I will establish them and increase their numbers,
• 1:51:00
  Speaker 1: and I will put my sanctuary among them forever. Instead
• 1:51:03
  Speaker 1: of the broken covenant that had led to judgment and exile,
• 1:51:07
  Speaker 1: there would be an unbreakable covenant that would guarantee permanent blessing.
• 1:51:12
  Speaker 1: The ultimate purpose was that the whole world would recognize
• 1:51:16
  Speaker 1: God's relationship with his people. Verse twenty seven declared, my
• 1:51:21
  Speaker 1: dwelling place will be with them. I will be their God,
• 1:51:24
  Speaker 1: and they will be my people, and verse twenty eight concluded,
• 1:51:28
  Speaker 1: Then the nations will know that I the Lord, make
• 1:51:31
  Speaker 1: Israel holy when My sanctuary is among them forever. The
• 1:51:35
  Speaker 1: restored and unified people would become a testimony to all
• 1:51:39
  Speaker 1: nations of God's faithfulness and power. Just when it seemed
• 1:51:44
  Speaker 1: like the promises of restoration meant that God's people would
• 1:51:47
  Speaker 1: live in peace forever, God revealed that there would be
• 1:51:51
  Speaker 1: one final test. A massive invasion would come against the
• 1:51:55
  Speaker 1: restored nation. But this attack would ultimately demonstrate God's power
• 1:51:59
  Speaker 1: to the entire world and establish his people's security permanently.
• 1:52:05
  Speaker 1: The prophecy began with God addressing the leader of this
• 1:52:09
  Speaker 1: future invasion. In Ezekiel chapter thirty eight, Verse two, God commanded,
• 1:52:14
  Speaker 1: son of Man, set your face against God of the
• 1:52:18
  Speaker 1: land of Magog, the chief prince of Meshek, and tubal
• 1:52:22
  Speaker 1: prophesy against him. This Gog wasn't a specific person that
• 1:52:26
  Speaker 1: Ezekiel knew, but a future leader who would arise from
• 1:52:29
  Speaker 1: the far north. God described Gog's intentions in verse three.
• 1:52:35
  Speaker 1: This is what the sovereign Lord says, I am against you, Gog,
• 1:52:39
  Speaker 1: Chief Prince of Meshek, and Tubal. This wasn't just a
• 1:52:44
  Speaker 1: human political decision. This invasion would be motivated by forces
• 1:52:49
  Speaker 1: that opposed God himself and his purposes for his people.
• 1:52:53
  Speaker 1: The invasion force would be massive and international. Verse four
• 1:52:58
  Speaker 1: described God's role in organizing DDA. I will turn you around,
• 1:53:03
  Speaker 1: put hooks in your jaws, and bring you out with
• 1:53:05
  Speaker 1: your whole army, your horses, your horsemen fully armed, and
• 1:53:09
  Speaker 1: a great hoarde with large and small shields, all of
• 1:53:12
  Speaker 1: them brandishing their swords. Even though God would think he
• 1:53:16
  Speaker 1: was making his own decisions, God would actually be directing
• 1:53:19
  Speaker 1: events for his own purposes. The coalition would include nations
• 1:53:24
  Speaker 1: from all directions. Verse five listed some of the participants
• 1:53:28
  Speaker 1: Persiakush and put will be with them, all with shields
• 1:53:33
  Speaker 1: and helmets. These represented countries from the east, south, and west,
• 1:53:38
  Speaker 1: showing that this would be a truly international effort against
• 1:53:41
  Speaker 1: God's people. The northern forces were described in verse six,
• 1:53:46
  Speaker 1: also Goma with all its troops, and beth Togomah from
• 1:53:51
  Speaker 1: the far north with all its troops. The many nations
• 1:53:53
  Speaker 1: with you. This coalition would include peoples from the distant north,
• 1:53:59
  Speaker 1: representing the most remote and powerful nations of the earth.
• 1:54:03
  Speaker 1: But the timing of this invasion was crucial. It wouldn't
• 1:54:07
  Speaker 1: happen immediately after the people returned from exile. Verse eight explained,
• 1:54:14
  Speaker 1: after many days, you will be called to arms. In
• 1:54:17
  Speaker 1: future years, you will invade a land that has recovered
• 1:54:20
  Speaker 1: from war, whose people were gathered from many nations to
• 1:54:23
  Speaker 1: the mountains of Israel, which had long been desolate. They
• 1:54:26
  Speaker 1: had been brought out from the nations, and now all
• 1:54:29
  Speaker 1: of them live in safety. This invasion would come after
• 1:54:33
  Speaker 1: Israel had been fully restored and was living in peace
• 1:54:37
  Speaker 1: and prosperity. The restored nation would be completely unprepared for war.
• 1:54:42
  Speaker 1: Verse eleven described their vulnerable condition. You will say, I
• 1:54:46
  Speaker 1: will invade a land of unwalled villages. I will attack
• 1:54:50
  Speaker 1: a peaceful and unsuspecting people, all of them living without
• 1:54:54
  Speaker 1: walls and without gates and bars. The people would be
• 1:54:58
  Speaker 1: so confident in their secure that they wouldn't even have
• 1:55:01
  Speaker 1: military defenses. God's motivation would be purely materialistic. Verse twelve
• 1:55:09
  Speaker 1: revealed his thinking, I will plunder and lute and turn
• 1:55:13
  Speaker 1: my hand against the resettled Ruins and the people gathered
• 1:55:17
  Speaker 1: from the nations rich in live stock and goods. Living
• 1:55:21
  Speaker 1: at the center of the land, he would see Israel's
• 1:55:25
  Speaker 1: prosperity and decide to take it for himself. Other nations
• 1:55:30
  Speaker 1: would notice the invasion but wouldn't intervene. Verse thirteen described
• 1:55:35
  Speaker 1: their response. Sheba and Deaden and the merchants of Tarshish
• 1:55:40
  Speaker 1: and all her villages will say to you, have you
• 1:55:42
  Speaker 1: come to plunder? Have you gathered your hoardes to loot,
• 1:55:46
  Speaker 1: to carry off silver and gold, to take away live
• 1:55:49
  Speaker 1: stock and goods, and to seize much plunder? They would
• 1:55:52
  Speaker 1: ask questions but wouldn't take action to help. The invasion
• 1:55:56
  Speaker 1: would seem overwhelming from a human perspective. Verse fifteen described
• 1:56:00
  Speaker 1: the massive force. You will come from your place in
• 1:56:04
  Speaker 1: the far north, you and many nations with you, all
• 1:56:08
  Speaker 1: of them riding on horses, a great horde, a mighty army.
• 1:56:11
  Speaker 1: Might This wouldn't be a small raid. It would be
• 1:56:15
  Speaker 1: the largest military force ever assembled against God's people. But
• 1:56:19
  Speaker 1: God had his own plans for this invasion. Verse sixteen
• 1:56:25
  Speaker 1: revealed his purpose. You will advance against my people Israel
• 1:56:30
  Speaker 1: like a cloud that who covers the land. In days
• 1:56:34
  Speaker 1: to come, God, I will bring you against my land
• 1:56:37
  Speaker 1: so that the nations may know me when I improved wholly
• 1:56:39
  Speaker 1: through you before their eyes. This attack would become an
• 1:56:42
  Speaker 1: opportunity for God to demonstrate his power to the entire world.
• 1:56:48
  Speaker 1: The battle itself would be unlike anything in human history.
• 1:56:52
  Speaker 1: Verse nineteen described God's intervention in my zeal and fiery wrath.
• 1:56:59
  Speaker 1: I declare that at that time there shall be a
• 1:57:01
  Speaker 1: great earthquake in the land of Israel. Natural disasters would
• 1:57:05
  Speaker 1: be God's first weapon against the invaders. The supernatural intervention
• 1:57:10
  Speaker 1: would intensify. Verse twenty two listed the divine weapons. I
• 1:57:15
  Speaker 1: will execute judgment on him with plague and bloodshed. I
• 1:57:19
  Speaker 1: will pour down torrents of rain, hailstones, and burning sulfur
• 1:57:23
  Speaker 1: on him and on his troops, and on the many
• 1:57:26
  Speaker 1: nations with him. God would use weather, disease, and fire
• 1:57:30
  Speaker 1: from heaven to destroy the invasion force. The result would
• 1:57:34
  Speaker 1: be complete victory for God's people without them having to
• 1:57:39
  Speaker 1: fight at all. Verse twenty three declared the ultimate purpose.
• 1:57:43
  Speaker 1: And so I will show my greatness and my holiness,
• 1:57:46
  Speaker 1: and I will make myself known in the sight of
• 1:57:49
  Speaker 1: many nations. Then they will know that I am the Lord.
• 1:57:54
  Speaker 1: This battle would serve as the final proof of God's
• 1:57:58
  Speaker 1: sovereignty over all earthly powers. After the spectacular defeat of
• 1:58:02
  Speaker 1: God's invasion, the land of Israel would need to be
• 1:58:06
  Speaker 1: thoroughly cleansed before God's people could fully enjoy their inheritance.
• 1:58:10
  Speaker 1: This wouldn't just be a matter of cleaning up after
• 1:58:12
  Speaker 1: a battle. It would be a comprehensive purification that would
• 1:58:17
  Speaker 1: take years to complete and would transform the very spiritual
• 1:58:21
  Speaker 1: atmosphere of the land. The aftermath of the battle was
• 1:58:26
  Speaker 1: described in Ezekiel chapter thirty nine, verse nine. Then those
• 1:58:30
  Speaker 1: who live in the towns of Israel will go out
• 1:58:33
  Speaker 1: and use the weapons for fuel and burn them up.
• 1:58:36
  Speaker 1: The small and large shields, the bows and arrows, the
• 1:58:39
  Speaker 1: war clubs, and spears. For seven years, they will use
• 1:58:44
  Speaker 1: them for fuel. The amount of military equipment left behind
• 1:58:48
  Speaker 1: would be so massive that it would provide fuel for
• 1:58:51
  Speaker 1: the entire nation for seven years. This detail revealed several
• 1:58:56
  Speaker 1: important things. First, the invasion force had been enormous, large
• 1:59:01
  Speaker 1: enough to equip an entire nation with fuel for seven years. Second,
• 1:59:06
  Speaker 1: the weapons were made of materials that could be burned,
• 1:59:09
  Speaker 1: showing that even in this future time, some warfare would
• 1:59:12
  Speaker 1: still involve traditional materials, rather than being completely technological Third,
• 1:59:19
  Speaker 1: the people would be so secure after this victory that
• 1:59:23
  Speaker 1: they could afford to burn military equipment rather than storing
• 1:59:27
  Speaker 1: it for future conflicts. The clean up of human remains
• 1:59:30
  Speaker 1: would be even more extensive than dealing with the weapons.
• 1:59:34
  Speaker 1: Verse eleven described the burial process. On that day, I
• 1:59:38
  Speaker 1: will give Gog a burial place in Israel, in the
• 1:59:41
  Speaker 1: valley of those who travel east of the sea. It
• 1:59:44
  Speaker 1: will block the way of travelers because Gog and all
• 1:59:47
  Speaker 1: his hordes will be buried there, so it will be
• 1:59:50
  Speaker 1: called the Valley of Hammon Gog. The number of bodies
• 1:59:54
  Speaker 1: would be so great that they would create a physical
• 1:59:57
  Speaker 1: obstacle for people trying to travel thro through the area.
• 2:00:01
  Speaker 1: The burial would be a massive national project. Verse twelve
• 2:00:06
  Speaker 1: explained the scope. For seven months, the Israelites will be
• 2:00:11
  Speaker 1: burying them in order to cleanse the land. It would
• 2:00:14
  Speaker 1: take the entire nation working for seven months just to
• 2:00:18
  Speaker 1: bury all the dead invaders. This showed both the enormous
• 2:00:21
  Speaker 1: size of the invasion force and the thoroughness required to
• 2:00:25
  Speaker 1: properly cleanse the land. But even after seven months of
• 2:00:29
  Speaker 1: intensive burial work, the job wouldn't be completely finished. Verse
• 2:00:34
  Speaker 1: fourteen described the ongoing clean up. People will be continually
• 2:00:39
  Speaker 1: employed in cleansing the land. They will spread out across
• 2:00:42
  Speaker 1: the land, and along with others, they will bury any
• 2:00:46
  Speaker 1: bodies that are lying on the ground. Some bodies would
• 2:00:49
  Speaker 1: be missed in the initial clean up and would need
• 2:00:52
  Speaker 1: to be found and buried later. The search would be
• 2:00:55
  Speaker 1: systematic and careful. Verse fifteen outlined the procedure. As they
• 2:01:00
  Speaker 1: go through the land, any one who sees a human
• 2:01:04
  Speaker 1: bone will leave a marker beside it until the grave
• 2:01:07
  Speaker 1: diggers have buried it. In the Valley of Hamon Gog,
• 2:01:11
  Speaker 1: no remains would be left unburied, ensuring that the land
• 2:01:14
  Speaker 1: was completely cleansed from the defilement of death. The spiritual
• 2:01:19
  Speaker 1: significance of this clean up was enormous. In ancient times,
• 2:01:24
  Speaker 1: contact with dead bodies made people ceremonially unclean and prevented
• 2:01:29
  Speaker 1: them from participating in worship. Having thousands of unburied corpses
• 2:01:34
  Speaker 1: scattered across the land would have made the entire country
• 2:01:37
  Speaker 1: spiritually defiled and unfit for God's presence. The thoroughness of
• 2:01:43
  Speaker 1: the purification showed that God intended his restored people to
• 2:01:47
  Speaker 1: enjoy perfect fellowship with Him in a completely holy land.
• 2:01:51
  Speaker 1: There would be no spiritual obstacles, no unclean areas, no
• 2:01:56
  Speaker 1: reminders of death and destruction to interfere with their workship
• 2:02:00
  Speaker 1: and relationship with God. The clean up would also serve
• 2:02:04
  Speaker 1: as a permanent reminder of God's victory over his enemies.
• 2:02:08
  Speaker 1: Every time someone passed the valley of Hummud God, they
• 2:02:12
  Speaker 1: would remember how God had defeated the greatest army ever
• 2:02:16
  Speaker 1: assembled against his people. The burial site would become a
• 2:02:19
  Speaker 1: monument to Divine power and faithfulness. The birds and wild
• 2:02:24
  Speaker 1: animals would also participate in the clean up, but in
• 2:02:28
  Speaker 1: a different way. Verse seventeen described a gruesome feast, Son
• 2:02:32
  Speaker 1: of Man, this is what the Sovereign Lord says. Call
• 2:02:36
  Speaker 1: out to every kind of bird and all the wild animals.
• 2:02:40
  Speaker 1: Assemble and come together from all around to the sacrifice.
• 2:02:44
  Speaker 1: I am preparing for you, the great sacrifice on the
• 2:02:48
  Speaker 1: mountains of Israel. There you will eat flesh and drink blood.
• 2:02:53
  Speaker 1: The carrion eating creatures would consume the remains that couldn't
• 2:02:57
  Speaker 1: be properly buried. This wasn't just about practical clean up.
• 2:03:01
  Speaker 1: It was about demonstrating that those who opposed Guard would
• 2:03:05
  Speaker 1: become food for scavengers. The mighty warriors who had marched
• 2:03:09
  Speaker 1: proudly to battle would end up as meals for vultures
• 2:03:12
  Speaker 1: and jackals. Their strength and pride would be reduced to
• 2:03:16
  Speaker 1: nothing more than nourishment for the lowest creatures. The feast
• 2:03:21
  Speaker 1: would include the highest ranks of the enemy forces. Verse
• 2:03:25
  Speaker 1: eighteen specified the menu, you will eat the flesh of
• 2:03:29
  Speaker 1: mighty men, and drink the blood of the princes of
• 2:03:32
  Speaker 1: the earth, as if they were rams and lambs, goats
• 2:03:34
  Speaker 1: and bulls, all of them fattened animals from Bashan. Generals, kings,
• 2:03:39
  Speaker 1: and nobles would all receive the same treatment, becoming food
• 2:03:43
  Speaker 1: for animals. The abundance would be overwhelming. Verse nineteen promised
• 2:03:48
  Speaker 1: at the sacrifice I am preparing for you, you will
• 2:03:51
  Speaker 1: eat fat until you are glutted, and drink blood until
• 2:03:55
  Speaker 1: you are drunk. There would be so many bodies that
• 2:03:58
  Speaker 1: even the scavengers would be overwhelmed by the abundance. This
• 2:04:03
  Speaker 1: graphic imagery served multiple purposes. It showed the completeness of
• 2:04:08
  Speaker 1: God's victory, the humiliation of his enemies, and the thoroughness
• 2:04:12
  Speaker 1: of the land's purification. No trace of the invasion would
• 2:04:16
  Speaker 1: remain except for the memorial valley and the seven years
• 2:04:19
  Speaker 1: worth of fuel from their weapons. Twenty five years after
• 2:04:24
  Speaker 1: Ezekiel's first vision by the Kiba River, God gave him
• 2:04:28
  Speaker 1: the most detailed and elaborate vision of his entire prophetic ministry.
• 2:04:34
  Speaker 1: This wasn't about judgment or restoration in general terms. This
• 2:04:38
  Speaker 1: was a precise architectural blueprint for a temple that would
• 2:04:41
  Speaker 1: surpass even Solomon's magnificent building in glory and significance. The
• 2:04:50
  Speaker 1: vision began with another supernatural transportation. In Ezekiel Chapter forty,
• 2:04:55
  Speaker 1: verse one, the date was carefully recorded in the twenty
• 2:04:59
  Speaker 1: five fifth year of our exile, at the beginning of
• 2:05:02
  Speaker 1: the year, on the tenth day of the month in
• 2:05:05
  Speaker 1: the fourteenth year after the fall of the city. On
• 2:05:09
  Speaker 1: that very day, the hand of the Lord was on me,
• 2:05:13
  Speaker 1: and he took me there. This was exactly twenty five
• 2:05:18
  Speaker 1: years after Ezekiel had been taken into exile and fourteen
• 2:05:21
  Speaker 1: years after Jerusalem's destruction. Ezekiel found himself in a completely
• 2:05:26
  Speaker 1: different place than the Valley of dry Bones. Verse two
• 2:05:30
  Speaker 1: described his new location in Visions of God. He took
• 2:05:34
  Speaker 1: me to the land of Israel and set me on
• 2:05:36
  Speaker 1: a very high mountain, on whose south side were some
• 2:05:39
  Speaker 1: buildings that looked like a city. He was back in
• 2:05:42
  Speaker 1: the Promised Land, but everything was different from what he remembered.
• 2:05:47
  Speaker 1: A mysterious figure was waiting for him there. Verse three
• 2:05:50
  Speaker 1: introduced this being. He took me there, and I saw
• 2:05:54
  Speaker 1: a man whose appearance was like bronze. He was standing
• 2:05:58
  Speaker 1: in the gateway with a linen cord and a measuring
• 2:06:01
  Speaker 1: rod in his hand. This wasn't an ordinary person. His
• 2:06:06
  Speaker 1: bronze like appearance suggested a supernatural being, possibly an angel,
• 2:06:11
  Speaker 1: who had been appointed to give Ezekiel a tour of
• 2:06:14
  Speaker 1: this new temple complex. The bronze man gave Ezekiel specific instructions.
• 2:06:19
  Speaker 1: In verse four, the man said to me, son of Man,
• 2:06:24
  Speaker 1: look carefully and listen closely, and pay attention to everything
• 2:06:27
  Speaker 1: I'm going to show you. For that is why you
• 2:06:29
  Speaker 1: have been brought here. Tell the people of Israel everything
• 2:06:34
  Speaker 1: you see. This wasn't just a casual tour. Ezekiel was
• 2:06:39
  Speaker 1: being commissioned to remember every detail and report it accurately
• 2:06:43
  Speaker 1: to the exiles in Babylon. The first thing they measured
• 2:06:47
  Speaker 1: was the outer wall that surrounded the entire temple complex.
• 2:06:51
  Speaker 1: Verse five described it. I saw a wall completely surrounding
• 2:06:56
  Speaker 1: the temple area. The length of the measuring rod in
• 2:06:59
  Speaker 1: the man's hand was six long cubits, each of which
• 2:07:03
  Speaker 1: was a cubit and a handbreadth. He measured the wall.
• 2:07:06
  Speaker 1: It was one measuring rod thick and one rod high.
• 2:07:11
  Speaker 1: The wall was approximately ten feet thick and ten feet high,
• 2:07:16
  Speaker 1: creating a substantial barrier around the holy area. The attention
• 2:07:20
  Speaker 1: to detail was extraordinary. Every gateway, every room, every pillar,
• 2:07:26
  Speaker 1: every threshold was measured with precision. The east gate, which
• 2:07:30
  Speaker 1: was the main entrance, was particularly elaborate. Verse six began
• 2:07:35
  Speaker 1: its description. Then he went to the east gate. He
• 2:07:39
  Speaker 1: climbed its steps and measured the threshold of the gate.
• 2:07:42
  Speaker 1: It was one rod deep. Every step of the entrance
• 2:07:46
  Speaker 1: process was carefully designed and precisely measured. The guard rooms
• 2:07:51
  Speaker 1: inside the gates were identical in size and spacing. Verse
• 2:07:55
  Speaker 1: seven recorded their dimensions. The alcoves for the guards were
• 2:07:59
  Speaker 1: one rod long and one rod wide, and the projecting
• 2:08:03
  Speaker 1: walls between the alcoves were five cubits thick. And the
• 2:08:07
  Speaker 1: threshold of the gate next to the portico facing the
• 2:08:09
  Speaker 1: temple was one rod deep. These weren't random rooms, They
• 2:08:14
  Speaker 1: were carefully planned spaces for specific functions. The inner court
• 2:08:19
  Speaker 1: had its own set of gates that mirrored the outer gates,
• 2:08:22
  Speaker 1: but were even more elaborate. Verse twenty eight described the
• 2:08:26
  Speaker 1: south gate. Then he brought me into the inner court
• 2:08:30
  Speaker 1: through the south gate, and he measured the south gate.
• 2:08:33
  Speaker 1: It had the same measurements as the others. The symmetry
• 2:08:36
  Speaker 1: and consistency showed that this was a carefully planned design,
• 2:08:41
  Speaker 1: not a haphazard collection of buildings. The porticos around the
• 2:08:46
  Speaker 1: inner court were especially impressive. Verse thirty one noted one detail.
• 2:08:52
  Speaker 1: Its portico faced the outer court. Palm trees decorated its jams,
• 2:08:56
  Speaker 1: and eight steps led up to it. The palm trees
• 2:09:00
  Speaker 1: weren't just decoration, they were symbols of righteousness and flourishing,
• 2:09:04
  Speaker 1: showing that this temple was designed to promote spiritual growth
• 2:09:09
  Speaker 1: and blessing. The rooms for preparing sacrifices were strategically located
• 2:09:14
  Speaker 1: near the gates. Verse thirty eight described their purpose. A
• 2:09:20
  Speaker 1: room with a doorway was by the portico in each
• 2:09:23
  Speaker 1: of the inner gateways, where the burnt offerings were washed.
• 2:09:28
  Speaker 1: Every aspect of temple worship was carefully planned and provided for.
• 2:09:32
  Speaker 1: Even the musicians had their designated spaces Verse forty four
• 2:09:37
  Speaker 1: mentioned outside the inner gate. Within the inner court were
• 2:09:41
  Speaker 1: two rooms, one at the side of the north gate
• 2:09:43
  Speaker 1: and facing south, and another at the side of the
• 2:09:46
  Speaker 1: south gate and facing north. These rooms were specifically designed
• 2:09:51
  Speaker 1: for the singers who would lead worship in the new temple.
• 2:09:55
  Speaker 1: The measurements continued with the temple building itself. Verse forty
• 2:09:59
  Speaker 1: eight began the dis description of the main structure. He
• 2:10:02
  Speaker 1: brought me to the portico of the temple and measured
• 2:10:05
  Speaker 1: the jambs of the portico. They were five cubits wide
• 2:10:09
  Speaker 1: on either side. The width of the entrance was three
• 2:10:12
  Speaker 1: cubits on either side. Every dimension was precisely specified, showing
• 2:10:18
  Speaker 1: that this wasn't a vague vision, but a detailed blueprint.
• 2:10:23
  Speaker 1: The recording of all these measurements served several purposes. First,
• 2:10:28
  Speaker 1: it showed that God cared about details and order in worship. Second,
• 2:10:33
  Speaker 1: it demonstrated that this temple was designed by divine wisdom
• 2:10:37
  Speaker 1: rather than human creativity. Third, it provided hope to the
• 2:10:42
  Speaker 1: exiles that God had specific plans for their restoration that
• 2:10:46
  Speaker 1: were as detailed and certain as these architectural specifications. After
• 2:10:52
  Speaker 1: the exhaustive tour of the temple's architecture. Ezekiel witnessed something
• 2:10:57
  Speaker 1: that surpassed even the spectacular vision of the Valley of
• 2:11:01
  Speaker 1: dry bones. The glory of God, which he had seen
• 2:11:05
  Speaker 1: departing from the old Temple in stages, was now returning
• 2:11:08
  Speaker 1: to fill the new sanctuary with even greater splendor than before.
• 2:11:13
  Speaker 1: The vision of God's return began at the east gate,
• 2:11:17
  Speaker 1: which had special significance throughout Ezekiel's ministry. In Ezekiel Chapter
• 2:11:22
  Speaker 1: forty three, Verse one, the scene was set. Then the
• 2:11:25
  Speaker 1: man brought me to the gate facing east. This was
• 2:11:29
  Speaker 1: the same direction from which Ezekiel had seen the glory
• 2:11:32
  Speaker 1: depart years earlier, and now it would be the direction
• 2:11:36
  Speaker 1: from which Glory would return. What Ezekiel saw coming from
• 2:11:40
  Speaker 1: the east was beyond description. Verse two. Attempted to capture it,
• 2:11:45
  Speaker 1: and I saw the glory of the God of Israel
• 2:11:48
  Speaker 1: coming from the east. His voice was like the roar
• 2:11:51
  Speaker 1: of rushing waters, and the land was radiant with his glory.
• 2:11:56
  Speaker 1: This wasn't just a bright light. This was the very
• 2:11:59
  Speaker 1: press of the creator of the universe, returning to dwell
• 2:12:04
  Speaker 1: with his people. The sight immediately brought back memories of
• 2:12:07
  Speaker 1: Ezekiel's earlier visions. Verse three recorded his recognition. The vision
• 2:12:13
  Speaker 1: I saw was like the vision I had seen when
• 2:12:16
  Speaker 1: he came to destroy the city, and like the visions
• 2:12:19
  Speaker 1: I had seen by the Kebbah river, and I fell
• 2:12:22
  Speaker 1: face down. This was the same glory that had called
• 2:12:25
  Speaker 1: him to be a prophet, the same presence that had
• 2:12:29
  Speaker 1: departed from Jerusalem, now returning in triumph. The glory didn't
• 2:12:33
  Speaker 1: just hover outside the temple, It entered and filled the
• 2:12:37
  Speaker 1: entire structure. Verse four described the magnificent entrance. The glory
• 2:12:42
  Speaker 1: of the Lord entered the temple through the gate facing east.
• 2:12:47
  Speaker 1: The same gate through which the glory had departed was
• 2:12:50
  Speaker 1: now the portal for its glorious return. The intensity of
• 2:12:54
  Speaker 1: the divine presence was overwhelming. Verse five recorded what happened next.
• 2:12:59
  Speaker 1: Then the Spirit lifted me up and brought me into
• 2:13:02
  Speaker 1: the inner court, and the glory of the Lord filled
• 2:13:05
  Speaker 1: the temple. The entire building was saturated with God's presence,
• 2:13:10
  Speaker 1: just as Solomon's temple had been filled at its dedication,
• 2:13:14
  Speaker 1: but even more intensely. Ezekiel found himself prostrate before this
• 2:13:20
  Speaker 1: incredible display of divine glory, just as he had been
• 2:13:24
  Speaker 1: at his first vision, but this time, instead of receiving
• 2:13:28
  Speaker 1: a commission to prophesy judgment. He was witnessing the fulfillment
• 2:13:32
  Speaker 1: of restoration promises. The God, who had been forced to
• 2:13:36
  Speaker 1: depart because of his people's sin, was now returning to
• 2:13:40
  Speaker 1: dwell with them permanently. The voice that spoke to him
• 2:13:44
  Speaker 1: came from inside the temple, showing that God had truly
• 2:13:48
  Speaker 1: taken up residence there. Verse six recorded while the man
• 2:13:52
  Speaker 1: was standing beside me, I heard someone speaking to me
• 2:13:56
  Speaker 1: from inside the temple. God was no longer speaking from
• 2:14:00
  Speaker 1: a distance or through visions. He was speaking from his
• 2:14:04
  Speaker 1: dwelling place among his people. The message was one of
• 2:14:08
  Speaker 1: permanent establishment and eternal relationship. In verse seven, God declared,
• 2:14:14
  Speaker 1: son of Man, this is the place of my throne
• 2:14:17
  Speaker 1: and the place for the souls of my feet. This
• 2:14:20
  Speaker 1: is where I will live among the Israelites forever. The
• 2:14:23
  Speaker 1: people of Israel will never again defile my holy name,
• 2:14:27
  Speaker 1: neither they nor their kings by their prostitution and the
• 2:14:32
  Speaker 1: funeral offerings for their kings at their death. This wouldn't
• 2:14:36
  Speaker 1: be another temporary arrangement that could be broken by human sinfulness.
• 2:14:40
  Speaker 1: The reason for this permanence was explained in the promise
• 2:14:44
  Speaker 1: of transformation. God wasn't just returning to the same people
• 2:14:49
  Speaker 1: who had defiled his previous temple. He was returning to
• 2:14:54
  Speaker 1: a people who had been fundamentally changed. Their hearts had
• 2:14:58
  Speaker 1: been renewed, their spirit had been regenerated, and their capacity
• 2:15:03
  Speaker 1: for spiritual adultery had been removed. The contrast with the
• 2:15:07
  Speaker 1: past was emphasized in verse eight when they placed their
• 2:15:12
  Speaker 1: threshold next to my threshold, and their doorposts beside my doorposts,
• 2:15:18
  Speaker 1: with only a wall between me and them. They defiled
• 2:15:21
  Speaker 1: my holy name by their detestable practices. So I destroyed
• 2:15:24
  Speaker 1: them in my anger. The old temple had been contaminated
• 2:15:28
  Speaker 1: by the proximity of pagan worship and royal corruption, but
• 2:15:32
  Speaker 1: the new arrangement would be completely different. Verse nine promised,
• 2:15:37
  Speaker 1: Now let them put away from me their prostitution and
• 2:15:40
  Speaker 1: the funeral offerings for their kings, and I will live
• 2:15:43
  Speaker 1: among them forever. The spiritual adultery that had characterized the
• 2:15:47
  Speaker 1: past would be permanently eliminated. This return of God's glory
• 2:15:52
  Speaker 1: wasn't just a restoration, It was an escalation. The presence
• 2:15:57
  Speaker 1: would be more intense, more permanent, and more transformative than
• 2:16:01
  Speaker 1: ever before. The people who experienced this would be changed
• 2:16:06
  Speaker 1: by the encounter in ways that would make future rebellion impossible.
• 2:16:11
  Speaker 1: With God's glory now filling the new Temple, it was
• 2:16:14
  Speaker 1: time to establish the regulations that would govern worship in
• 2:16:18
  Speaker 1: this holy place. These weren't just updated versions of the
• 2:16:21
  Speaker 1: old laws. They were designed for a people who had
• 2:16:25
  Speaker 1: been transformed and a temple that would never again be defiled.
• 2:16:30
  Speaker 1: The first priority was ensuring that only appropriate people would
• 2:16:35
  Speaker 1: be allowed to enter the sacred areas. In Ezekiel chapter
• 2:16:39
  Speaker 1: forty four, verse six, God addressed the issue that had
• 2:16:42
  Speaker 1: caused problems in the past. Say to rebellious Israel, this
• 2:16:48
  Speaker 1: is what the Sovereign Lord says. Enough of your detestable practices,
• 2:16:52
  Speaker 1: people of Israel. Non The casual attitude toward holiness that
• 2:16:57
  Speaker 1: had characterized the past would not be tolerated in the
• 2:17:01
  Speaker 1: new Temple. The specific problem was identified in verse seven.
• 2:17:06
  Speaker 1: In addition to all your other detestable practices, you brought
• 2:17:10
  Speaker 1: foreigners uncircumcised in heart and flesh into my sanctuary, desecrating
• 2:17:16
  Speaker 1: my temple while you offered me food, fat, and blood,
• 2:17:20
  Speaker 1: and you broke my covenant. Allowing unqualified people into sacred
• 2:17:25
  Speaker 1: areas had been one of the major causes of the
• 2:17:28
  Speaker 1: temple's defilement. The solution was strict access control. But nine
• 2:17:33
  Speaker 1: established the new policy. This is what the sovereign Lord says.
• 2:17:38
  Speaker 1: No foreigner uncircumcised in heart and flesh is to enter
• 2:17:42
  Speaker 1: my sanctuary, not even the foreigners who live among the Israelites.
• 2:17:47
  Speaker 1: Physical circumcision alone wasn't enough. There had to be spiritual
• 2:17:52
  Speaker 1: circumcision as well, representing a genuine heart relationship with God.
• 2:17:57
  Speaker 1: But the access restrictions weren't just about foreigners. Even among
• 2:18:01
  Speaker 1: the Levites, there would be different levels of service based
• 2:18:05
  Speaker 1: on their past faithfulness. Verse ten addressed those who had
• 2:18:09
  Speaker 1: been unfaithful. The Levites who went far from Me when
• 2:18:13
  Speaker 1: Israel went astray, and who wandered from Me after their
• 2:18:18
  Speaker 1: adoles must bear the consequences of their sin. These unfaithful
• 2:18:23
  Speaker 1: Levites would still have a role in the temple, but
• 2:18:26
  Speaker 1: it would be limited. Verse eleven defined their duties. They
• 2:18:31
  Speaker 1: may serve in my sanctuary, having charge of the gates
• 2:18:34
  Speaker 1: of the temple and serving in it. They may slaughter
• 2:18:39
  Speaker 1: the burnt offerings and sacrifices for the people, and stand
• 2:18:42
  Speaker 1: before the people and serve them. They could handle the
• 2:18:45
  Speaker 1: physical work and assist the people, but they couldn't approach
• 2:18:49
  Speaker 1: God's presence directly. However, those who had remained faithful would
• 2:18:53
  Speaker 1: receive special privileges. Verse fifteen identified this group. But the
• 2:18:58
  Speaker 1: levitical priests who are descendants of Zadok and who guarded
• 2:19:02
  Speaker 1: the duties of my sanctuary when the Israelites went astray
• 2:19:06
  Speaker 1: from me, are to come near to minister before me.
• 2:19:10
  Speaker 1: They are to stand before me to offer sacrifices of
• 2:19:14
  Speaker 1: fat and blood, declares the Sovereign Lord. The family of
• 2:19:18
  Speaker 1: Zadok had remained loyal when others fell into idolatry, and
• 2:19:22
  Speaker 1: their faithfulness would be rewarded. These faithful priests would have
• 2:19:27
  Speaker 1: exclusive access to the most sacred duties. Verse sixteen specified
• 2:19:33
  Speaker 1: their privileges. They alone are to enter my sanctuary. They
• 2:19:36
  Speaker 1: alone are to come near my table, to minister before me,
• 2:19:40
  Speaker 1: and serve me as guards. Only they could approach the altar,
• 2:19:45
  Speaker 1: where God's presence dwelt most intensely. The clothing regulations for
• 2:19:50
  Speaker 1: these priests were detailed and specific. Verse seventeen began the
• 2:19:54
  Speaker 1: dress code. When they enter the gates of the Inner Court,
• 2:19:57
  Speaker 1: they are to wear linen clothes. They must not wear
• 2:20:00
  Speaker 1: any woolen garment while ministering at the gates of the
• 2:20:03
  Speaker 1: inner court or inside the temple. Linen was cooler and
• 2:20:08
  Speaker 1: cleaner than wool, representing the purity required for God's service.
• 2:20:13
  Speaker 1: The head coverings were particularly important. Verse eighteen specified they
• 2:20:18
  Speaker 1: are to wear linen turbans on their heads and linen
• 2:20:22
  Speaker 1: undergarments around their waists. They must not wear anything that
• 2:20:25
  Speaker 1: makes them perspire. Sweating was associated with the curse of
• 2:20:29
  Speaker 1: hard labor after the fall, and there would be no
• 2:20:32
  Speaker 1: reminders of the curse in God's presence. When the priests
• 2:20:36
  Speaker 1: finished their duties and returned to the outer court, where
• 2:20:39
  Speaker 1: regular people gathered, they had to change clothes completely. Verse
• 2:20:44
  Speaker 1: nineteen explained the procedure when they go out into the
• 2:20:47
  Speaker 1: outer court where the people are, they are to take
• 2:20:50
  Speaker 1: off the clothes they have been ministering in and are
• 2:20:53
  Speaker 1: to leave them in the sacred rooms and put on
• 2:20:55
  Speaker 1: other clothes so that the people are not consecrated through
• 2:20:59
  Speaker 1: contact with their garments. The holiness was so intense that
• 2:21:04
  Speaker 1: even their clothing could transmit it to unprepared people. Personal
• 2:21:08
  Speaker 1: grooming standards were also specified. Verse twenty established the rules.
• 2:21:14
  Speaker 1: They must not shave their heads or let their hair
• 2:21:17
  Speaker 1: grow long, but they are to keep the hair of
• 2:21:20
  Speaker 1: their heads trimmed. Extreme hair styles associated with pagan mourning
• 2:21:26
  Speaker 1: rituals or ascetic practices were forbidden. Everything should be moderate
• 2:21:32
  Speaker 1: and appropriate. Marriage restrictions ensured the priest's family life supported
• 2:21:38
  Speaker 1: their sacred duties. Verse twenty two outlined the requirements. They
• 2:21:42
  Speaker 1: must not marry widows or divorced women. They may only
• 2:21:45
  Speaker 1: marry virgins of Israelite descent or widows of priests. Their
• 2:21:50
  Speaker 1: marriages needed to be unquestionably pure and free from any
• 2:21:55
  Speaker 1: moral complications. The priest's teaching role was emphasized as being
• 2:22:00
  Speaker 1: us as important as their ritual duties. Verse twenty three
• 2:22:03
  Speaker 1: described this responsibility. They are to teach my people the
• 2:22:08
  Speaker 1: difference between the holy and the common, and show them
• 2:22:11
  Speaker 1: how to distinguish between the unclean and the clean. The
• 2:22:15
  Speaker 1: people needed constant instruction to maintain the spiritual standards required
• 2:22:20
  Speaker 1: for God's presence among them. Legal responsibilities were also part
• 2:22:25
  Speaker 1: of their duties. Verse twenty four explained, in any dispute,
• 2:22:30
  Speaker 1: the priests are to serve as judges and decided according
• 2:22:33
  Speaker 1: to my ordinances. They are to keep my laws and
• 2:22:37
  Speaker 1: my decrees for all my appointed festivals. They are to
• 2:22:40
  Speaker 1: keep my Sabbaths holy. They would be the final arbiters
• 2:22:45
  Speaker 1: of religious law and practice. Property ownership rules for priests
• 2:22:50
  Speaker 1: were designed to keep them focused on spiritual rather than
• 2:22:54
  Speaker 1: material concerns. Verse twenty eight addressed their inheritance. I am
• 2:23:00
  Speaker 1: to be the only inheritance the priests have. You are
• 2:23:04
  Speaker 1: to give them no possession in Israel. I will be
• 2:23:07
  Speaker 1: their possession instead of owning land like other Israelites. The
• 2:23:11
  Speaker 1: priests would be supported by offerings and would depend completely
• 2:23:15
  Speaker 1: on God for their needs. The festivals and sacrificial system
• 2:23:20
  Speaker 1: would be restored, but with new meaning and power. Chapter
• 2:23:26
  Speaker 1: forty five outlined the regulations for the various offerings, showing
• 2:23:32
  Speaker 1: that worship would continue but in a context of permanent
• 2:23:36
  Speaker 1: divine presence rather than the tentative relationship that had characterized
• 2:23:41
  Speaker 1: the past. The Sabbath regulations were particularly emphasized, showing that
• 2:23:47
  Speaker 1: rest and worship would be priorities in the restored community.
• 2:23:52
  Speaker 1: Verse seventeen of chapter forty six specified the Prince is
• 2:23:56
  Speaker 1: to provide the burnt offerings, grain offerings, and offerings at
• 2:24:00
  Speaker 1: the festivals, the new Moons, and the Sabbaths at all
• 2:24:04
  Speaker 1: the appointed festivals of Israel. Even the political leadership would
• 2:24:10
  Speaker 1: be focused on facilitating worship rather than pursuing secular power.
• 2:24:15
  Speaker 1: The final vision that God gave to Ezekiel was perhaps
• 2:24:18
  Speaker 1: the most practical and hopeful of all. After seeing the
• 2:24:22
  Speaker 1: temple rebuilt and worship restored, he was shown how the
• 2:24:26
  Speaker 1: entire promised land would be redistributed among the twelve tribes
• 2:24:30
  Speaker 1: in a way that would insure justice, equality, and permanent peace.
• 2:24:36
  Speaker 1: This wasn't just about returning to the old tribal territories
• 2:24:40
  Speaker 1: that had existed before the exile. This was a completely
• 2:24:44
  Speaker 1: new arrangement that would correct the inequalities and conflicts that
• 2:24:48
  Speaker 1: had contributed to the nation's downfall. In Ezekiel, Chapter forty seven,
• 2:24:53
  Speaker 1: verse thirteen, God introduced the new system. This is what
• 2:24:59
  Speaker 1: the sovereign law Gord says. These are the boundaries of
• 2:25:03
  Speaker 1: the land that you will divide among the twelve tribes
• 2:25:06
  Speaker 1: of Israel as their inheritance, with two portions for Joseph.
• 2:25:11
  Speaker 1: The distribution would be fundamentally different from the original conquest
• 2:25:16
  Speaker 1: under Joshua. Instead of each tribe receiving territory based on
• 2:25:21
  Speaker 1: their military success or political influence, everyone would receive equal
• 2:25:26
  Speaker 1: portions arranged in orderly parallel strips across the land. This
• 2:25:31
  Speaker 1: geometric precision showed that divine wisdom, rather than human politics,
• 2:25:36
  Speaker 1: would determine the boundaries. The northern border was carefully defined
• 2:25:41
  Speaker 1: in verse fifteen. This is to be the boundary of
• 2:25:45
  Speaker 1: the land on the north side. It will run from
• 2:25:48
  Speaker 1: the Great Sea by the Hethlon Road, past Libohammoth to Zedad.
• 2:25:54
  Speaker 1: The boundaries would be larger and more clearly defined than
• 2:25:57
  Speaker 1: they had been in the past, ensuring that there would be
• 2:26:00
  Speaker 1: no disputes about territorial limits. But before describing the tribal allocations,
• 2:26:07
  Speaker 1: God revealed something that would transform the very nature of
• 2:26:10
  Speaker 1: the land itself. In chapter forty seven, verse one, Ezekiel
• 2:26:14
  Speaker 1: was shown an incredible sight. The man brought me back
• 2:26:18
  Speaker 1: to the entrance to the temple, and I saw water
• 2:26:21
  Speaker 1: coming out from under the threshold of the temple toward
• 2:26:24
  Speaker 1: the east. For the temple faced east, the water was
• 2:26:28
  Speaker 1: coming down from under the south side of the temple,
• 2:26:31
  Speaker 1: south of the altar. This wasn't just a small spring
• 2:26:35
  Speaker 1: or drainage system. As Ezekiel followed the water eastward, it
• 2:26:39
  Speaker 1: grew dramatically. Verse three described the first measurement. As the
• 2:26:44
  Speaker 1: man went eastward with a measuring line in his hand.
• 2:26:48
  Speaker 1: He measured off a thousand cubits and then led me
• 2:26:52
  Speaker 1: through water that was ankle deep. The water was already
• 2:26:55
  Speaker 1: substantial enough to create a stream. Another thousand cubits further,
• 2:27:00
  Speaker 1: the water had grown significantly. Verse four continued. He measured
• 2:27:04
  Speaker 1: off another thousand cubits and led me through water that
• 2:27:08
  Speaker 1: was knee deep. He measured off another thousand and led
• 2:27:11
  Speaker 1: me through water that was up to the waste. The
• 2:27:15
  Speaker 1: stream was becoming a river fed by some supernatural source
• 2:27:20
  Speaker 1: within the temple. The final measurement revealed something miraculous. Verse
• 2:27:25
  Speaker 1: five described the climax. He measured off another thousand, But
• 2:27:30
  Speaker 1: now it was a river that I could not cross,
• 2:27:33
  Speaker 1: because the water had risen and was deep enough to
• 2:27:36
  Speaker 1: swim in. A river that no one could cross. In
• 2:27:39
  Speaker 1: just four thousand cubits, about two miles ankle deep water
• 2:27:43
  Speaker 1: had become a major river. This river would bring life
• 2:27:46
  Speaker 1: wherever it flowed. Verse nine explained its power. Swarms of
• 2:27:51
  Speaker 1: living creatures will live wherever the river flows. There will
• 2:27:56
  Speaker 1: be large numbers of fish because this water flows there
• 2:28:00
  Speaker 1: and makes the salt water fresh. So where the river flows,
• 2:28:04
  Speaker 1: everything will live. Even the dead sea, which had been
• 2:28:07
  Speaker 1: lifeless for millennia, would teem with fish when this river
• 2:28:11
  Speaker 1: reached it. The vegetation along the river banks would be supernatural.
• 2:28:17
  Speaker 1: Verse twelve describe the miracle trees. Fruit trees of all
• 2:28:21
  Speaker 1: kinds will grow on both banks of the river. Their
• 2:28:24
  Speaker 1: leaves will not wither, nor will their fruit fail. Every
• 2:28:28
  Speaker 1: month they will bear fruit because the water from the
• 2:28:31
  Speaker 1: sanctuary flows to them. Their fruit will serve for food
• 2:28:34
  Speaker 1: and their leaves for healing. These trees would provide constant
• 2:28:39
  Speaker 1: nourishment and medicine for God's people. This river flowing from
• 2:28:43
  Speaker 1: the temple represented the life giving power of God's presence
• 2:28:48
  Speaker 1: among his people. Just as the temple would be the
• 2:28:51
  Speaker 1: center of worship, it would also be the source of
• 2:28:54
  Speaker 1: physical blessing that would transform the entire land into a paradise.
• 2:29:00
  Speaker 1: With this supernatural irrigation system in place, the land could
• 2:29:05
  Speaker 1: support a much larger population than ever before. The tribal
• 2:29:09
  Speaker 1: allocations reflected this new abundance. In chapter forty eight, verse one,
• 2:29:15
  Speaker 1: the distribution began. These are the tribes listed by name
• 2:29:21
  Speaker 1: at the northern frontier. Dan will have one portion. Each
• 2:29:26
  Speaker 1: tribe would receive territory perfectly suited to their needs. The
• 2:29:31
  Speaker 1: order of the tribes was significant. Instead of the traditional
• 2:29:35
  Speaker 1: arrangement based on birth order or previous territorial claims, the
• 2:29:40
  Speaker 1: tribes were arranged to ensure that the temple would be
• 2:29:43
  Speaker 1: at the geographic center of the nation. Verse eight identified
• 2:29:47
  Speaker 1: the central portion bordering the territory of Judah from east
• 2:29:52
  Speaker 1: to west will be the portion you are to present
• 2:29:55
  Speaker 1: as a special gift. It will be twenty five thousand
• 2:29:59
  Speaker 1: cubits wide, and its length from east to west will
• 2:30:02
  Speaker 1: equal one of the tribal portions. The sanctuary will be
• 2:30:06
  Speaker 1: in the center of it. This central area would be
• 2:30:10
  Speaker 1: divided into three sections. The priests would receive the section
• 2:30:14
  Speaker 1: containing the temple, the levites would have the adjacent area
• 2:30:19
  Speaker 1: for their cities, and the prince would have territory on
• 2:30:22
  Speaker 1: both sides to provide for the civil government. Verse fifteen
• 2:30:25
  Speaker 1: described the city's portion. The remaining area, five thousand cubits
• 2:30:30
  Speaker 1: wide and twenty five thousand cubits long will be for
• 2:30:34
  Speaker 1: the common use of the city, for houses and for
• 2:30:37
  Speaker 1: pasture land. The city will be in the center of it.
• 2:30:40
  Speaker 1: The city itself would be perfectly planned and designed. Verse
• 2:30:44
  Speaker 1: sixteen specified its dimensions. These will be its measurements the
• 2:30:49
  Speaker 1: north side four thousand, five hundred cubits, the south side
• 2:30:53
  Speaker 1: four thousand, five hundred cubits, the east side four thousand,
• 2:30:56
  Speaker 1: five hundred cubits, and the west side forty five hundred kubits.
• 2:31:01
  Speaker 1: This square city would be surrounded by pasture land and
• 2:31:05
  Speaker 1: supplied by workers from all the tribes. Each side of
• 2:31:08
  Speaker 1: the city would have three gates named after the tribes,
• 2:31:12
  Speaker 1: ensuring that every part of the nation had representation in
• 2:31:16
  Speaker 1: the capital. Verses thirty one thirty four listed all twelve gates.
• 2:31:21
  Speaker 1: The gates of the city will be named after the
• 2:31:23
  Speaker 1: tribes of Israel. The three gates on the north side
• 2:31:26
  Speaker 1: will be the gate of Reuben, the Gate of Judah,
• 2:31:29
  Speaker 1: and the Gate of Levi. On the east side, which
• 2:31:33
  Speaker 1: is forth out five hundred cubits long, will be three gates,
• 2:31:37
  Speaker 1: the Gate of Joseph, the Gate of Benjamin, and the
• 2:31:40
  Speaker 1: Gate of Dan. On the south side, which measures four thousand,
• 2:31:43
  Speaker 1: five hundred kubits, will be three gates, the gate of Simeon,
• 2:31:48
  Speaker 1: the Gate of Isakar, and the gate of Zebulun. On
• 2:31:51
  Speaker 1: the west side, which is fourth through five hundred kubits
• 2:31:54
  Speaker 1: long will be three gates, the gate of Gad, the
• 2:31:58
  Speaker 1: Gate of Asher, and the gate of Naftali. The new
• 2:32:02
  Speaker 1: name of the city would reflect its greatest glory, the
• 2:32:05
  Speaker 1: permanent presence of God among his people. Verse thirty five
• 2:32:11
  Speaker 1: concluded the entire book with this magnificent promise. The distance
• 2:32:16
  Speaker 1: all around will be eighteen thousand cubits, and the name
• 2:32:19
  Speaker 1: of the city from that time on will be the
• 2:32:22
  Speaker 1: Lord is there. This wasn't just a geographical designation. It
• 2:32:27
  Speaker 1: was a theological statement. The city would be known throughout
• 2:32:31
  Speaker 1: the world not for its wealth, its military power, its
• 2:32:35
  Speaker 1: political influence, or its architectural beauty, but for the fact
• 2:32:39
  Speaker 1: that the creator of the universe had chosen to dwell
• 2:32:43
  Speaker 1: there permanently among his people. TA equal distribution of land
• 2:32:50
  Speaker 1: among the tribes would eliminate the economic inequalities that had
• 2:32:55
  Speaker 1: contributed to social unrest in the past. No tribe would
• 2:32:59
  Speaker 1: be disadvantage by poor soil or limited water access, because
• 2:33:03
  Speaker 1: the supernatural river would ensure that all areas were equally productive.
• 2:33:09
  Speaker 1: The geometric precision of the boundaries would prevent the territorial
• 2:33:13
  Speaker 1: disputes that had often led to conflict between tribes. There
• 2:33:17
  Speaker 1: would be no ambiguity about who owned what, and no
• 2:33:20
  Speaker 1: opportunity for stronger tribes to encroach on weaker ones. The
• 2:33:25
  Speaker 1: central location of the temple and the city would ensure
• 2:33:28
  Speaker 1: that worship remained the focus of national life. No tribe
• 2:33:32
  Speaker 1: would be so far from the sanctuary that regular participation
• 2:33:35
  Speaker 1: in festivals would be difficult, and the prince's territory surrounding
• 2:33:40
  Speaker 1: the central area would guarantee that civil government would always
• 2:33:44
  Speaker 1: be oriented towards supporting, rather than competing with, religious leadership.
• 2:33:49
  Speaker 1: Most importantly, the entire arrangement would serve as a physical
• 2:33:54
  Speaker 1: demonstration that God had kept his promises to restore his
• 2:33:58
  Speaker 1: people to their land and renew his relationship with them.
• 2:34:02
  Speaker 1: Every boundary marker, every city gate, every flowing stream would
• 2:34:07
  Speaker 1: be evidence that the God who had seemed to abandon
• 2:34:10
  Speaker 1: them during the dark days of exile, had actually been
• 2:34:13
  Speaker 1: planning their restoration all along. The vision ended where it
• 2:34:19
  Speaker 1: had begun twenty five years earlier, with the overwhelming reality
• 2:34:24
  Speaker 1: of God's presence among his people. But instead of the
• 2:34:28
  Speaker 1: mobile throne chariot that had appeared by the Keebar River
• 2:34:32
  Speaker 1: or the departing glory that had left the old temple,
• 2:34:35
  Speaker 1: this presence was stationary, permanent, and transformative. The name of
• 2:34:40
  Speaker 1: the city, the Lord is there captured the essence of
• 2:34:44
  Speaker 1: everything Ezekiel had been called to prophesy. Judgment would give
• 2:34:48
  Speaker 1: way to restoration, exile would end in return, and the
• 2:34:52
  Speaker 1: God who seemed distant would prove to be eternally near.
• 2:34:57
  Speaker 1: If this journey through Ezekiel has opened your eyes to
• 2:35:00
  Speaker 1: see God's power and faithfulness in a new way, don't
• 2:35:04
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• 2:35:11
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• 2:35:15
  Speaker 1: And here's the thing. Someone in your life needs to
• 2:35:19
  Speaker 1: hear this message of hope today. Maybe they're going through
• 2:35:23
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• 2:35:26
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• 2:35:30
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• 2:35:33
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• 2:35:38
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• 2:35:55
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• 2:36:05
  Speaker 1: word together