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The Story of the Prophet Ezekiel - The Prophet of Visions and Divine Revelations _ Bible Stories · truthunedited

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  Speaker 1: In the fifth year of King Jehoyakim's exile by the
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  Speaker 1: banks of the river Chebar in the land of the Chaldeans,
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  Speaker 1: a young priest of thirty years was about to have
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  Speaker 1: an encounter that would change not only his life, but
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  Speaker 1: the history of all the people of Israel, as recorded
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  Speaker 1: in Ezekiel one one three. In the thirtieth year, in
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  Speaker 1: the fourth month, on the fifth day of the month,
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  Speaker 1: when I was among the exiles by the river Chebah,
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  Speaker 1: the heavens were opened, and I saw visions of God.
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  Speaker 1: His name was Ezekiel, son of Bouzi, and he was
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  Speaker 1: about to experience one of the most extraordinary visions ever
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  Speaker 1: recorded in the Holy Scriptures. The text reveals in Ezekiel
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  Speaker 1: one four that I looked and behold a great stormy
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  Speaker 1: wind came out of the north, and a great cloud
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  Speaker 1: with fire flashing forth continually, and a brightness was about it,
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  Speaker 1: And out of the midst of it came the likeness
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  Speaker 1: of gleaming metal. Out of the midst of the fire.
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  Speaker 1: This supernatural vision was just the beginning of an experience
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  Speaker 1: that would transcend human understanding. From the midst of this
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  Speaker 1: celestial storm emerged four living creatures described in stunning detail
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  Speaker 1: in Ezekiel one five two fourteen. Out of the midst
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  Speaker 1: of it came the likeness of four living creatures. This
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  Speaker 1: was their appearance. They had the likeness of a man.
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  Speaker 1: Each creature possessed a complexity that defied imagination. Four faces
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  Speaker 1: and four wings. The Sacred Text tells us that in
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  Speaker 1: front they had the face of a man, on the right,
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  Speaker 1: the face of a lion, on the left, the face
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  Speaker 1: of an ox, and behind the face of an eagle.
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  Speaker 1: Their wings extended upward, two touching each other and two
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  Speaker 1: covering their bodies. They moved wherever the spirit guided them,
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  Speaker 1: shining like polished bronze and moving with the speed of lightning.
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  Speaker 1: The vision became even more extraordinary when, as reported in
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  Speaker 1: Ezekiel one f fifteen twenty one, mysterious wheels appeared alongside
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  Speaker 1: the living creatures. These were not ordinary wheels. They were
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  Speaker 1: full of eyes all around and moved in perfect harmony
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  Speaker 1: with the heavenly beings. When the living creatures moved, the
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  Speaker 1: wheels moved with them. When the living creatures rose from
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  Speaker 1: the earth, the wheels rose. But the climax of the
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  Speaker 1: vision was yet to come. In Ezekiel one twenty two
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  Speaker 1: twenty eight, the prophet beheld something that transcended even the
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  Speaker 1: magnificence of the living creatures. Over the heads of the
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  Speaker 1: living creatures there was something like a firmament, shining like
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  Speaker 1: awe inspiring crystal, spread out above their heads. Above this
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  Speaker 1: crystalline firmament was a throne of sapphire, and on it
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  Speaker 1: sat a figure resembling a man, but shining like glowing
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  Speaker 1: metal and fire, surrounded by a radiance like that of
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  Speaker 1: a rainbow. It was the very glory of the Lord
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  Speaker 1: manifested in tangible way, and in its presence, Ezekiel fell
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  Speaker 1: on his face to the ground. The divine call came next,
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  Speaker 1: as recorded in Ezekiel two one to two, Son of Man,
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  Speaker 1: stand on your feet, and I will speak with you.
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  Speaker 1: And as he spoke to me, the spirit entered into
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  Speaker 1: me and set me on my feet. This title son
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  Speaker 1: of Man would become a distinctive mark of Ezekiel's ministry,
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  Speaker 1: use more than ninety times throughout the book. The Lord
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  Speaker 1: then revealed his mission. He would be sent to the
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  Speaker 1: rebellious people of Israel, those who, even in exile, continued
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  Speaker 1: to rebel against God. One of the most symbolic and
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  Speaker 1: profound moments of his calling is recorded in Ezekiel two
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  Speaker 1: eight to ten and three one three. The prophet saw
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  Speaker 1: a hand stretched out holding a scroll written on both
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  Speaker 1: sides with lamentations mourning and woe. The Lord then commanded
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  Speaker 1: him to do something extraordinary, son of Man, eat this scroll,
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  Speaker 1: then go and speak to the house of Israel. In obedience,
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  Speaker 1: Ezekiel ate the scroll, which tasted as sweet as honey
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  Speaker 1: in his mouth, even though it contained messages of judgment.
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  Speaker 1: A powerful illustration of how the word of God, though
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  Speaker 1: it may sometimes carry difficult messages, is sweet to those
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  Speaker 1: who receive it with humility. Ezekiel's responsibility would be immense.
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  Speaker 1: In Ezekiel three seventeen to twenty one, God appointed him
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  Speaker 1: as a watchman for the house of Israel, Son of Man,
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  Speaker 1: I have made you a watchman for the house of Israel.
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  Speaker 1: Whenever you hear a word from my mouth, you shall
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  Speaker 1: give them warning from me, like a sentinel in a watchtower.
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  Speaker 1: His duty would be to alert the people to the
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  Speaker 1: imminent danger. If he failed to warn the wicked of
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  Speaker 1: their evil ways, he would be held accountable for their blood.
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  Speaker 1: But if he warned them and they did not listen,
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  Speaker 1: he would and have delivered his own soul to prepare
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  Speaker 1: him for this challenging mission. The Lord promised in Ezekiel
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  Speaker 1: three eight nine, behold, I have made your face as
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  Speaker 1: hard as their faces, and your forehead as hard as
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  Speaker 1: their foreheads. I have made your forehead like an adamant,
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  Speaker 1: harder than flint. This strength would be necessary for his
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  Speaker 1: message would face strong opposition. The text reveals in Ezekiel
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  Speaker 1: three fourteen to fifteen that the spirit lifted me up
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  Speaker 1: and took me away. I went in bitterness in the
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  Speaker 1: heat of my spirit, but the hand of the Lord
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  Speaker 1: was strong upon me, and I came to the exiles
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  Speaker 1: at Telebebe, who dwelt by the river Schebah, and I
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  Speaker 1: sat where they were living, and I sat there, overwhelmed
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  Speaker 1: among them seven days. During this time, Ezekiel processed all
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  Speaker 1: that he had experienced and prepared for the ministry that
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  Speaker 1: lay ahead. The final instructions of his calling came in
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  Speaker 1: Ezekiel three twenty six to twenty seven, when the Lord
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  Speaker 1: revealed that there would be times when the prophet would
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  Speaker 1: be prevented from speaking, becoming mute, and other times when
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  Speaker 1: his mouth would be open to convey divine messages. His
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  Speaker 1: ministry would not be conventional. It would be marked by
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  Speaker 1: dramatic signs, symbolic actions, and prophecies that would shake the
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  Speaker 1: conscience of God's people. The prophetic ministry of Ezekiel began
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  Speaker 1: with a series of dramatic actions that symbolized the fate
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  Speaker 1: of Jerusalem, as recorded in Ezekiel four one three. The
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  Speaker 1: Lord commanded him to take a brick and engrave it
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  Speaker 1: with the city of Jerusalem, building a model of the
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  Speaker 1: siege with towers, ramps, and encampments around it, placing an
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  Speaker 1: iron plate between himself and the city as a sign
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  Speaker 1: of the wall of separation between God and his people.
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  Speaker 1: In one of the most extraordinary demonstrations of prophetic obedience,
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  Speaker 1: Ezekiel four four to eight recounts how he was ordered
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  Speaker 1: to lie on his left side for three hundred ninety days,
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  Speaker 1: representing the years of Israel's iniquity, and then on his
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  Speaker 1: right side for forty days, symbolizing the years of Judah's iniquity.
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  Speaker 1: I have assigned to you the years of their iniquity
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  Speaker 1: according to the number of days, three hundred and ninety days,
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  Speaker 1: and you shall bear the iniquity of the House of Israel.
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  Speaker 1: The dramatization continued when, according to Ezekiel four nine to seventeen,
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  Speaker 1: the prophet had to prepare his food in a peculiar manner,
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  Speaker 1: using a specific measure of twenty shekels of bread per
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  Speaker 1: day cooked with dried dung in the sight of the people.
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  Speaker 1: This act symbolize the scarcity that would come upon Jerusalem. Behold,
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  Speaker 1: I will break the supply of bread in Jerusalem. They
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  Speaker 1: shall eat bread by weight and with anxiety, and they
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  Speaker 1: shall drink water by measure and with dread. In a
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  Speaker 1: new symbolic action described in Ezekiel five one four, the
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  Speaker 1: Lord order Disease to shave his head and beard with
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  Speaker 1: a sharp sword, using a scale to divide the hair
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  Speaker 1: into three equal parts. You shall burn a third part
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  Speaker 1: in the fire in the midst of the city. When
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  Speaker 1: the days of the siege are completed, you shall take
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  Speaker 1: another third part and strike it with the sword all
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  Speaker 1: around the city. And the other third part you shall
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  Speaker 1: scatter to the wind, for I will unsheathe the sword
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  Speaker 1: after them. The most impactful vision of this period is
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  Speaker 1: recorded in Ezekiel eight three eighteen, when the spirit transported
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  Speaker 1: him in a vision to Jerusalem showing him the abominations
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  Speaker 1: taking place within the temple itself, Son of Man, do
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  Speaker 1: you see what they are doing, the great abominations that
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  Speaker 1: the House of Israel is committing here to drive me
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  Speaker 1: far from my sanctuary. The prophet witnessed explicit idolatry, with
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  Speaker 1: seventy elders burning incense before carved images on the walls,
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  Speaker 1: women weeping for Tammuz, and men worshiping the sun. As
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  Speaker 1: a consequence of this widespread corruption, Ezekiel nine three to
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  Speaker 1: eleven describes a terrifying vision. Six celestial executioners were commanded
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  Speaker 1: to pass through the city and kill without mercy, starting
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  Speaker 1: from the sanctuary. Only those who sighed and cried over
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  Speaker 1: the abominations would be spared marked on the forehead by
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  Speaker 1: a man dressed in linen. Kill the old men, the
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  Speaker 1: young men and maidens, the little children and women, but
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  Speaker 1: do not touch anyone who has the mark. The glory
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  Speaker 1: of the Lord, which had appeared at the beginning of
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  Speaker 1: Ezekiel's ministry, was now beginning its painful process of departure
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  Speaker 1: from the temple, as recorded in Ezekiel ten eighteen nineteen
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  Speaker 1: and eleven twenty two twenty three. First, it rose from
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  Speaker 1: above the Cherubim to the threshold of the temple, then
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  Speaker 1: moved to the eastern entrance, and finally positioned itself over
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  Speaker 1: the Mount of Olives, abandoning the place that had been
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  Speaker 1: its dwelling. In Ezekiel twenty four one to fourteen, the
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  Speaker 1: prophet received the message of the Rusty Pot, a powerful
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  Speaker 1: parable about Jerusalem, woe to the bloody city, to the
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  Speaker 1: pot whose rust does not go away. This message came
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  Speaker 1: exactly on the day that the King of Babylon began
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  Speaker 1: the siege against Jerusalem, confirming Ezekiel's prophetic accuracy. The most
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  Speaker 1: personally painful moment for the prophet came in Ezekiel twenty
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  Speaker 1: four fifteen twenty seven, when the Lord warned him that
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  Speaker 1: he would take away the delight of his eyes his
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  Speaker 1: wife with a sudden blow. Son of man, behold, I
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  Speaker 1: will take away from you the desire of your eyes
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  Speaker 1: at a stroke. Yet you shall not mourn or weep,
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  Speaker 1: nor shall your tears run down. He was not to
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  Speaker 1: publicly mourn, becoming a signed to the people that just
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  Speaker 1: as he could not mourn his loss, they could not
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  Speaker 1: lament the loss of Jerusalem and the Temple Ezekiel's wife
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  Speaker 1: died on the night before the news of the final
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  Speaker 1: siege of Jerusalem began, and his obedient response to the
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  Speaker 1: divine command not to mourn publicly served as a final
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  Speaker 1: dramatic sign before the fulfillment of the judgment prophecies. In
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  Speaker 1: the morning, I spoke to the people, and at evening
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  Speaker 1: my wife died, and I did as I was commanded.
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  Speaker 1: After the prophecies regarding Jerusalem, the prophetic gaze of Ezekiel
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  Speaker 1: turned toward the neighboring nations of Israel. It was time
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  Speaker 1: for God to demonstrate that not only his chosen people
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  Speaker 1: would face accountability, but also those who rejoiced at Israel's
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  Speaker 1: downfall would come to know the weight of divine justice.
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  Speaker 1: As recorded in Ezekiel twenty five to one to seven,
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  Speaker 1: the first judgment was pronounced against Ammon, because you have
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  Speaker 1: clapped your hands and stomped your feet, and rejoice in
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  Speaker 1: your heart at the destruction of the land of Israel. Behold,
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  Speaker 1: I will stretch out my hand against you and give
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  Speaker 1: you as plunder to the nations. The Ammonites, descendants of Lot,
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  Speaker 1: through his younger daughter, had reveled in the destruction of
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  Speaker 1: the temple and the exile of God's people, an attitude
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  Speaker 1: revealing their deep seated hatred for Israel. The text reveals
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  Speaker 1: that the punishment would be severe. In Ezekiel twenty five
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  Speaker 1: forty five, God declares, behold, I will deliver you into
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  Speaker 1: the hands of the east, and they will set up
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  Speaker 1: their camps against you and pitch their tents in you.
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  Speaker 1: They will eat your fruits and drink your milk. The
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  Speaker 1: city of Rabbah, the capital of the Ammonites, would become
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  Speaker 1: a pasture for camels, and all the territory of Ammon
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  Speaker 1: would be a resting place for sheep. This was the
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  Speaker 1: end of a nation that had chosen the path of
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  Speaker 1: scorn against God's people. In the same sequence of judgments,
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  Speaker 1: in Ezekiel Kue twenty five eight to eleven, the prophet
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  Speaker 1: turned his attention to Moab, because Moab and Seyr say, behold,
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  Speaker 1: the House of Judah is like all the nations. The
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  Speaker 1: Moabites also descendants of Lot, but through his elder daughter,
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  Speaker 1: had despised the uniqueness of God's chosen people, equating them
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  Speaker 1: with other nations and thus denying the divine purpose for Israel.
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  Speaker 1: The punishment would be proportional. Therefore, I will open the
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  Speaker 1: side of Moab from its cities, from its cities on
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  Speaker 1: the frontier the glory of the land Beth, Jeshamuth, Balmaeon
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  Speaker 1: and even Kiriathyme. The judgment against Edom described in Ezekiel
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  Speaker 1: twenty five twelve fourteen was particularly severe and personal. Thus,
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  Speaker 1: says the Lord God, because Edom has acted vengefully against
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  Speaker 1: the House of Judah and has become exceedingly guilty, avenging
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  Speaker 1: itself upon her. The Edomites, deced tendants of Esau harbored
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  Speaker 1: an ancestral hatred against their Israelite brothers that dated back
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  Speaker 1: to the rivalry between Jacob and Esau. When they saw
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  Speaker 1: Jerusalem falling, they not only rejoiced, but actively participated in
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  Speaker 1: its destruction by delivering fugitives to the Babylonians and looting
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  Speaker 1: the city. The divine response would come through God's own people.
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  Speaker 1: I will execute my vengeance against Edom by the hand
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  Speaker 1: of my people Israel. The Philistines, historical enemies of Israel
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  Speaker 1: since the days of the Judges, were not forgotten. In
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  Speaker 1: Ezekiel twenty five fifteen to seventeen, the Lord pronounced a
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  Speaker 1: specific judgment against them because the Philistines acted out of
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  Speaker 1: vengeance and with a spiteful heart to destroy with perpetual enmity.
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  Speaker 1: Their punishment would be complete. I will execute great vengeance
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  Speaker 1: upon them, with furious punishments, and they shall know that
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  Speaker 1: I am the Lord when I have Ecoes executed my
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  Speaker 1: vengeance upon them. But it was against Tire that Ezekiel
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  Speaker 1: delivered one of the most extensive and detailed prophecies of judgment.
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  Speaker 1: In Ezekiel twenty sixth to one twenty one, the Lord
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  Speaker 1: revealed how this powerful trading city state would be destroyed. Behold,
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  Speaker 1: I am against you, o Tire, and I will bring
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  Speaker 1: many nations against you, as the sea brings up its waves.
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  Speaker 1: The prophecy precisely detailed how nebucad Nezar, king of Babylon,
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  Speaker 1: would come against Tire with a mighty army. He will
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  Speaker 1: kill your daughters in the field and make forts against you,
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  Speaker 1: and raise up a siege mound against you, and lift
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  Speaker 1: up the shield against you. The lament over Tire recorded
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  Speaker 1: in Ezekiel twenty seven one to thirty six is a
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  Speaker 1: poetic masterpiece that describes the city as a magnificently constructed
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  Speaker 1: merchant ship. Your borders are in the heart of the seas.
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  Speaker 1: Your builders perfected your beauty with impressive detail. The text
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  Speaker 1: lists all the precious materials used in its construction Cedar
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  Speaker 1: from Lebanon for the masts, oaks from Bashan for the oars,
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  Speaker 1: ivory and wood from the islands of Kittim for the benches.
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  Speaker 1: The commercial wealth of Tire is meticulously described. According to
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  Speaker 1: Ezekiel twenty seven twelve twenty five, it traded with practically
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  Speaker 1: the entire known world. Silver, iron, tin, and lead from
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  Speaker 1: Tarshish slaves, and bronze objects from Javan, Tubul and Meshek, horses,
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  Speaker 1: riders and mules from Tagama, Ivory and ebony from the islands,
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  Speaker 1: wine from Helbon, white wool from Sar, spices, precious stones
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  Speaker 1: and gold from Sheba. It was truly the commercial center
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  Speaker 1: of the ancient world. In one of the more enigmatic
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  Speaker 1: and profound passages of the book, Ezekiel twenty eight one
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  Speaker 1: nineteen brings a prophecy against the King of Tire that
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  Speaker 1: transcends mere human context. You were the anointed Cherub who
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  Speaker 1: covers I established you. You were on the holy mountain
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  Speaker 1: of God. You walked in the midst of fiery stones.
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  Speaker 1: You were perfect in your ways from the day you
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  Speaker 1: were created until iniquity was found in you. This passage
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  Speaker 1: is often interpreted as having a dual meaning, referring not
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  Speaker 1: only to the earthly king of Tire, but also alluding
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  Speaker 1: to the original fall of Satan. Egypt, the greatest power
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  Speaker 1: in the region after Babylon, received special attention in Ezekiel's prophecies.
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  Speaker 1: In Ezekiel twenty nine to one Tuan sixteen, the Lord
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  Speaker 1: compares Pharaoh to a great crocodile. Behold, I am against you, o, Pharaoh,
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  Speaker 1: King of Egypt, great crocodile, lying in the midst of
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  Speaker 1: your rivers, who says, my river is my own, and
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  Speaker 1: I made it for myself. His pride would be broken
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  Speaker 1: through a period of forty years of desolation, after which
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  Speaker 1: Egypt would be restoredrd but it would never regain its
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  Speaker 1: former glory. The fall of Egypt is further compared to
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  Speaker 1: that of a great tree in one of the most
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  Speaker 1: beautiful metaphors of the book, recorded in Ezekiel thirty one
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  Speaker 1: one to eighteen. To whom are you like in your greatness? Behold,
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  Speaker 1: Assyria was like a cedar in Lebanon, with beautiful branches
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  Speaker 1: shady foliage and high stature. Its top was among the
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  Speaker 1: thick boughs. The text details how this majestic cedar provided
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  Speaker 1: shade for all the great nations, but because of its pride,
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  Speaker 1: was cut down and felled. So would be the fate
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  Speaker 1: of Egypt. The climax of the prophecies against Egypt comes
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  Speaker 1: in the form of a funeral lamentation in Ezekiel thirty
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  Speaker 1: two one thirty two, where Pharaoh is again compared to
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  Speaker 1: a crocodile, but this time being dragged in a net
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  Speaker 1: with a net of many peoples. I will catch you,
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  Speaker 1: and I will pull you in my net, the prophet.
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  Speaker 1: He concludes with a striking vision of the world of
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  Speaker 1: the dead, where Pharaoh and his army would join all
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  Speaker 1: the other nations that had fallen before them. There is
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  Speaker 1: as Syria and all her people around her graves, all
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  Speaker 1: of them slain fallen by the sword. Ezekiel's ministry entered
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  Speaker 1: a crucial phase when, as recorded in Ezekiel thirty three
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  Speaker 1: one to six, the Lord renewed his calling as a watchman,
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  Speaker 1: son of man. Speak to the children of your people,
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  Speaker 1: and say to them, when I bring the sword upon
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  Speaker 1: the land and the people of the land, take a
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  Speaker 1: man from their territory and make him their watchman when
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  Speaker 1: he sees the sword coming upon the land and blows
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  Speaker 1: the trumpet and warns the people. This renewal of calling
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  Speaker 1: marked a decisive moment, as the prophet had remained silent
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  Speaker 1: about Jerusalem since the death of his wife. During this
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  Speaker 1: period of silence, which lasted approximately two years, Ezekiel could
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  Speaker 1: only speak when God gave him specific messages, as described
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  Speaker 1: in Ezekiel thirty three twenty one twenty two. In the
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  Speaker 1: twelfth year of our captivity, in the tenth month, on
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  Speaker 1: the fifth day of the month, a fugitive came to
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  Speaker 1: me from Jerusalem, saying the city has been struck down. Now.
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  Speaker 1: The hand of the Lord had been upon me in
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  Speaker 1: the evening before the fugitive came to me, and he
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  Speaker 1: opened my mouth before he came to me in the morning.
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  Speaker 1: So my mouth was opened, and I was no longer mute.
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  Speaker 1: The moment was dramatically significant. In Ezekiel thirty three twenty one,
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  Speaker 1: a fugitive arrived in Babylon, bringing the news that every
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  Speaker 1: one feared, but that Ezekiel had already prophesied the city
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  Speaker 1: has been struck down. Jerusalem had finally fallen. The night
• 20:50
  Speaker 1: before the messenger's arrival, the Lord had already opened Ezekiel's mouth,
• 20:55
  Speaker 1: preparing him for this pivotal moment. The prophet could now
• 20:59
  Speaker 1: speak freely, but his message would change in tone. The
• 21:03
  Speaker 1: people's response to the fall of Jerusalem revealed the depth
• 21:07
  Speaker 1: of their hard heartedness. In Ezekiel thirty three thirty thirty three,
• 21:12
  Speaker 1: the Lord wants the prophet, as for you, son of man,
• 21:16
  Speaker 1: Your people talk about you by the walls and at
• 21:18
  Speaker 1: the doors of the houses, and they speak to one another,
• 21:21
  Speaker 1: each saying to his brother, Come, I pray you, and
• 21:25
  Speaker 1: hear what is the word that comes from the Lord.
• 21:27
  Speaker 1: The people came to hear Ezekiel as if they were
• 21:30
  Speaker 1: attending entertainment, appreciating his eloquence but not applying his words
• 21:35
  Speaker 1: to their hearts. In Ezekiel thirty three tenty eleven, the
• 21:39
  Speaker 1: prophet had to confront the despair that had taken hold
• 21:42
  Speaker 1: of the exiles. Thus, you say, our sins and our
• 21:46
  Speaker 1: transgressions are upon us, and we waste away in them.
• 21:50
  Speaker 1: How then can we live? The divine response was surprisingly merciful.
• 21:56
  Speaker 1: Say to them, as I live, says the Lord God.
• 22:00
  Speaker 1: I have no pleasure in the death of the wicked,
• 22:02
  Speaker 1: but that the wicked turn from his way and live.
• 22:05
  Speaker 1: Turn turn from your evil ways, For why will you die,
• 22:09
  Speaker 1: o house of Israel. The text reveals in Ezekiel thirty
• 22:13
  Speaker 1: three twelve to sixteen a fundamental principle of divine justice.
• 22:18
  Speaker 1: The righteousness of the righteous shall not deliver him in
• 22:21
  Speaker 1: the day of his transgression. And as for the wickedness
• 22:25
  Speaker 1: of the wicked, he shall not fall by it in
• 22:27
  Speaker 1: the day that he turns from his wickedness. Nor shall
• 22:30
  Speaker 1: the righteous be able to live by his righteousness in
• 22:34
  Speaker 1: the day that he sins. This message emphasized individual responsibility
• 22:40
  Speaker 1: and the constant possibility of repentance. However, the survivors in
• 22:45
  Speaker 1: Jerusalem maintained an arrogant attitude. In Ezekiel thirty three twenty
• 22:50
  Speaker 1: four to twenty nine, they said, Abraham was one and
• 22:54
  Speaker 1: possessed the land, but we are many. This land has
• 22:58
  Speaker 1: been given to us in possession. The Lord responded, through Ezekiel,
• 23:02
  Speaker 1: pointing out their ongoing sins. You eat the flesh with
• 23:06
  Speaker 1: the blood, lift up your eyes toward your idols and
• 23:09
  Speaker 1: shed blood. Will you then possess the land? The consequence
• 23:14
  Speaker 1: would be further destruction and desolation. Ezekiel's role as a
• 23:19
  Speaker 1: watchman was now expanding. In Ezekiel thirty three seventy nine,
• 23:23
  Speaker 1: the Lord reenforced, so you, son of Man, I have
• 23:27
  Speaker 1: made a watchman for the house of Israel. Therefore you
• 23:30
  Speaker 1: shall hear a word from my mouth and warn them
• 23:33
  Speaker 1: from me. His responsibility was not only to warn of
• 23:36
  Speaker 1: impending danger, but also to guide the people on the
• 23:40
  Speaker 1: path of restoration. This new phase of Ezekiel's ministry marked
• 23:45
  Speaker 1: an important transition. As recorded in Ezekiel thirty three seventeen
• 23:49
  Speaker 1: to twenty, the prophet had to defend the justice of
• 23:53
  Speaker 1: God's ways in light of the people's accusations. Yet the
• 23:58
  Speaker 1: children of your people say the way of the Lord
• 24:01
  Speaker 1: is not fair, but it is their own way that
• 24:03
  Speaker 1: is not fair. It was necessary to help the people
• 24:06
  Speaker 1: understand that God judges each one according to their own ways.
• 24:11
  Speaker 1: After the messages of judgment and the confirmation of Jerusalem's fall,
• 24:15
  Speaker 1: the tone of Ezekiel's prophecies dramatically shifted to messages of
• 24:20
  Speaker 1: hope and restoration. In Ezekiel thirty four one ten, the
• 24:25
  Speaker 1: Lord begins by denouncing the negligent leaders of Israel, woe
• 24:30
  Speaker 1: to the shepherds of Israel, who only take care of themselves.
• 24:34
  Speaker 1: Should not the shepherds take care of the flock. You
• 24:37
  Speaker 1: eat the koords, clothe yourselves with the wool, and slaughter
• 24:41
  Speaker 1: the choice animals, but you do not take care of
• 24:44
  Speaker 1: the flock. This condemnation of the false shepherds set the
• 24:48
  Speaker 1: stage for one of the most beautiful Messianic promises in
• 24:52
  Speaker 1: the book. God himself promised to intervene directly, as recorded
• 24:57
  Speaker 1: in Ezekiel thirty four eleven tun of sixteen. For this
• 25:01
  Speaker 1: is what the sovereign Lord says, I myself will search
• 25:04
  Speaker 1: for my sheep and look after them. As a shepherd
• 25:07
  Speaker 1: looks after his scattered flock when he is with them,
• 25:10
  Speaker 1: so will I look after my sheep. I will rescue
• 25:13
  Speaker 1: them from all the places where they were scattered on
• 25:15
  Speaker 1: a day of clouds and darkness. This promise would take
• 25:19
  Speaker 1: on even greater significance with the revelation of the true shepherd.
• 25:23
  Speaker 1: In one of the most well known passages of the book,
• 25:26
  Speaker 1: Ezekiel thirty four twenty three twenty four presents the messianic
• 25:30
  Speaker 1: promise I will place over them one shepherd, my servant David,
• 25:35
  Speaker 1: and he will tend them. He will tend them and
• 25:38
  Speaker 1: be their shepherd. I the Lord will be their God,
• 25:42
  Speaker 1: and my servant David will be prince among them. I
• 25:47
  Speaker 1: the Lord have spoken. This reference to David, centuries after
• 25:51
  Speaker 1: his death clearly pointed to the coming Messiah. The promise
• 25:55
  Speaker 1: of restoration extends to the land itself. In Ezekiel thirty
• 25:59
  Speaker 1: four twenty five thirty one, I will make a covenant
• 26:03
  Speaker 1: of peace with them and rid the land of savage beasts,
• 26:07
  Speaker 1: so that they may live in the wilderness and sleep
• 26:09
  Speaker 1: in the forests in safety. The Lord promises showers of blessing,
• 26:13
  Speaker 1: fruitful trees, safety from enemies, and liberation from all forms
• 26:18
  Speaker 1: of oppression. One of the more enigmatic prophecies appears in
• 26:22
  Speaker 1: Ezekiel thirty five, where mount Sair the territory of Edom
• 26:27
  Speaker 1: receives specific judgment because you had a perpetual hatred and
• 26:32
  Speaker 1: gave the Israelites over to the sword at the time
• 26:35
  Speaker 1: of their calamity. This judgment serves as a contrast to
• 26:39
  Speaker 1: the blessings promised to the mountains of Israel in the
• 26:42
  Speaker 1: following chapter. In Ezekiel thirty six twenty two thirty two,
• 26:47
  Speaker 1: God reveals the deeper reason for his restorative actions. It
• 26:52
  Speaker 1: is not for your sake, people of Israel, that I
• 26:55
  Speaker 1: am going to do these things, but for the sake
• 26:58
  Speaker 1: of my holy name, which you have profaned among the
• 27:01
  Speaker 1: nations where you have gone. The Lord then promises a
• 27:05
  Speaker 1: complete spiritual transformation. I will sprinkle clean water on you,
• 27:10
  Speaker 1: and you will be clean. I will cleanse you from
• 27:12
  Speaker 1: all your impurities and from all your idols. I will
• 27:16
  Speaker 1: give you a new heart and put a new spirit
• 27:18
  Speaker 1: in you. I will remove from you your heart of
• 27:21
  Speaker 1: stone and give you a heart of flesh. The climax
• 27:25
  Speaker 1: of the promises of restoration comes in Ezekiel thirty seven
• 27:29
  Speaker 1: one to fourteen, with the famous vision of the Valley
• 27:32
  Speaker 1: of dry Bones. The prophet is taken by the spirit
• 27:37
  Speaker 1: to a valley full of very dry bones. Son of Man,
• 27:42
  Speaker 1: can these bones live, I said, Sovereign Lord, you alone know.
• 27:50
  Speaker 1: At God's command. Ezekiel prophesies to the bones, which begin
• 27:55
  Speaker 1: to come together covered with tendons, flesh and skin, until
• 27:59
  Speaker 1: they finally received leave the breath of life. This is
• 28:03
  Speaker 1: what the Sovereign Lord says to these bones. I will
• 28:07
  Speaker 1: make breath enter you, and you will come to life.
• 28:12
  Speaker 1: This dramatic vision symbolized the national and spiritual restoration of Israel.
• 28:17
  Speaker 1: Shortly after, in Ezekiel thirty seven fifteen twenty eight, the
• 28:21
  Speaker 1: Lord commands a symbolic action with two sticks, Son of Man,
• 28:26
  Speaker 1: take a stick of wood and write on it belonging
• 28:29
  Speaker 1: to Judah and the Israelites associated with him. Then take
• 28:33
  Speaker 1: another stick of wood and write on it belonging to Joseph,
• 28:37
  Speaker 1: that is, to Ephraim and all the Israelites associated with him.
• 28:42
  Speaker 1: The two sticks were to become one in the prophet's hand,
• 28:46
  Speaker 1: symbolizing the reunification of the northern and southern tribes under
• 28:50
  Speaker 1: a single king. The promise culminates with a new, everlasting
• 28:55
  Speaker 1: covenant described in Ezekiel thirty seven twenty six twenty eight.
• 28:59
  Speaker 1: I will make a covenant of peace with them. It
• 29:02
  Speaker 1: will be an everlasting covenant. I will establish them and
• 29:06
  Speaker 1: increase their numbers, and I will put my sanctuary among them. Forever.
• 29:11
  Speaker 1: My dwelling place will be with them. I will be
• 29:13
  Speaker 1: their God, and they will be my people. This promise
• 29:17
  Speaker 1: of restoration encompasses all aspects of the people's lives, spiritual, national, territorial,
• 29:25
  Speaker 1: and relational with God. The New Heart and new spirit
• 29:28
  Speaker 1: promised in Ezekiel thirty six twenty six twenty seven, are
• 29:32
  Speaker 1: especially significant. I will give you a new heart and
• 29:36
  Speaker 1: put a new spirit in you. I will remove from
• 29:39
  Speaker 1: you your heart of stone and give you a heart
• 29:41
  Speaker 1: of flesh. And I will put my spirit in you
• 29:45
  Speaker 1: and move you to follow my decrees and be careful
• 29:48
  Speaker 1: to keep my laws. This inner transformation would be key
• 29:52
  Speaker 1: to true and lasting obedience. After the promises of restoration,
• 29:56
  Speaker 1: the prophecies of Ezekiel turn to a distant future, describing
• 30:01
  Speaker 1: an apocalyptic battle of monumental proportions. In Ezekiel thirty eight
• 30:07
  Speaker 1: one to two, the Lord introduces a new character, son
• 30:11
  Speaker 1: of Man, set your face against God of the land
• 30:15
  Speaker 1: of Magog, the chief prince of Meshek and Tubal, and
• 30:18
  Speaker 1: prophesy against him. This enigmatic figure, Gog, would be the
• 30:24
  Speaker 1: leader of a vast coalition of nations rising against the
• 30:27
  Speaker 1: people of God. The text reveals in Ezekiel thirty eight
• 30:31
  Speaker 1: three to six the extent of this military alliance. Thus
• 30:35
  Speaker 1: says the Lord God, behold, I am against you, o Gog,
• 30:40
  Speaker 1: chief Prince of Meshek and Tubul, and I will turn
• 30:43
  Speaker 1: you around and put hooks in your jaws, and lead
• 30:46
  Speaker 1: you out with all your army, horses and horsemen, all
• 30:49
  Speaker 1: splendidly clothed, a great company with butler and shield, all
• 30:54
  Speaker 1: of them handling swords. The prophecy specifically mentions Persia, Ethiopia, Libya, Goma,
• 31:01
  Speaker 1: and the House of Togarma, representing nations from the north, south, east,
• 31:06
  Speaker 1: and west. The timing of the attack is described in
• 31:10
  Speaker 1: Ezekiel thirty eight eight to nine with precise details. After
• 31:14
  Speaker 1: many days you will be visited. In the latter years
• 31:18
  Speaker 1: you will come into the land of those brought back
• 31:20
  Speaker 1: from the sword and gathered from many peoples on the
• 31:24
  Speaker 1: mountains of Israel, which had long been desolate. The text
• 31:28
  Speaker 1: indicates that this attack would occur when Israel was re
• 31:30
  Speaker 1: established in its land, seemingly living in safety. The motivation
• 31:35
  Speaker 1: of the invaders is exposed in Ezekiel thirty eight ten
• 31:39
  Speaker 1: to thirteen. Thus says the Lord God, it will come
• 31:43
  Speaker 1: to pass at that time that you will devise an
• 31:46
  Speaker 1: evil plan, and you will say, I will go up
• 31:49
  Speaker 1: against the land of unwalled villages. I will go to
• 31:52
  Speaker 1: a peaceful people who dwell safely, all of them dwelling
• 31:56
  Speaker 1: without walls, and having neither Bars nor Gates. Sophecy reveals
• 32:00
  Speaker 1: that God and his allies would come to plunder and steel,
• 32:04
  Speaker 1: drawn by the prosperity of restored Israel. In one of
• 32:09
  Speaker 1: the most dramatic passages, Ezekiel thirty eight fourteen sixteen describes
• 32:14
  Speaker 1: the invasion as a cloud covering the land. You will
• 32:17
  Speaker 1: come from your place from the far north, you and
• 32:21
  Speaker 1: many peoples with you, all of them riding on horses,
• 32:24
  Speaker 1: a great company and a mighty army, and you will
• 32:27
  Speaker 1: come up against my people Israel, like a cloud to
• 32:30
  Speaker 1: cover the land. However, the divine purpose behind this event
• 32:35
  Speaker 1: would be to manifest his holiness in the sight of
• 32:38
  Speaker 1: the nations. God's response to this invasion is described in
• 32:43
  Speaker 1: cataclysmic terms in Ezekiel thirty eighth eighteen twenty three. It
• 32:48
  Speaker 1: will come to pass at that time when God comes
• 32:52
  Speaker 1: against the land of Israel, says the Lord God, that
• 32:55
  Speaker 1: my fury will show in my face. The Lord promises
• 32:59
  Speaker 1: to intervene with a great earthquake, pestilence, torrential rain, hailstones, fire,
• 33:05
  Speaker 1: and brimstone. The destruction of the invaders would be complete
• 33:10
  Speaker 1: and serve as a testimony to divine sovereignty. Chapter thirty
• 33:16
  Speaker 1: nine continues the narrative detailing the consequences of this epic battle.
• 33:21
  Speaker 1: In Ezekiel thirty nine one to six, the Lord reaffirms
• 33:25
  Speaker 1: his judgment against God, and I will turn you around
• 33:29
  Speaker 1: and lead you on, bringing you up from the far north,
• 33:32
  Speaker 1: and bring you against the mountains of Israel. I will
• 33:35
  Speaker 1: knock the bow out of your left hand, and cause
• 33:38
  Speaker 1: the arrows to fall out of your right hand. The
• 33:40
  Speaker 1: destruction would be so complete that even the invaders weapons
• 33:45
  Speaker 1: would be cast down. One of the most impressive aspects
• 33:48
  Speaker 1: of the prophecy is the description of the land's cleansing
• 33:52
  Speaker 1: following the battle. In Ezekiel thirty nine to nine to ten,
• 33:56
  Speaker 1: it is stated that the people of Israel would use
• 33:59
  Speaker 1: the invader's weapons fuel for seven years, and those who
• 34:02
  Speaker 1: inhabit the cities of Israel will go out and set
• 34:05
  Speaker 1: on fire and burn the weapons, both the shields and
• 34:09
  Speaker 1: the bucklers, the bows and the arrows, the javelins and
• 34:13
  Speaker 1: the spears, and they will make fire with them for
• 34:16
  Speaker 1: seven years. The text continues in Ezekiel thirty nine eleven
• 34:20
  Speaker 1: to sixteen, describing a specific valley where Gog and his
• 34:24
  Speaker 1: multitude would be buried. And it will come to pass
• 34:27
  Speaker 1: that on that day I will give Gog a burial
• 34:30
  Speaker 1: place there in Israel, the valley of those who pass
• 34:33
  Speaker 1: east of the sea. And it will obstruct travelers, because
• 34:37
  Speaker 1: there they will bury Gog and all his multitude, and
• 34:40
  Speaker 1: they will call it the Valley of Hamon Gog. The
• 34:44
  Speaker 1: process of cleansing the land would take seven months, demonstrating
• 34:48
  Speaker 1: the magnitude of the destruction. One of the most vivid
• 34:51
  Speaker 1: elements of the prophecy is the banquet for the birds
• 34:54
  Speaker 1: of prey described in Ezekiel thirty nine seventeen to twenty
• 35:00
  Speaker 1: And you, son of Man, thus says the Lord God.
• 35:04
  Speaker 1: Speak to every sort of bird, and to every beast
• 35:08
  Speaker 1: of the field. Assemble and come gather from all sides
• 35:12
  Speaker 1: to my sacrificial feast, which I am sacrificing for you,
• 35:16
  Speaker 1: a great sacrifice on the mountains of Israel, that you
• 35:19
  Speaker 1: may eat flesh and drink blood. This powerful imagery symbolizes
• 35:24
  Speaker 1: the completeness of divine judgment. The prophecy concludes on a
• 35:29
  Speaker 1: note of hope and restoration in Ezekiel thirty nine twenty
• 35:32
  Speaker 1: five to twenty nine. Therefore, thus says the Lord God,
• 35:37
  Speaker 1: Now I will bring back the captives of Jacob, and
• 35:40
  Speaker 1: have mercy on the whole house of Israel, and I
• 35:43
  Speaker 1: will be jealous for my holy name. The Lord promises
• 35:48
  Speaker 1: that after these events, he will pour out his spirit
• 35:51
  Speaker 1: on the House of Israel and never again hide his
• 35:55
  Speaker 1: face from them. This glorious ending marks the trans position
• 36:00
  Speaker 1: to the final section of the book, which will address
• 36:03
  Speaker 1: the restoration of the temple and worship. In the twenty
• 36:07
  Speaker 1: fifth year of exile, when hope seemed farthest away, Ezekiel
• 36:12
  Speaker 1: received the last and most extensive of his visions, as
• 36:16
  Speaker 1: recorded in Ezekiel forty one one four, in the beginning
• 36:20
  Speaker 1: of the year on the tenth of the month in
• 36:23
  Speaker 1: the twenty fifth year of our captivity, on the fourteenth year,
• 36:27
  Speaker 1: after the city was struck down. On that very day,
• 36:31
  Speaker 1: the hand of the Lord came upon me in a
• 36:34
  Speaker 1: divine vision. The prophet was transported to a very high
• 36:37
  Speaker 1: mountain in Israel, where he saw structures resembling a city.
• 36:42
  Speaker 1: A being with the appearance of bronze, holding a linen
• 36:45
  Speaker 1: cord and a measuring rod awaited Ezekiel. In Ezekiel forty
• 36:49
  Speaker 1: point four. This celestial messenger instructed the prophet, son of man,
• 36:55
  Speaker 1: look with your eyes, and hear with your ears, and
• 36:59
  Speaker 1: set your heart upon all that I shall show you,
• 37:02
  Speaker 1: for you were brought here to show it to the
• 37:04
  Speaker 1: House of Israel. Thus began a meticulous description of the
• 37:09
  Speaker 1: future temple. The precision of the measurements is astonishing. In
• 37:14
  Speaker 1: Ezekiel forty five to sixteen, the heavenly Guide starts measuring
• 37:19
  Speaker 1: the outer wall, and behold there was a wall all
• 37:23
  Speaker 1: around the house. And in the hand of the man
• 37:25
  Speaker 1: was a measuring rod of six cubits, each cubit being
• 37:29
  Speaker 1: a handbreadth longer. And he measured the width of the
• 37:32
  Speaker 1: building one rod, and the height one rod. Every detail
• 37:36
  Speaker 1: is carefully recorded, from the dimensions of the gates to
• 37:39
  Speaker 1: the exact number of steps. The outer courtyard is described
• 37:44
  Speaker 1: in Ezekiel forty seventeen to twenty seven with equal precision.
• 37:49
  Speaker 1: Then he brought me into the outer courtyard, and behold
• 37:53
  Speaker 1: there were chambers and a pavement made for the courtyard.
• 37:56
  Speaker 1: All around. Thirty chambers were on that pageavement. The text
• 38:01
  Speaker 1: details the measurements of the north, south, and east gates,
• 38:05
  Speaker 1: all identical in their dimensions, demonstrating perfect symmetry. The inner
• 38:10
  Speaker 1: courtyard receives special attention. In Ezekiel forty twenty eight forty seven,
• 38:16
  Speaker 1: each gate, chamber and vestibule is measured and described. The
• 38:20
  Speaker 1: tables for sacrifice are specified in Ezekiel forty thirty nine
• 38:25
  Speaker 1: to forty three. In the vestibule of the gate, there
• 38:28
  Speaker 1: were two tables on one side and two tables on
• 38:31
  Speaker 1: the other on which to slay the burnt offering, and
• 38:35
  Speaker 1: the sin offering, and the guilt offering. Even the hooks
• 38:39
  Speaker 1: for hanging the offerings are mentioned, showcasing the meticulousness of
• 38:43
  Speaker 1: the vision. The temple itself is described in Ezekiel forty
• 38:47
  Speaker 1: one one to twenty six with extraordinary details. The text
• 38:51
  Speaker 1: reveals in Ezekiel forty one four that when they reached
• 38:55
  Speaker 1: the most holy place, the angel declared, this is the
• 38:59
  Speaker 1: most holy place. The walls were adorned with cherubim and
• 39:03
  Speaker 1: palm trees alternated, symbolizing divine presence and abundant life. The
• 39:09
  Speaker 1: precision of the measurements continues, and he measured its length
• 39:13
  Speaker 1: twenty cubits and its width twenty cubits In front of
• 39:18
  Speaker 1: the temple. One of the most significant aspects of the
• 39:21
  Speaker 1: vision appears in Ezekiel forty three one five when the
• 39:25
  Speaker 1: glory of the Lord returns to the temple. Then he
• 39:29
  Speaker 1: brought me to the gate, the gate that faces east,
• 39:33
  Speaker 1: and behold, the glory of the God of Israel was
• 39:37
  Speaker 1: coming from the east, and its voice was like the
• 39:40
  Speaker 1: sound of many waters, and the earth shone with his glory.
• 39:45
  Speaker 1: This moment marks the dramatic reversal of the departure of
• 39:48
  Speaker 1: divine glory that Ezekiel had witnessed before the destruction of
• 39:53
  Speaker 1: the First Temple. The regulations for worship are established in
• 39:57
  Speaker 1: precise detail in Ezekiel forty four one to thirty one.
• 40:02
  Speaker 1: The Lord defines who may enter the sanctuary and how
• 40:05
  Speaker 1: they should behave The eastern gate was to remain closed,
• 40:09
  Speaker 1: for the Lord had entered through it. Only the prince
• 40:13
  Speaker 1: could sit there to eat bread before the Lord. The
• 40:16
  Speaker 1: priests receive specific instructions in Ezekiel forty four fifteen to
• 40:20
  Speaker 1: thirty one. But the levitical priests, the sons of Zadok,
• 40:25
  Speaker 1: who kept the charge of my sanctuary, when the children
• 40:28
  Speaker 1: of Israel went astray from me, they shall come near
• 40:31
  Speaker 1: to me to minister to me. Their garments, marriages, and
• 40:36
  Speaker 1: even their haircuts are regulated, demonstrating the holiness required for
• 40:41
  Speaker 1: divine service. One of the most impressive visions appears in
• 40:45
  Speaker 1: Ezekiel forty seven one twelve, where the prophet sees a
• 40:49
  Speaker 1: river flowing from the temple. Afterward, he brought me back
• 40:53
  Speaker 1: to the entrance of the temple, and behold, water was
• 40:56
  Speaker 1: issuing from below the threshold of the temple toward the east.
• 41:01
  Speaker 1: This miraculous river grew deeper as it flowed, bringing life
• 41:06
  Speaker 1: wherever it went. Fruit trees grew on its banks, yielding
• 41:11
  Speaker 1: fruit every month, and their leaves were for healing. The
• 41:15
  Speaker 1: division of the land is detailed in Ezekiel forty seven
• 41:19
  Speaker 1: thirteen forty eight twenty nine, with each tribe receiving its
• 41:23
  Speaker 1: specific portion. The system is entirely new, with strips of
• 41:28
  Speaker 1: land running from east to west, different from the historical division.
• 41:33
  Speaker 1: A special portion is reserved for the sanctuary and the city.
• 41:36
  Speaker 1: The city itself is described in Ezekiel forty eight thirty
• 41:40
  Speaker 1: to thirty five, with twelve gates named after the tribes
• 41:44
  Speaker 1: of Israel, But the most significant detail comes in the
• 41:48
  Speaker 1: last verse of the book, Ezekiel forty eight thirty five.
• 41:52
  Speaker 1: And the name of the city from that day shall
• 41:55
  Speaker 1: be the Lord. Is there this name in Hebrew Yahweshama
• 42:00
  Speaker 1: encapsulates all the hope and promise of the vision the
• 42:03
  Speaker 1: permanent presence of God with his people. The description of
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  Speaker 1: the new temple also includes specific regulations for offerings and festivals.
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  Speaker 1: In Ezekiel forty five one to forty six twenty four,
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  Speaker 1: the religious calendar is reorganized with special emphasis on the
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  Speaker 1: celebration of Passover and the feast of Tabernacles. The prince
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  Speaker 1: receives specific responsibilities in leading worship, although his role is
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  Speaker 1: clearly subordinate to that of the priests. All this detailed
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  Speaker 1: vision of the temple, the city, and the land serves
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  Speaker 1: as a powerful message of hope for the exiles. Even
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  Speaker 1: amid captivity, God was promising not only restoration, but a
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  Speaker 1: complete renewal of worship and communion with Him. The precision
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  Speaker 1: of the measurements and details emphasizes the reality and certainty
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  Speaker 1: of these divine promises. Now that you have learned the
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  Speaker 1: complete story of the prophet Ezekiel, take a moment to reflect.
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  Speaker 1: How many times have you felt exiled, distant from everything
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  Speaker 1: you knew? How many times have you needed to be
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  Speaker 1: a watchman, warning the people you love about the paths
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  Speaker 1: they are taking the message of Ezekiel remains incredibly relevant today.
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  Speaker 1: Just as God promised a new heart and a new
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  Speaker 1: spirit for his people, he continues to transform lives now.
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  Speaker 1: The question is are you ready for that transformation. If
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  Speaker 1: this story touched your heart and you want to keep
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  Speaker 1: learning more about the great characters of the Bible, be
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  Speaker 1: sure to subscribe to the channel and turn on notifications.
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  Speaker 1: Every week we bring you new content that will help
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  Speaker 1: you better understand the Word of God and apply it
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  Speaker 1: in your life. Share this video with a friend or
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  Speaker 1: family member who needs to hear about God's faithfulness even
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  Speaker 1: in the toughest times. Leave a like and comment on
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  Speaker 1: which part of Ezekiel's story impacted you the most. We'll
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  Speaker 1: see you in the next video, where we'll continue our
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  Speaker 1: journey through the treasures of the Word of God. May
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  Speaker 1: the Lord be with you to day and always