01/03/2025 – Week 10 of 13 – Ezekiel study (Nov 1st thru Jan. 24th) – Chapters 33 – 35 / Post 1 of 2// Nov 1st thru Jan 24th / For introduction – See 10/14/2025 post
Four sources for my quoted commentary excerpts, so far in our Ezekiel study, I have added (*D) this week for one commentary in chapter 28:
(*A) – Apologetics Study Bible
(*B) – My personal standby for this study: “Be Reverent – Bowing Before Our Awesome God – OT Commentary Ezekiel” Warren W. Wiersbe / ISBN 978-1-4347-0050-6
(*C) – The Daily Study Guide Series (DSB) – “Ezekiel” by Peter C. Craigie / ISBM 0-664-21807-5
(*D) – The Evidence Study Bible NKJV – Commentary by Ray Comfort
Lesson Summary
(*B)
“It has well been said that the most important thing about prophets is not that they have hindsight or foresight but that they also have insight. Prophetic hindsight is important because it helps us deal with the past and understand better what God did and why He did it.
Foresight helps us avoid trouble and have hope for the future. But insight helps us better understand ourselves and those around us, and what we must do to become better men and women who do the will of God. In these chapters, Ezekiel exercises all three gifts as he exposes sin, analyzes history, and gives promises for the future. He deals with the sins of the Jewish people (chapter 33), the sins of their leaders (chapter 34), and the sins of the neighboring land of Edom (chapter 35).
Chapter 33:
(*A)
“33: 1-2, 7. This passage is a turning point as Ezekiel transitioned to messages of hope and restoration (chapters 33 – 45) This message parallels 3: 16-21 and reaffirmed Ezekiel’s authority as the prophet of restoration.”
“33:10 – 11. The hope of restoration begins with a question, “How then can we survive?” Ezekiel brought a forceful and clarification call to “repent, repent,” the imperative form of Hebrewshuv, “turn.”
The entire nation (vv.1-20)
(*B)
“Every Jew who ha ever lived in a walled city know what Ezekiel was talking about when he referred to the watchman on the wall, for these watchmen were important to the city’s defense…
God had called Ezekiel to be His watchman (3: 19-21 and it was his task to hear God’s word of warning and declare it to the people. The faithful watchman had clean hands, but the unfaithful watchman had hands that were stained by the blood of the victims who died because he didn’t warn them. Isaiah compared unfaithful watchmen to blind men, dogs that can’t bark, and people who can’t stay awake (Isaiah 56:10). Ezekiel was a faithful watchman who delivered God’s message to the Jews in Babylon as well as those back in Judah, and that message was “Repent — turn from your sins!” The word turn is used eight times in this chapter and it describes “repentance.” The biblical words translated “repent” simply mean “to change your mind,” but this change of mind also involves a change of life. If a thief truly repented, he or she would restore what had been stolen. The liars would confess their deception and ask for forgiveness, and the drunkards would stop their alcohol abuse.”
“ … We must correctly distinguish regret, remorse and true repentance. Regret is an activity of the mind; whenever we remember what we’ve done, we ask ourselves, “Why did I do that?” Remorse includes both the heart and the mind, and we feel disgust and pain, but we don’t change our ways. But true repentance includes the mind, and we feel disgust and pain, but we don’t change our ways. But true repentance includes the mind, the heart, and the will. We change our minds about our sins and and Agee with what God says about them; we abhor ourselves because of what we have done; and we deliberately turn from our sins and turn to the Lord for His mercy. When Peter remembered his sin of denying Christ, he repented and sought pardon; when Judas remembered his sin of betraying Christ, he experienced only remorse, and he went out and hanged himself…”
(*C)
“The entire passage is rich in its theological implications; the teaching is not new, but is presented in different perspectives from the earlier passages of the book.”
“(I). Individual and corporate responsibility: the parable draws out both dimensions of responsibility. The watchman is responsible as as individual, both to God and to his fellow citizens, for faithfully fulfilling his duty. If he warns of danger he has down his job; if he fails to warn , he is to be held responsible for all the terrible consequences . But he can only be held responsible for failing to warn; he cannot be held responsible for the failure of people to respond to the warning. Thus the watchman stands alone in fulfilling his duty; he alone must answer for his faithfulness. But the responsibility as such extends beyond the individual; it embraces the community as a whole.
Though he can only be held responsible for his own actions, those actions in turn affect multitudes of people… But in this parable we begin to perceive that ministry is not only a privilege, but also a risky business, it entails the risk of failure, of disappointment, of love spurned, and of warnings unheeded. There is no option, though: not to live with some responsibility for the lives of fellow human beings is not to live fully at all. Ezekiel’s life, for all its grief and pain, was a fully human life.”
“ii. Justice and forgiveness: in the opinion of many people, Ezekiel’s view of God’s actions in relation to human beings was not characterized by justice. In making such a claim, they failed to recognize both the nature of the relationship between a person and God, and the nature of forgiveness. A superficial view of justice might indicate that we should be dealt with strictly in accordance with our actions. For a person normally good, the occasional bad lapse should not cancel out the credit balance of good — and vice versa! The trouble with such a notion of justice, as St. Paul was to declare so forcibly in a later century, was that, at bottom, nobody was totally good (Romans 3: 9-20). If a totally holy God established the criterion of good, then in terms of justice alone, no human being would survive the test. The error was that of applying a rigid notion of justice to the fluid relationship with God. The prophet was concerned with how his people should live in relationship with God; the life of faith could not be reduced to a credit balance of good or bad deeds. Living with God was a vital process; from the divine perspective, it was only possible through the exercise of forgiveness , whereby the human partners in the relationship could continue to live that relationship. From the human perspective, the continual turning to God in repentance permitted the receipt of forgiveness, so that life in the covenant relationship could continue.
The prophet does not affirm that God acts unjustly; he does declare that if justice alone were the criterion of relationship, there would be no hope. The solid principles of justice are tempered by mercy and the mystery of forgiveness, which alone make possible the continuity of life with God. And from the perspective of Christian theology, justice, mercy and forgiveness are all incorporated within the death of Christ, which in turn led to the resurrection and the possibility of continuing life with God.”
The people of the land (vv. 23-29)
(*B)
“… They had forgotten that Jeremiah had already settle the question of which group was God’s choice people, the exiles in Babylon or the survivors in Judah. As recorded in Jeremiah 24, God showed Jeremiah two baskets of figs, one filled with good figs and the other with very bad figs. The very good figs represented the exiles in Babylon, the remnant God would use to rebuild the temple and restore the nation. The very bad figs were King Zedekiah and the leaders in Jerusalem who disobeyed the Lord by breaking the treaty with Babylon. It’s obvious that the remnant in Judah was not considered “special” or “choice by the Lord.
… In Ezekiel 33: 25-26, Ezekiel listed some of the sins they were committing: eating meat with the blood still in it (Deuteronomy 12:16, 23; Leviticus 17:10); worshipping idols (Exodus 20: 4-6); murder (v. 13); relying on violence (“stand upon your sword” KJV); and doing abominable things, like committing adultery (v. 14). No instead of inheriting the land and becoming rich, the people would be slain by the sword, the beasts of the field, or the pestilence that often accompanies war (Ezekiel 33:27; see 5:12; 7:15; 12:16; 14: 12-21). Instead of the land becoming their prize possession, it would become desolate and enjoy its sabbath rest (Leviticus 26: 32-25, 43; 2 Chronicles 36:21).”
The exiles in Babylon (vv. 21-22, 30-33).
(*B)
“… But they weren’t concerned about God’s truth or their personal responsibility; all they wanted to do was get up-to-date information so they could make money! They listened to God’s preacher but refused to obey what God told them to do (James 1: 22-25; Psalm 78: 36-37; 1 John 3:18). They saw Ezekiel as an entertainer who sang love songs, not as an exhorter who sought to convey God’s love to them.
This information could have discouraged the prophet, but the Lord added a message of faith and hope. The day would come when the fulfillment of God’s prophetic word would convince careless people that a prophet had truly been among them. This would mean personal privilege (hearing the word), personal responsibility (obeying the word), and personal accountability (being judged by the word that they had heard, John 12:48). Believers today have the Word of God readily accessible not only in public meetings, but also in literature, on the Internet, over radio and television, as well as on video and audio tapes and CDs, and we will have much we loved and obeyed.”
Chapter 34:
(*A)
“34: 1-2. Chapter 34 is a sequel to the enumeration of Judah’s sins in 22: 1-31. Kings and leaders were often called “shepherds” in the ancient Near East. The failure of weak and corrupt shepherds of 22: 23-31 and the false prophets of 13: 1-14:11 gave way to the Lord’s true shepherd promised in 34: 11-31.”
(*B)
“Protecting the flock (vv. 23-31).
“This is definitely a prophecy of future events, because the returned remnant didn’t have an august ruler caring for them, nor did “showers of blessing” come to the land…
But when Israel is regathered to her land in the end times, the Messiah will rule over them and be their Shepherd-King. The “prince” (v. 24) will not be David, resurrected and enthroned, but the Lord Jesus Christ, whom Israel will receive and trust when they see Him (Zechariah 12:9 – 13:1; see Jeremiah 23:5; 30: 8-10; Hosea 3:5). Ezekiel mentions “David the prince” in 37: 24-25; 45:22; 46:4, and these references point to the Messiah…”
“A covenant of peace” would govern the land (Ezekiel 34:25; see 37:26), which probably refers to the new covenant that Jeremiah promised in Jeremiah 31: 31-34. The law of God would be written on the hearts of the people and they all would know the Lord and obey His will.
Neither the pain of scarcity nor the shame of defeat will rob the Jewish people of the blessings the Lord has planned for them. In the past, their sins forced the Lord to turn His face against them; but the in the future kingdom, He will smile upon them and dwell with them. Ezekiel had watched the glory of God leave the temple (Ezekiel 11: 22-23), but he would also see God’s glory return (43: 1-5). The name of the Holy City would be “Jehovah Shammah – the Lord is there” (48:35).”
(*D)
“34: 2-5. It is hard to read this and not think of the many “shepherds” who fleece their flock with a false gospel of prosperity that makes no reference to sin, righteousness, or judgment.”
“34:13 This was a promise that God reiterated many times (see Deuteronomy 30:3; Isaiah 11:11; Jeremiah 16: 15; 23:3; Zephaniah 3:20; Zechariah 10:10). The fulfillment of this promise started in 1949, when the Jews took hold of the land of Palestine and began to return from throughout the earth. The Jews regained Jerusalem in 1967.”
“34:23 This refers ultimately to Jesus, the Good Shepherd, who lays down His life for the sheep (see John 10: 14-16). See also Zechariah 13:7 comment. (below)
“Zechariah 13:7 This message prophecy, repeated by Jesus in Matthew 26: 31,32, was fulfilled in Matthew 26: 56; Mark 14:50. See Ezekiel 34:23 comment..
Chapter 35:
(*A)
“35: 5-15. What were the specific reasons for Edom’s judgment? Five reasons are presented. First, Edom’s hatred that had been harbored for hundreds of years after Jacob’s deception
Of Esau (v. 5), Secon, the Edomites encouragement of Israel’s enemies and participation in Israel’s slaughter (v. 5; See Psalm 137:7; Obadiah 10-14). Third, Edom’s belief that the land was still theirs because Jacob obtained it by deception (Ezekiel 35:10; cp. Genesis 27: 1-40). Fourth, Edom’s cursing of the mountains of Israel and denial that God gave them to Israel (Ezekiel 35:12).
Fifth, Edom spoke defiantly and strained against God’s will (v. 13).”
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Soli Deo Gloria!