Ezekiel’s message was addressed to a demoralized remnant of Judah exiled in Babylon. The moral responsibility of the individual is a primary theme in his message. Corporate responsibility no longer shields the individual. Each individual must accept personal responsibility for the national calamity. Each individual is responsible for his or her individual sin. It is the weight of the cumulative sin of each individual that contributed to the breaking of God’s covenant with Israel, and each bears a share of the blame for the judgment that resulted in the exile to Babylon.
Two theological themes act as a counterpoise in the prophet’s thought. In Ezekiel’s doctrine of man, he placed the emphasis on personal responsibility (18:4, “the soul who sins shall die”). On the other hand, he emphasized the divine grace in the rebirth of the nation. The repentance of the faithful remnant among the exiles would result in the re-creation of Israel from the dry bones. The divine Spirit would quicken them to a new life. By this emphasis on the Holy Spirit in regeneration Ezekiel anticipated the New Testament doctrine of the Holy Spirit, especially in the Gospel of John.
Ezekiel’s personality reflects a mystical strain. The immediacy of his contact with the Spirit, his visions, and the frequency with which the word of the Lord came to him provide a connection between the older ecstatic prophets and the classical writing prophets. His spiritual experiences also anticipated the activity of the Holy Spirit in the New Testament. To him rightly belongs the title “charismatic.”
Christ Revealed: The title “Son of Man” occurs ninety three times in Ezekiel. While the title is applied to Ezekiel himself, it was appropriated by Jesus as His favorite self-designation. Therefore, Ezekiel may be regarded as a type of Christ. As such, Ezekiel was empowered as a prophetic voice of the messianic age when “the Spirit of the Lord fell” upon him. The descent of the Holy Spirit upon Jesus at Jordan empowered Him to articulate the advent of the messianic kingdom (Luke 4:18, 19).
In Ezekiel, Christology and the Person and work of the Holy Spirit are inextricably bound together. Although a messianic figure is not clearly discernible in Ezekiel’s final vision, several messianic titles and functions in the book indicate that a Messiah is part of his eschatological vision.
Another messianic title is reflected in the vision of the Lord God as the divine Shepherd who gathers again His scattered flock. The figure evokes images of Jesus as the Good Shepherd (John 10:11–16).
The book is easily divided into three sections: Judah’s judgment (chs. 4—24), the heathen nations’ judgment (chs. 25—32), and future blessings for God’s covenant people (chs. 33—48).
1:1 The thirtieth year is probably the age of Ezekiel when he began his ministry. The River Chebar: A navigable canal on the Euphrates River flowing southeast from above Babylon. Visions is a special term used by Ezekiel to introduce his major revelations (see 8:3; 40:2), always with the word “God” to indicate their source. Given while he was awake, they were actual pictures likely accompanied by God’s audible voice.
1:2 It is believed that Jehoiachin was taken captive from Jerusalem to Babylon in 597 b.c.; thus, Ezekiel received his call in the fifth year, 593 b.c.
The latest date given for an oracle is probably 571 b.c., making his ministry about twenty years long. The death of his wife occurred about the time of the destruction of Jerusalem in 587 b.c. Exiled in the second siege of Jerusalem, he wrote to those yet in Jerusalem about its imminent and total destruction, including the departure of God’s presence. Parts were also apparently written after Jerusalem’s overthrow.
1:3 Ezekiel means “God Strengthens” or “God Is Strong.” Ezekiel was a member of the priesthood. Chaldeans refers to the Babylonians. Two revelatory phrases are used in this verse. The word of the Lord is commonly used in the OT in prophetic contexts (1 Sam. 15:10; Is. 38:4; Joel 1:1). The hand of the Lord is a phrase used six more times by Ezekiel (3:14, 22; 8:1; 33:22; 37:1; 40:1) to express how God’s Spirit came upon him in revelation.
1:4–28 This symbolic and apocalyptic vision of God can be divided into three parts: vv. 4–14 (the storm and the creatures); vv. 15–21 (wheels and the glory of God); and vv. 22–28 (the firmament and throne). A similar vision is described in ch. 10 where the presence of God leaves the temple. Though the vision is intricate and difficult to interpret at points, its intent is to reveal that the sovereign Lord God Himself is about to intervene in history to judge Judah; He has chosen Ezekiel, who responds with incredible awe (v. 28), to warn them.
1:4 A whirlwind symbolized the coming of God Himself (see 2 Kin. 2:1, 11; Job 38:1; 40:6; Zech. 9:14). Out of the north: Either God chose to follow the path of the exiles, by which He identifies with their plight, or He has come from the direction where the Babylonians believed their gods were located and must, therefore, have overcome them on the way.
1:5 Four living creatures: The number 4, which is used 12 times in this chapter and over 40 times in the book, is a symbol of completeness. See 37:9 (four winds); Gen. 13:14 (four directions); Is. 11:12 (four corners). These creatures are further defined in v. 10 and are called “cherubim” in ch. 10.
1:10 The various faces symbolize God’s rule over all of creation.
1:11 Each creature is described as having four wings (v. 6), and in reverence for God’s presence they each covered their bodies with two of them.
1:13 The difficulty Ezekiel has in communicating his vision is apparent when he tells us that in addition to the creatures’ appearance in the form of a man, their appearance was like burning coals. Like John the Revelator, Ezekiel tries to use the known to describe the unknown (see Rev. 1:12–16).
1:15–21 Beside each creature was a wheel (v. 15), which gave the appearance of a wheel in the middle of a wheel, perhaps intersecting at right angles (v. 16). The wheels had high rims (perhaps reaching from Earth to heaven), were full of eyes (symbolizing God’s all-seeing nature, v. 18), and their spirits were in the wheels (vv. 20, 21). The whole description seems to symbolize the omnipresence of God. He is capable of moving in any direction.
1:22 Above the creatures was a firmament, the same word used of the expanse God created on the second day and called “Heaven” (Gen. 1:6–8). There it separated the waters above from the waters below; here it separated the creatures from the throne.
1:26–28 The throne above the firmament has an occupant described as a man obscured by the brilliance of fire. The important lesson for Ezekiel was that God was present in Babylonia as well as in Jerusalem.
1:28 The glory of the Lord refers to God in all His fullness, especially as He interacts with man (Ex. 33:17—34:9). It is a theme of Ezekiel, used 16 times in the book (3:12, 23; 8:4; 9:3; 10:4, 18, 19; 11:22, 23; 39:21; 43:2 [occurs twice], 4, 5; 44:4). Ezekiel sees this glory both leave the temple (chs. 10; 11) and later return to another temple (chs. 43; 44). I fell on my face: A common response when Ezekiel is in God’s presence (3:23; 43:3; 44:4).
2:1 Son of man: A phrase 93 times to refer to Ezekiel. It stresses his humanity in contrast to the transcendent God who spoke to him. See also Introduction to Ezekiel: Christ Revealed.
2:2 The Spirit entered me: The Spirit of God entered Ezekiel and empowered him for his task. See Introduction to Ezekiel: The Holy Spirit at Work.
2:3 Rebellious nation: Israel’s spiritual history is characterized by rebellion against God. Like many of the prophets before him (see Is. 6:9–13; Jer. 1:17–19), Ezekiel faced a people rebellious against the Lord. After the northern kingdom of Israel was destroyed in 722 b.c., Judah was the surviving Hebrew nation. Ezekiel frequently refers to it as “Israel.”
2:4 The Lord God: A title used 217 times in Ezekiel (only 103 times in the rest of the OT). “Lord” translates the Hebrew Adonai, a term that emphasizes sovereignty; “God” translates Yahweh, the personal name of the God who made Himself known and entered into covenant with His people.
2:5 A rebellious house: Used frequently in the early chapters of Ezek. to describe the nation (vv. 6, 8; 3:9, 26, 27; 12:2, 3, 9, 25; 17:12; 24:3).
2:10 Most ancient scrolls had writing on one side only. The double-sided scroll prevented any additions to the message of God. Most of this message consisted of lamentations and mourning and woe, the theme of Ezekiel until the destruction of Jerusalem.
3:1 Eat this scroll: The message must be a part of the prophet before it can be delivered effectively to others.
3:4 House of Israel: A reference to the whole nation, including the southern tribe of Judah and the northern tribes of Israel.
3:8 Face strong against their faces: His determination to prophesy must be stronger than Israel’s refusal to listen.
3:10 The use of the comprehensive “all” of God’s word and the word-pair of “heart/ears” denotes Ezekiel’s total being was to be devoted to the message.
3:11 Go, get to the captives: Ezekiel’s primary role was to minister to the exiles and to prepare them for the destruction of Jerusalem and the temple.
3:12 The Spirit lifted me up: A frequent expression of Ezekiel to indicate the active involvement of the Spirit in the revelatory process (see v. 14; 8:3; 11:1, 24; 43:5).
3:14 I went in bitterness, in the heat of my spirit: The prophet has fully identified with the Lord and experiences righteous anger against sin.
3:15 Tel Abib (unrelated to modern Tel Aviv) is a site near Nippur on the Chebar Canal (see 1:1), where some of the exiles were settled. Astonished among them seven days: Ezekiel is overwhelmed as a result of his encounter with God and is in a state of spiritual shock (see Ezra 9:4; Job 2:13; Acts 9:9). Seven days is the time of mourning for the dead (Gen. 50:10), the period during which one is unclean after touching a corpse (Num. 19:11), and the period of consecration for a priest (Lev. 8:33). Ezekiel is a priest commissioned to carry out the work of a prophet.
3:17 Watchman: In ancient Israel watchmen were stationed on the walls to warn people of danger and the approach of messengers (see 2 Sam. 18:24–27; 2 Kin. 9:17–20). Prophets were also called watchmen (see Jer. 6:17; Hos. 9:8; Hab. 2:1). Ezekiel is to warn them that each person is responsible for his or her own behavior. This theme of personal responsibility is repeated in 33:7–9 and is described in detail in ch. 18.
3:23 The glory of the Lord again causes Ezekiel to fall on his face. See note on 1:28.
3:24 Shut yourself inside your house: Limited contact between prophet and people is the result of their refusal to listen to God’s Word.
3:26 You shall be mute: If the people will not listen, Ezekiel will not speak.
4:1 On a moist clay tablet, the common writing material for the cuneiform language in Mesopotamia, Ezekiel is to draw the city of Jerusalem. Around this tablet he sets up the siege works (v. 2) and places an iron plate between himself and the city (v. 3) to symbolize that the siege cannot be broken.
4:4–8 A second element in the siege symbolism is Ezekiel’s lying on the left side for 390 days (v. 5) for the iniquity of the house of Israel, and on the right side 40 days for the iniquity of the house of Judah (v. 6). Why these particular numbers were used is difficult to determine. Symbolically Ezekiel was bearing the punishment they were actually suffering.
4:9–17 A third element in the siege is the food preparation. A vegetarian diet is represented by the wheat, barley, beans, lentils, millet, and spelt (an inferior kind of wheat).
4:10 Twenty shekels: About eight ounces.
4:11 One-sixth of a hin: Two-thirds of a quart.
4:15 As a priest, Ezekiel protested to God the use of human waste (v. 12) as fuel, because it would have polluted the things cooked over it (see Deut. 23:12–14). God allowed cow dung to be substituted.
5:1–17 Ezekiel is told to take a sharp sword, cut off his hair and beard, and then divide the hair into three parts, each of which symbolized inhabitants of Jerusalem (v. 5) killed by different methods: burning, striking with the sword, and scattering to the wind. A few strands were laid aside to represent a remnant, some of whom will also be burned with fire.
5:2 Burn with fire: This is defined more specifically as pestilence and famine in v. 12. When the days of the siege are finished is after the 390 symbolic days of 4:5.
5:5 Midst of the nations: God had placed Israel in a strategic position, and thus her punishment will be more severe.
5:8 I, even I, am against you: A phrase used often by Ezekiel to express God’s judgment. See 13:8 (prophets); 21:3 (land of Israel); 26:3 (Tyre); 28:22 (Sidon); 29:3, 10; 30:22 (Pharaoh king of Egypt); 34:10 (shepherds); 35:3 (Mt. Seir); 38:3; 39:1 (Gog).
5:10 Fathers shall eat: Cannibalism is possible during siege. It is predicted in Deut. 28:53 and Jer. 19:9, and attested in 2 Kin. 6:28, 29.
5:11 As I live: A divine oath found several times in Ezek. (14:16, 18, 20; 16:48; 17:16, 19; 18:3; 20:3, 31, 33; 33:11, 27; 34:8; 35:6, 11).
5:12 The threefold judgment of pestilence, famine, and sword is found several times in Ezek. (6:11, 12; 7:15; 12:16); in 5:17 and 14:21 a fourth judgment of wild beasts is added.
5:15 A reproach, a taunt, a lesson, and an astonishment: Another use of four items. Another use of reproach 1:5 Four living creatures: The number 4, which is used 12 times in this chapter and over 40 times in the book, is a symbol of completeness. See 37:9 (four winds); Gen. 13:14 (four directions); Is. 11:12 (four corners). These creatures are further defined in v. 10 and are called “cherubim” in ch. 10.
6:1–14 An oracle against the mountains because here is where the idolatry of the people was manifest. On every high hill, on all the mountaintops (v. 13) they had built altars. The punishment to be poured out now is on the accumulation of sin over many years and not necessarily for the sin of the present inhabitants only.
6:9, 10 Will remember Me: The goal of the punishment is corrective and redemptive, that they shall know that I am the Lord (vv. 7, 10, 13, 14). This latter phrase is one of the most characteristic expressions of Ezekiel. It occurs in this form over 50 times, and with expansion another 18 times.
6:11 Pound your fists and stamp your feet: A sign of deep emotion, a personal involvement and rejoicing in the judgment (see 25:6). Rejoicing is called for because the accumulated sin of Israel will be purged away
6:14 Stretch out My hand: Another phrase used multiple times by Ezekiel (14:9, 13; 16:27; 25:7; 35:3) to indicate God’s judgment. The wilderness toward Diblah represents the ideal southern and northern boundaries of Israel envisaged before the Conquest (Num. 34:7–9).
7:2 Four corners: The whole land. See note on 1:5.
7:7 A day of trouble: The Day of the Lord, a day of judgment for Israel. See note on Obad. 15.
7:8 Pour out My fury: A common expression in Ezek. (9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18), used throughout the OT in terms of the judgment of God upon a wicked people or nations.
7:18 Sackcloth and shaved head are two signs of extreme religious humility.
7:19 Silver and gold are worthless in time of siege since there is nothing to buy. This is especially true on the day of the wrath of the Lord, for wealth will not save. On the contrary, it is wealth that was the stumbling block of iniquity.
7:22 My secret place: The temple at Jerusalem will be desecrated by the Babylonians when God withdraws His protection (turn My face from them).
7:26 Disaster after disaster is made even worse by the rumors.
8:1—11:25 Ezekiel is sitting with the elders when he is suddenly transported in spirit to Jerusalem. In a vision he reports the idolatry and abominations taking place at the temple, speaks judgment against Jerusalem and the priests, and describes the throne of God and the departure of the divine glory from the temple.
9:2 Six men: Angel-warriors who carry out God’s judgment. They symbolize the Chaldeans who would ravage Jerusalem five years later.
9:4 Put a mark: The Hebrew word for “mark” is taw, the final letter of the Hebrew alphabet, which in the ancient script looked like an “X” or a cross. This mark, placed by a seventh warrior angel “clothed with linen” (v. 3), was for protection (see Rev. 7:3) and symbolized that God would spare the righteous remnant.
9:6 Begin at My sanctuary: Judgment begins at the house of God (see 1 Pet. 4:17).
9:8 Ah, Lord God: Ezekiel questions God. Would He abandon His promises to Abraham, Moses, and David, that He would preserve a people for them? This same theme is found in 11:13 and 14:14.
10:1–22 Ezekiel sees another vision of God’s chariot-throne. See notes on ch. 1. An additional figure is “the man clothed with linen” from ch. 9, whose role has changed to that of an agent of judgment (v. 2). The significance of the vision is to verify that God will depart from the temple before Jerusalem is burned.
In 11:5, the prophet asserts autobiographically that “the Spirit of the Lord fell upon me, and said to me.” The oracle that follows is thus God’s Word in Ezekiel’s words, inspired by the Holy Spirit. The same chapter presents the Spirit as active in a vision: “Then the Spirit took me up and brought me in a vision by the Spirit of God into Chaldea, to those in captivity.”
11:17–20 These prophetic verses have a twofold interpretation. In a limited way they refer to the postexilic period when the Judahites will return. However, the broad intent is messianic, prophesying the inheritance of God’s future people (2 Cor. 3:3). See also the notes on Obad. 15 and Zech. 2:1–13; 8:1–17. Dispensational interpretation sees here a restored national end-time Israel as well.
12:3–16 A symbolic act by Ezekiel to demonstrate the fate of King Zedekiah and the other exiles at Jerusalem.
12:12–14 The fate of Zedekiah corresponds to the symbolic action of Ezekiel (vv. 5–7). The prince (v. 12) is Zedekiah. Ezekiel never calls Zedekiah “king,” for he regarded Jehoiachin (who was already in exile) as the true king. Details of these three verses are confirmed by 2 Kin. 25.
12:21–28 Many of the prophecies of doom by prophets such as Isaiah, Micah, and Jeremiah had not yet come to pass. It was assumed by the people that these prophecies were not merely delayed or suspended but annulled (every vision fails, v. 22). Ezekiel is now informed that the days are at hand (v. 23) when the Word of God will come to pass (v. 25) and none of His words will be postponed any more (v. 28). Ezekiel began his ministry in 593 b.c. (see 1:2), and by 586 b.c. judgment had come.
13:2, 3 Out of their own heart: They used their own intellect and followed their own spirit (v. 3), rather than listening to God.
13:5 Have not gone up into the gaps: Workmen were busy repairing the physical wall of Jerusalem, and the prophets should have strengthened the moral and spiritual defenses as well.
13:9 A threefold punishment is predicted for the prophets who prophesy lies: 1) they will lose their honored place in the assembly; 2) their names will be omitted from the citizenship records of Israel; 3) they will not return from exile to the land of Israel.
13:17–23 Warning to the false prophetesses. These seem to be female sorceresses and diviners.
13:18 Sew magic charms: The use of such paraphernalia is attested in the magical practices from Babylonia. This may refer to some function in black magic. The charms and veils are used by the sorceresses themselves; and to put an end to such practice, God will tear them off (vv. 20, 21).
13:19 You profane Me: The use of the name “Yahweh” in any of these incantations would be a misuse of that name.
14:1 Elders of Israel are the same as “elders of Judah” in 8:1.
14:3 In their hearts: They have centered their affections on the idols.
14:6 Repent: Three times Ezekiel calls on the people to repent (see 18:30; 33:11).
14:21 Four judgments are mentioned in this verse and discussed in this section: the sword (v. 17); famine (v. 13); wild beasts—rabid animals (v. 15); pestilence—massive death by disease (v. 19).
15:3 Make a peg: See Is. 22:23–25. The expected answer here is “No!”
15:7 One fire: Fire is a figurative expression for an invading army.
16:1–43 An allegory on Jerusalem seen first as a child bride and a queen (vv. 1–14), and then a harlot (vv. 15–34).16:3 Jerusalem is used symbolically to designate the southern kingdom (or all Israel). Your birth and your nativity speak of the ancient history of the city before the time of the Israelites (see Gen. 14:18 where Salem is another name for Jerusalem). The Amorite was a Semitic element in Canaan (v. 45; Gen. 48:22; Josh. 5:1; 10:5), and the Hittite was a non-Semitic element (Gen. 23:10–20; 26:34). This has nothing to do with the origin of the Israelites (see v. 45).
16:4 Rubbed with salt: The purpose was to prevent the growth of harmful bacteria.
16:5 Thrown out into the open field: A child abandoned in a marketplace or other well-traveled area had a chance to be pitied and saved; but this child was loathed, thrown out, and abandoned to die.
16:8 Spread My wing over you: Similar to the phrase in Ruth 3:9, “Take your maidservant under your wing,” a symbolic expression for marriage.
16:10 Embroidered cloth was variegated material fit for royalty (see 26:16; Judg. 5:30; Ps. 45:14). Sandals of badger skin: The same material that covered the tabernacle (Ex. 25:5; 26:14).
16:14 Fame went out: This was especially true during the time of David and Solomon.
16:15 Played the harlot means not just adultery, but unbridled lust. She has given herself to everyone passing by; and, instead of being paid for her services, she has paid her lovers (vv. 31, 33, 34).
16:20, 21 The logical outcome of Jerusalem’s idolatry is the sacrifice of the firstborn (20:26, 31; Jer. 7:31) whom they caused to pass through the fire.
16:24 A shrine: The harlotry moved from the high places outside Jerusalem to the heart of the city itself, in every street. The high place is a brothel.
16:26 Harlotry with the Egyptians indicates international relations. Israel often appealed to foreign nations rather than to trust in God.
16:27 Gave you up: Sennacherib took some of the land of Judah away from King Hezekiah and gave it to Mitinti king of Ashdod, Padi king of Ekron, and Silbel king of Gaza. Daughters of the Philistines refers to the Philistine cities.
16:28 Assyrians: Ahaz entered into an alliance with the Assyrians when he was threatened by Pekah of Israel and Rezin of Syria (see 2 Kin. 16:5–18; Is. 7).
16:29 Chaldea probably refers to Hezekiah’s reception of the envoys from the Babylonian king Merodach-Baladan (see 2 Kin. 20:12–19)
16:38 I will judge you: The usual punishment for adultery was death (see Lev. 20:10; Deut. 22:22) by stoning (see v. 40; 23:47; Deut. 22:21, 24; John 8:3–7), burning (see Gen. 38:24), or sword (see v. 40; 23:47).
16:41 Burn your houses: Used as a punishment in Judg. 12:1.
16:44 Like mother, like daughter: Jerusalem is personified as a woman, and the most apt proverb of Jerusalem is this one signifying the long and continuous bent toward sinning.
16:45 Mother was a Hittite: See v. 3, but here the emphasis is on the mother and the Canaanite origin of the city of Jerusalem.
16:46 Both Samaria and Sodom are described as sisters to Jerusalem. Daughters refers to the suburbs or small hamlets around the major cities.
16:60 My covenant: The covenant the Lord remembers is the marriage covenant, the covenant which Jerusalem has violated. But God will establish an everlasting covenant, one based on the new heart and the new spirit (11:19, 20; 36:25–28).
17:1–24 An allegory of an eagle, a cedar, and a vine. The riddle is given in vv. 3–10, the explanation in vv. 11–21, and a concluding allegory of hope in vv. 22–24.
17:3 Great eagle: Nebuchadnezzar of Babylon (v. 12).
17:4 Topmost young twig: King Jehoiachin. The land of trade is Babylonia, and the city of merchants is Babylon (see 2 Kin. 24:12, 15).
17:5 Seed of the land refers to King Zedekiah, who was planted (put on the throne) by Nebuchadnezzar (see 2 Kin. 24:17).
17:7 Another great eagle is an Egyptian pharaoh, and the vine which had been planted by abundant waters (Babylon, v. 5) now turns toward Egypt (v. 15).
17:10 East wind refers to Nebuchadnezzar and his army.
17:15 Break a covenant: The action of Zedekiah in sending ambassadors to Egypt broke his oath to Nebuchadnezzar. This verse and vv. 16, 18–20 stress the importance of keeping an international agreement.
17:19 My covenant which he broke: The oath of Zedekiah to Nebuchadnezzar was sworn by invoking the name of God (see 2 Kin. 24:17; 2 Chr. 36:13). By breaking the oath to Nebuchadnezzar, he broke his covenant with God.
17:22 I will take signifies the divine intervention of God to establish a descendant of David on the throne. The former planting (v. 4) was of human origin and action.
17:24 All the trees are foreign nations. The high tree is Jehoiachin, the low tree is a scion of David (and Jehoiachin).
A final messianic prophecy of Christ employs the figure of a sprig of cedar planted by the Lord Himself on a lofty mountain, which becomes a lofty cedar providing fruit and nests for birds. This nature metaphor, like “the Root of Jesse” (Is. 11:1, 10; Rom. 15:12), serves to represent the future Messiah. Birds and trees represent Gentile nations to show Christ’s universal reign.
Two theological themes act as a counterpoise in the prophet’s thought. In Ezekiel’s doctrine of man, he placed the emphasis on personal responsibility (18:4, “the soul who sins shall die”). On the other hand, he emphasized the divine grace in the rebirth of the nation. The repentance of the faithful remnant among the exiles would result in the re-creation of Israel from the dry bones. The divine Spirit would quicken them to a new life. By this emphasis on the Holy Spirit in regeneration Ezekiel anticipated the New Testament doctrine of the Holy Spirit, especially in the Gospel of John.
Three very important personal, relevant lessons can be learned in Ezekiel.
First, is the importance of individual moral responsibility. Although it is true that God still blesses and corrects entire local churches (Rev. 2; 3), His primary dealings are with individuals. As such, one cannot appeal to the righteousness of others as his righteousness nor need he fear personal correction for the sins of another.
Second, Ezekiel teaches that though God is reluctant to discipline His people severely, He must. He is a righteous and jealous God as much as He is merciful and forgiving.
Third, Ezekiel assures us that God will ultimately triumph in history. His enemies may be winning battles now, but future judgment will totally destroy them.
Perhaps the best-known instance of the Spirit’s activity is in chapter 37, the vision of the valley of dry bones: “The hand of the Lord came upon me and brought me out in the Spirit of the Lord, and set me down in the midst of the valley; and it was full of bones” (v. 1). The subsequent vision relates the spiritual rebirth of the remnant then in exile.
Whether the prophetic revelation is presented symbolically in visions, signs, parabolic actions, or in human speech, Ezekiel claims for them the power and authority of the Holy Spirit. In addition, there are numerous references to the Spirit of God in the book. One might almost characterize the Book of Ezekiel as the “Acts of the Holy Spirit” in the Old Testament. Several of these references merit special notice.
~Bits and pieces from The NKJV New Spirit-filled Life Bible
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