Ezekiel 48

⁵⁵ For other prophecies concerning Ammon, see Jeremiah 49:1–6; Ezekiel 21:28–29.

⁵⁶Sadly, Judah had indeed become like other nations; a remnant of the people, however, would be purified through their exile in Babylonia.

⁵⁷ For other prophecies concerning Moab, see Isaiah Chapters 15–16; Jeremiah Chapter 48.

⁵⁸ Edom was founded by descendants of Esau, Jacob’s twin brother (Genesis 25:24–26). Esau (also called Edom) had sought to take revenge on Jacob (also called Israel) for cheating him out of his father’s blessing (Genesis 27:41), and Edom had been “taking revenge” on Israel ever since. For other prophecies concerning Edom, see Isaiah 34:5–17; 63:1–6; Jeremiah 49:7–22; Ezekiel 35:1–15.

⁵⁹ For other prophecies concerning the Philistines, see Isaiah 14:28–32; Jeremiah 47:1–7.

⁶⁰ For other prophecies concerning Tyre, see Isaiah Chapter 23; Ezekiel Chapters 27–28.

⁶¹ Tyre was subdued by Nebuchadnezzar but not totally destroyed; total destruction would take place in 332 B.C., when Alexander the Great built a causeway to the island city and conquered it.

Today there is a modern city of Tyre, but it is not built on exactly the same site, and it does not have the wealth and influence of the ancient city.

⁶² The people will sprinkle dust on their heads . . . roll in ashes . . . shave their heads . . . put on sackcloth (verses 30–31); all these acts were traditional signs of mourning.

⁶³For further discussion of idolatry, see Exodus 20:3–6; 34:15–16; Deuteronomy 4:28 and comments. For further discussion of man’s fundamental sin, see comment on Isaiah 14:12–17 and second footnote to comment.

⁶⁴ Usually in Scripture, the term uncircumcised refers to Gentiles (non–Israelites); circumcision was a principal sign of the covenant between God and the Israelites, the descendants of Abraham (see Genesis 17:9–14 and comment). But the people of Tyre, though they were Gentiles, also practiced circumcision. In verse 10, therefore, the term “uncircumcised” means “uncivilized” or “barbarian.” The “death of the uncircumcised,” then, means a humiliating and shameful death, a death fitting for an uncivilized or uncouth person. For further discussion concerning circumcision and Gentiles, see Word List:Circumcision, Gentile.

⁶⁵ In verse 14, God says (again with irony) that the king of Tyre had been anointed as a guardian cherub. This is a symbolic way of saying that he had been given honor and authority. The cherubim (plural) were guardian angels; some were placed at the edge of the Garden of Eden after Adam and Eve were driven out (Genesis 3:24).

⁶⁶ For other prophecies concerning Egypt, see Isaiah Chapters 19–20; Jeremiah Chapter 46.

⁶⁷ Nebuchadnezzar invaded Egypt in about 568 B.C., twenty years after this prophecy was given.

⁶⁸ Chronologically, this second prophecy against Egypt (verses 17–21) is the last of Ezekiel’s prophecies, but it is placed here so that all his prophecies about Egypt might come together.

⁶⁹ In verse 21, the Lord also says that He will open [Ezekiel’s] mouth among the exiles. From the context, it would seem that Ezekiel’s mouth would be opened when Nebuchadnezzar invaded Egypt. But Ezekiel’s mouth would also be opened before that—when a messenger arrived with news of Jerusalem’s fall (see Ezekiel 24:27; 33:22).

⁷⁰ Among Egypt’s allies was Cush, present–day Sudan (verses 4–5). The people of the covenant land were Jews living in Egypt at that time; they were probably those who fled to Egypt after the assassination of Gedaliah (see 2 Kings 25:22–26; Jeremiah 41:16–18). They too would fall by the sword along with the Egyptians.

⁷¹ Lebanon was famous for its cedars.

⁷² In the end times, the day of the LORD will be associated with the darkness of heavenly bodies (Joel 2:30–31; Acts 2:19–20).

⁷³ In Ezekiel’s time, it took four to five months to travel between Jerusalem and Babylonia.

⁷⁴ One of the ways in which the Israelites broke God’s covenant was by eating meat with the blood still in it (verse 25); this was prohibited by the law of Moses (Leviticus 7:26–27; 17:10–12).

⁷⁵ A true leader puts the people’s welfare before his own. A true leader is one who serves (Mark 10:45).

⁷⁶ In verse 25, the word peace means much more than simply the absence of conflict. It means peace with God, peace with other believers; it means wellbeing and security. The word peace sums up the covenant blessings of God (see Romans 5:1; Philippians 4:7). For further discussion, see Word List: Peace.

⁷⁷ Like the prophecies of Isaiah and Jeremiah, Ezekiel’s prophecies look forward to both a near future and a distant future (see Isaiah 35:1–4 and comment). The prophecy recorded in this chapter was partially fulfilled when the exiles returned to their homeland; the blessings described here are similar to those described in Leviticus 26:3–13. But the complete fulfillment of this prophecy would have to wait until the coming of the Messiah, Jesus Christ. And indeed, only at Christ’s second coming will all of Ezekiel’s words finally be fulfilled.

⁷⁸ In the Bible, the name of God represents His person; to profane God’s “name,” therefore, is to profane God Himself.

⁷⁹ Most of the blessings described in verses 24–38 only partially came to pass when the Jews returned to Israel after the Exile; that initial return was but a foretaste of the blessings to come. The coming of Jesus would be the greatest blessing of all. Through His blood we have been cleansed; through the coming of the Spirit at Pentecost, we have been renewed and empowered. And when Jesus comes again, His people will live in peace and prosperity; at that time all of the blessings promised in the Old Testament will fully come to pass.

For further discussion about the outpouring of the Holy Spirit and about the Messianic kingdom, see Isaiah 32:14–18; 60:1–3 and comments.

⁸⁰ As is true with other biblical visions, Ezekiel is simply describing what he sees. The images are symbolic. The Lord then explains the meaning of the vision to Ezekiel (verses 11–14) and, through Ezekiel, to the exiles–and to us.

⁸¹ In Hebrew, the same word is used for breath, “spirit,” and “wind.”

⁸² Ephraim was the major tribe of the northern kingdom; in Scripture, the northern kingdom is sometimes called “Ephraim.”

⁸³ For further discussion on the subject of God’s holiness and the conditions under which sinful humans can approach Him and have fellowship with Him, see Exodus 25:17–22; 27:1–8; Leviticus 11:1,44–45 and comments.

⁸⁴ Gog is mentioned together with Magog in Revelation 20:8, where they seem to symbolize the nations that will oppose God’s people at the end of the world. In Hebrew, Magog means “place of Gog.” Magog, Meshech, Tubal, Gomer, and Togarmah are all sons or grandsons of Japheth, son of Noah (Genesis 10:2–3). Here these names signify the nations founded by these original descendants of Noah. These nations are located in the area of the Black and Caspian seas, which includes present–day Turkey, Armenia, and northern Iran.

Bible scholars have differing opinions about whether Ezekiel’s description of this final battle should be understood literally or symbolically. Whichever opinion is chosen, the overall meaning of Chapters 38–39 is clear: at some future time there will be a great confrontation between God’s people and the forces of evil, and God will ultimately prevail and all mankind will acknowledge that He is the Lord (Philippians 2:9–11).

⁸⁵ There is no specific reference to this Gog anywhere else in the Old Testament. (The Gog listed in 1 Chronicles 5:4 is a different person.) However, there are a number of general references in the Old Testament to the final destruction of the enemies of God’s people; Ezekiel may be referring to these references.

⁸⁶ Biblical scholars have differing opinions about the relationship between Ezekiel Chapters 38–39 and Revelation Chapters 19–20. Many scholars believe that the events described in Revelation 20:710 are the fulfillment of Ezekiel Chapters 38–39.

⁸⁷ Ezekiel Chapters 40–48 are difficult to interpret. Some Bible scholars believe that Ezekiel’s vision is meant to be understood figuratively, or symbolically. Other scholars interpret it more literally, and believe that an actual temple fitting Ezekiel’s description will one day be built. After all, they say, Moses received a detailed plan for God’s tabernacle, and it was built exactly as God had instructed (Exodus Chapters 25–27,36–38).

Whether we interpret this vision figuratively or literally, we still need to understand its significance. Clearly Ezekiel is speaking about a future temple. After Ezekiel’s time, temples were built by Zerubbabel (following the Exile) and by Herod (in Jesus’ time), but they do not fit the description of Ezekiel’s temple. Many scholars believe that the setting for Ezekiel’s temple is in the thousand–year reign of Christ (the Millennium), which is described in Revelation 20:1–6.

In addition to the chronological setting of Ezekiel’s temple, there is another issue to be addressed: If Ezekiel is speaking of a temple in the end times, why does he mention animal sacrifices? Jesus’ death on the cross was a sufficient sacrifice for all sin for all time. Since Jesus’ death, there has no longer been any need for animal sacrifices.

The answer to the question is this: animal sacrifices never did, never could, take away people’s sins (Hebrews 10:1–4). The Old Testament sacrifices were meant to remind people of their sins and to point forward to the one final sacrifice of Christ. Similarly, the animal sacrifices mentioned by Ezekiel would not take away people’s sins; rather, they would remind people of Jesus’ sacrifice, just as the celebration of the Lord’s Supper reminds people of Jesus’ death.

Thus there is no conflict between Ezekiel’s vision and the teaching of the New Testament. Indeed, in Ezekiel’s vision there is no Day of Atonement, no ark on which to sprinkle the atoning blood, and no high priest (Leviticus Chapter 16): they are not necessary. Christ Himself is our sacrifice of atonement (Romans 3:22–25); He is also our high priest (Hebrews 7:23–28; 8:1–2).

For further discussion of atonement and the Old Testament sacrifices, see Exodus 25:17–22; 27:18; Leviticus 1:1–4 and comments; Word List: Atonement. For further discussion of the end times, see General Article: The Second Coming of Jesus Christ, in The Applied New Testament Commentary.

⁸⁸ The angel’s measuring rod was six long cubits in length, or about three meters (verse 5). A regular cubit was 0.5 meter; a “long cubit” was a cubit plus a handbreadth (8 centimeters).

⁸⁹ For a discussion of burnt offerings, sin offerings and guilt offerings, see Leviticus 1:1–17; 4:135; 5:14–19; 6:1–7 and comments.

⁹⁰ See footnote to comment on Ezekiel 40:1–4.

⁹¹ See footnote to comment on Ezekiel 40:1–4.

⁹² For further discussion of the spiritual significance of the tabernacle and the temple, see Exodus 25:1; 1 Kings 6:1 and comments.

⁹³ In the Hebrew text of verses 15–20, the word “rods” is used instead of cubits; if ‚rods” is indeed meant, then the temple area would be 1,500 meters square.

⁹⁴ For a discussion of the laws concerning cleanness and uncleanness, see Leviticus 11:1,44–45; 15:1 and comments.

⁹⁵ In verse 8, God says that in the past the sinful Israelites had carried out their detestable practices right next to the threshold and doorposts of His temple. But, says God, in this future temple there will be a separation between the world’s defilements and His holy dwelling place. The distinction between God’s holy temple and the rest of the world is an important theme in the book of Ezekiel.

⁹⁶ In verses 20 and 26, the word atonement refers to the purification, the consecration, of the altar (see Exodus 29:35–37 and comment). This purification is carried out by the placement of blood on selected areas of the altar (verse 20).

⁹⁷ It was the Lord’s glory that had entered the temple; the Lord’s glory is a manifestation of the Lord Himself (see Exodus 33:21–23).

⁹⁸ Zadok was high priest during the reigns of David and Solomon; he was a descendant of Aaron (see Ezekiel 40:45–46).

⁹⁹ References for some of these regulations are as follows: for verses 21–23, see Leviticus 10:8–11; for verses 20,25–26, see Leviticus 21:1–6; for verse 28, see Numbers 18:20.

¹⁰⁰ The division of the rest of the millennial land is described in Ezekiel Chapter 48.

¹⁰¹ The offerings and holy days mentioned here are all described in detail in Leviticus Chapter 23 and Numbers Chapters 28–29. However, when one compares the earlier regulations given by Moses and the present regulations given by Ezekiel, many variations can be seen. We need not suppose that the worship of ancient Israel should be identical to the worship of the future Israel.

¹⁰² Usually the word atonement means an action which allows one to escape the punishment for sin; the animal sacrifices of the Old Testament were seen as a way to have God’s wrath fall upon the animal instead of on the human. However, in Ezekiel Chapters 40–48, “making atonement” by animal sacrifice is simply a reminder that, in the future Israel, atonement has already been made through the death of Jesus.

In the Old Testament, the word “atonement” can also include the idea of “purification,” especially when it is applied to objects rather than to people (see Ezekiel 43:20,28). For further discussion of atonement, see Exodus 25:17–22; 27:1–8; Leviticus 1:1–4 and comments; footnote to comment on Ezekiel 40:1–4; Word List: Atonement.

¹⁰³ In verses 18–20, the Lord gives the regulations for purifying the sanctuary (temple). As with the altar (Ezekiel 43:20), this purification is accomplished by applying the blood of a sacrificed animal to certain areas of the temple. This procedure would symbolically purify the temple in case it was defiled by anyone’s unintentional sin.

¹⁰⁴ In verse 12, a freewill offering is mentioned. A freewill offering is any offering given beyond what is required (see Leviticus 7:16).

¹⁰⁵ The Dead Sea is the saltiest body of water in the world; normally, nothing can live in it.

¹⁰⁶ Some believe that the river of Ezekiel’s vision symbolizes God’s Holy Spirit, the living water that Jesus spoke about (John 4:10,14; 7:37–39). Others see the river as a metaphor for Christ’s church, once so small but now “deeper” and “wider,” encompassing the entire earth. Surely these interpretations are valid; moreover, they do not exclude the possibility that in the millennial Israel there will also be an actual river, just as Ezekiel has described.

¹⁰⁷ In verse 18, note that the eastern boundary runs along the Jordan . . . to the eastern sea (the Dead Sea); thus the tribal areas east of the Jordan River which were allotted to Reuben, Gad and the half–tribe of Manasseh are not included; those areas were never part of the original promised land (see Numbers 34:13–15). In Ezekiel’s vision, those two–and–a–half tribes will be allotted land within Canaan proper (Ezekiel 48:4,6,27).

Also note, in verses 15,19–20, that the Great Sea (the Mediterranean Sea) forms part of Israel’s boundary. This boundary must refer to a period before the creation of the new earth, because after that there will be no longer any sea (Revelation 21:1).

¹⁰⁸ Note that when the sacred portion (verse 10), the Levite portion (verse 13) and the city portion (verse 15) are added together, a 25,000cubit square is obtained. This special gift (verse 8) corresponds to the sacred district plus city property described in Ezekiel 45:1–6.

¹⁰⁹ The cities described by Ezekiel and John are not the same, just as the two rivers they saw are not the same. However, there clearly are similarities between the millennial state described by Ezekiel and the eternal state described by John. This should not be surprising; as someone has said, the Millennium is the “gateway” to the eternal state. Basically Ezekiel is showing us an earthly model of the heavenly Jerusalem.