The vineyard

The nation of Israel was likened unto a vineyard that was planted in the midst of hostile territory (Psalm 80:8-13). Isaiah’s parable of the vineyard began with an introduction that expressed God’s emotionally attachment to his people. He said, “Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: and he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes” (Isaiah 5:1-2).

The Hebrew word translated wild in Isaiah 5:2, beushiym means poison-berries (891). The implication being that the fruit of the vineyard was inedible. God’s intention in establishing the nation of Israel was for it to be a witness to others of his existence and of his involvement with mankind. In spite of the painstaking effort God made to bless his people and to show them his loving-kindness, he was continually rejected and replaced with the pagan gods of other nations. Exasperated, God asked the question, “What could have been done more to my vineyard, that I have not done in it?” (Isaiah 5:4).

Ezekiel’s parable of the vineyard revealed that God’s people were useless to him because they refused to listen to and obey his commands. God asked Ezekiel, “Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest? Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon?” (Ezekiel 15:2-3). The point God was trying to make was that the purpose of the vine was not to produce wood, but to produce fruit. The vine was necessary, actually essential for producing fruit, but the problem was God’s people were no different than the people that lived around them. They were unable to perform the ministry they had been chosen for because the Israelites’ hearts did not belong to God.

Referring to Israel’s ability to minister to the nations around them, God asked Ezekiel, “Behold, when it was whole, it was meet for no work, how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned?” (Ezekiel 15:5). In other words, the nation of Israel was corrupt from the beginning. Even when king David ruled, there was conflict and dissention among God’s people. David’s brief reign of 40 years represented the best that Israel had to offer, and yet, David’s sin of adultery, and the family conflict that followed, no doubt caused God’s kingdom to suffer disgrace in the eyes of unbelievers.

God’s final judgment of his people was necessary to purge the pride and self-sufficiency that was evident to everyone. God told Ezekiel, “And I will set my face against them; they shall go out from one fire, and another fire shall devour them; and ye shall know that I am the LORD, when I set my face against them, and I will make the land desolate, because they have committed a trespass, saith the Lord GOD” (Ezekiel 15:7-8). The use of the name Lord GOD as opposed to LORD or Jehovah, God’s personal name, meant that when God set his face against his people, he would be dealing with them as the Lord of Lords or divine ruler of the universe, a.k.a. Jesus.

Idols

In his call to turn from idols, the LORD repeated three times the accusation, “these men have set up their idols in their hearts , and put the stumblingblock of their iniquity before their face” (Ezekiel 14:3,4,7). To set up an idol in one’s heart means that you are intentionally giving it a place of priority in making your decisions. In other words, you are planning your life around the thing that you worship and want to make sure it remains a part of your life.

The Hebrew word translated idols in Ezekiel 14:3, gillul (ghil – lool´) is properly translated a log, as in something that is round and can be transported through rolling it (1544, 1556). A log was synonymous with an idol because the images of pagan gods were usually carved into wooden statues from giant trees. Jesus used the illustration of a log being cast out of the eye to teach against hypocrisy. He said, “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye” (Matthew 7:5, ESV).

Jesus may have been referring to the practice of idolatry as a serious problem compared with worry or being anxious about God providing for our needs (Matthew 6:32). At the core of idolatry was the belief that spiritual beings had power apart from God’s control. If you wanted to excel in a certain area of your life, you could gain an advantage by seeking the assistance of a god whose domain was that area. For example, Asherah was the Canaanite goddess of fertility.

Thinking of idols as images that were stored or set up in the heart, you could say that Asherah was a symbol of or was similar to pornography. She was often depicted as a partially naked woman and her image was probably intended to stimulate sexual excitement. As with pornography today, images of naked women take the place of a normal, healthy sex drive. When God said, “these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face” (Ezekiel 14:3), he was most likely referring to the statue of Asherah that was erected in the temple to serve as a daily reminder that sex was the most important thing in these men’s lives.

In as much as God knew that idols were a perpetual problem with his people, he reminded Ezekiel that the remnant of people that would be saved from destruction were just as evil as everyone else. It was only by his grace that God would be able to save anyone. He said, “Yet behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their ways and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you, when you see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD” (Ezekiel 14:22-23).

The liar

One of the few descriptions of the devil in the Bible is found in John 8:44. Differentiating between those who are true children of Abraham and those who are not, it says, “Ye are of your father the devil, and the lust of your father ye will do .He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for his is a liar, and the father of it.” Satan’s reputation as the father of lies implies that all lies originate from him. In the book of 1 Kings, there is recorded an incident in which a lying spirit was sent to the king of Israel (1 Kings 22:23-24). A conversation between God and the host of heaven suggested that king Ahab could be persuaded by a lying spirit to do something that would result in his own death.

At the time of the Babylonian invasion of Jerusalem, the people were being told lies about their safety inside the city walls. Ezekiel was told, “They have seen vanity and lying divination, saying, The LORD saith: and the LORD hath not sent them: and they made others to hope that they would confirm the word” (Ezekiel 13:6). “Divination was a pagan parallel to prophesying…it seems probable that the diviners conversed with demons…Divination was one of man’s attempts to know and control the world and the future, apart from the true God” (7080). Even king Zedekiah participated in the deception of God’s people. His consultation with Jeremiah revealed that surrender was the only way to avoid death, and yet, Zedekiah chose to keep the information from the people and tried to escape secretly by night (Jeremiah 39:4).

In an attempt to make the truth known to his people, Ezekiel was given advance warning of king Zedekiah’s plot (Ezekiel 12:6) and was told to warn the people against false prophets (Ezekiel 13:2). God said to Ezekiel, “Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel” (Ezekiel 12:22-24).

The connection between idolatry and lying divination was found in a sacrificial system that promised peace and prosperity at a price. In a sense, the false prophets were bribed to tell the people what they wanted to hear. Sacrifices to pagan gods were used as a front for the business of organized crime. It was illegal for the Israelites to worship other gods, and yet, idols were kept in God’s own temple (Ezekiel 8:12). God’s condemnation of the false prophets showed that his people were under their control and needed to be delivered from their dangerous practices. He said, “Because with lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life: therefore ye shall see no more vanity, nor divine divinations: for I will deliver my people out of your hand: and ye shall know that I am the LORD” (Ezekiel 13:22-23).

Heart trouble

God’s understanding of the human heart goes far beyond a mere perception of who we are or what we want to be. He sees our motives as if they are a clear depiction of the inner being’s true identity. In his condemnation of the ungodly rulers of Jerusalem, God declared, “I know the things that come into your mind, every one of them” (Ezekiel 11:5). The Hebrew word translated mind, ruwach (roo´ – akh) means wind or breath and is an emblem of “the mighty penetrating power of the invisible God” (7307). In other words, the mind is where the human and supernatural aspects of man become one. As a creature created in the image of God, man’s mind has the capacity to convey the intentions of his heart.

According to Hebrew belief, “the breath is suppose to symbolize not only deep feelings that are generated within man, such as sorrow and anger; but also kindred feelings in the Divine nature. It is revealed that God and God alone has the faculty of communicating His Spirit or life to His creatures, who are thus enabled to feel, think, speak, and act in accordance with the Divine will” (7307). Ultimately, what God wants is for man to reflect his own nature, to be like him. That is why God set apart the Israelites as his own people, they were to be an example to the rest of the world of what God was like. Unfortunately, God’s people failed to take on his characteristics, but instead became like the people of the nations that surrounded them (Ezekiel 11:12).

After the people of Israel and Judah were judged by him and were sent into exile, God planned to return his people to their land and start a new relationship with them based on his forgiveness of their sins on a personal basis. God told Ezekiel, “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh” (Ezekiel 11:19). The contrast between a stony heart and a heart of flesh was meant to convey the difference between a heart that was submitted to God and one that was not. Another way of saying a heart of flesh would be a circumcised heart. Circumcision was a symbol of Abraham’s submission to God.

The reason why God had to put a new spirit within his people was because they lacked a desire to do his will. Human nature is such that our independence from God’s control makes it impossible for him to impose his will upon us. Therefore, we must choose to become one with him and accept him into our heart. Union with God is a spiritual transaction in which he transforms the inner person or mind to conform it to his will. This can only happen through a conscious decision to give up one’s right to govern oneself. In the case of the Israelites, God’s chosen people, their right to govern their own lives was relinquished when God purchased them out of slavery through their redemption by a sacrificial system, i.e. the blood of Jesus Christ.

The departure

Similar to the way the Holy Spirit dwells within believers in Jesus Christ, God’s glory was symbolic of his presence over the ark of the Testimony that was kept in the tabernacle, and afterward, the temple of God. The glory of God was not always visible and was intentionally concealed behind a curtain that separated the Holy of Holies from the rest of God’s temple. After the renewal of his covenant with the Israelites, Moses asked God to show him his glory (Exodus 33:18). God responded, “And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee…And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock: and it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by” (Exodus 33:19, 21-22).

The glory of God was so magnificent that it could not be viewed by just anyone. One of the effects of God’s glory filling his temple was the sanctification or setting apart of the temple for the work of God (6942). Because God’s temple was holy and was intended for the express purpose of providing a sanctuary for him, God’s glory entered into the temple at its dedication and remained there until the temple  was destroyed. Unaware of God’s presence, the priests defiled the temple of God by erecting a statue of Asherah, the Canaanite goddess of fertility, at the gate of the altar (Ezekiel 8:5) and made sacrifices to her, supposing they wouldn’t be discovered (Ezekiel 8:12). At the time of Jerusalem’s destruction, Ezekiel was shown that the glory of the God of Israel was gone up from the cherub where it usually remained. It says in Ezekiel 10:4, “Then the glory of the LORD went up from  the cherub and stood over the threshold of the house: and the house was filled with the cloud, and the court was full of the brightness of the LORD’s glory.”

What Ezekiel saw was not visible to anyone but him. If the people of Jerusalem had been aware of God’s presence, they would most likely have acted differently. The Apostle Paul said believers were the temple of God and should not defile themselves by having intimate relationships with unbelievers (2 Corinthians 6:12-14), and yet, believers commit adultery and other such sins like everyone else. God’s glory’s departure symbolized the breaking of the covenant between God and his people. Although he did not end his relationship with the Israelites, God’s glory, and therefore God himself, did not dwell with his people from that point forward.

The mark

In his divine judgment of the city of Jerusalem, God demonstrated his ability to exercise self-control, in spite of fierce emotions that caused him to destroy everything, including his holy temple. Before he undertook the action to kill everyone within the city walls, God ordered a mark to be placed on the forehead of every person who shared his disgust with the situation. Calling forth the seven guardian angels that protected his people, God gave instructions to set apart those who were faithful to him. It says in Ezekiel 9:4, “And the LORD said unto him, Go through the midst of the city through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.”

The seventh angel, who was clothed in linen, carried a writer’s inkhorn with which he was to place the mark (Ezekiel 9:2). Although it is not specified exactly what type of mark was made, the Hebrew word translated mark in Ezekiel 9:4, tav or taw, the last letter of the Hebrew alphabet, specifies a signature. The signature may have only been represented by an X, but the implication was that the mark was a sign of ownership that was imprinted on the forehead. A similar marking is found in the book of Revelation where it says of the Antichrist, “And he causeth all, both small and great, rich and poor, free and bond, to receive the mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name” (Revelation 13:16-17).

God’s judgment of Jerusalem was in many ways the foreshadowing of God’s final judgment of everyone on earth. It says in Revelation 3:12, “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.” It is possible that the mark placed on the foreheads of those in Jerusalem at the time of the city’s destruction was linked to Christ and was the equivalent of receiving salvation. The remarkable thing about receiving the mark was the only  requirement was to sign or groan, as if in despair (Ezekiel 9:4).

Ezekiel’s visions of God allowed him to see beforehand the outcome of God’s judgment of Jerusalem. In spite of his lenient excusal of anyone that cried out in despair, it appeared that none would survive. After the order was given to slay everyone that did not have the mark, Ezekiel exclaimed, “And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD, wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?” (Ezekiel 9:8). God’s reply to Ezekiel’s question suggested there were none who believed and were willing to cry out to him for help. “Then he said unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not” (Ezekiel 9:9).

Recompense

In an attempt to prepare Ezekiel for the worst catastrophe that the Israelites would ever experience, God showed Ezekiel exactly what his motivation was for completely destroying the city of Jerusalem. As if to announce a death sentence on a guilty prisoner, Ezekiel was told, “thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land. Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy wages, and will recompense upon thee all thine abominations” (Ezekiel 7:2-3).

The Hebrew word translated recompense in Ezekiel 7:3, nathan (naw – than´) means to give (5414). Nathan has a very broad context and can be used to convey many types of actions where there is a transfer of possessions. In a technical sense, nathan means to hand something over to someone in order to satisfy a debt or as payment for services rendered. “This word is used of ‘bringing reprisal’ upon someone or of ‘giving’ him what he deserves” as in the punishment for sins committed. The Apostle Paul taught in his message to the Romans, “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord” (Romans 6:23).

Once again, Ezekiel was transported by the spirit to see with his own eyes the abominations taking place in Jerusalem. It says in Ezekiel 8:3, “And he put forth the form of a hand, and took me by a lock of mine head; and the spirit lift me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.” The image of jealousy was most likely a statue of Asherah, the Canaanite goddess of fertility. The presence of this idol in the temple of God suggested that the Israelites were intentionally provoking God’s anger.

Along with the idols that were openly displayed, numerous objects were kept in the secret chambers of God’s temple. Ezekiel was asked, “Then he said unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery?  for they say, The LORD seeth us not; the LORD hath forsaken the earth” (Ezekiel 8:12). The idea that God was limited in his awareness of what his people were doing came from a distorted view of his deity. Much like a man, God was expected to behave in ordinary ways and was thought to be temperamental and easily provoked.

One of the objectives God expected to accomplish by punishing his people was to restore their respect and reverence for his position. As the sovereign LORD of the universe, God could do whatever he pleased. In order to reestablish a proper relationship with his people, God chose to put an end to sacrifices and burnt offerings, so that the basis of salvation would not be confused with earning God’s favor. Once God punished his children, he would be free to move on with his plan of salvation, which included the provision for all to be saved by his grace.

Remember me

One thing that is clear about God is he has feelings just like we do. The type of things that upset us, also upset God and cause him to act in ways that we can relate to. God’s anger toward his people was justified in that they had intentionally turned their backs on him after he had blessed them and shown them undeserved favor. Everything God did for the Israelites, he did out of love and compassion for them and he did not punish them until it was evident that his people had rejected him completely.

In the book of Hosea, the children of Israel are portrayed as an adulteress who looked to other gods, and loved to get drunk on wine (Hosea 3:1). In spite of their infidelity, God promised to restore the nation of Israel and to unite the divided kingdoms into one. God’s love for the children of Israel was like that of a jealous husband because his emotions were involved in the relationship. God had a strong emotional attachment to his people (160) and wanted to remain in fellowship with them, even though they did not feel the same way about him (Hosea 3:1).

In his explanation to Ezekiel of the destruction of Judah, God revealed his personal anguish over the situation (Ezekiel 6:9). Once again, he promised to leave a remnant that would one day acknowledge him as Jehovah, the Jewish national name of God. He said, “Yet will I save a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries. And they that escape shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart which hath departed from me and with their eyes, which go a whoring after their idols: and they shall lothe themselves for the evils which they have committed in all their abominations” (Ezekiel 6:8-9).

The Hebrew word translated remember in Ezekiel 6:9 is properly translated as “to mark (so as to be recognized)” (2142) and is suggesting that God’s people would stand out among the other people of the nations in which they would be living in exile. God intended for his people to be different in that they were not to worship idols, nor were they to practice witchcraft or the occult. The idea that God’s people would remember him among the nations where they were taken captive was about the continued worshipping of God without a temple in which to do it. Only those who truly loved God would be able to maintain their relationship with him. Over time, it would be evident who really believed in God and who didn’t.

Divine influence

The explanation Ezekiel received for God’s punishment of his children was that they were to serve as a warning to the nations around them. God said, “So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations round about thee, when I shall execute judgments on thee in my anger and in fury and in furious rebukes. I the LORD have spoken it” (Ezekiel 5:15).

God intended to judge the nations surrounding Israel, but first he set an example by punishing the nation of Judah and more specifically Jerusalem because he said, “they have refused my judgments and my statutes, they have not walked in them” (Ezekiel 5:6). According to God, the people of Jerusalem had acted more wickedly than the nations around them by defiling his temple (Ezekiel 5:11) and would be reduced to cannibalism as a sign of their depravity (Ezekiel 5:10).

In a final symbolic act, Ezekiel was instructed to shave his head and beard (Ezekiel 5:1). Afterward, he was told, “Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled, and thou shalt take a third part, and smite about it with a knife: and a third part shalt thou scatter to the wind; and I will draw out a sword after them” (Ezekiel 5:2). These gestures signified the ways God’s people would be destroyed: famine, being killed in combat, and being scattered abroad.

The harsh treatment God’s people received was due to their continuous rebellion over a period of more than 400 years. Rather than give up on them completely, God wanted to show them they would not escape judgment if they refused to repent. God’s judgment of the nation of Judah was actually a one-time event that was never to be repeated (Ezekiel 5:9). The outcome would be a strong turning to a new course of action by God. He said, “Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted” (Ezekiel 5:13).

The Hebrew word translated comforted, nacham (naw – kham´) means to sigh or to be sorry. Nacham is also associated with repentance. “Comfort is derived from ‘com’ (with) and ‘fort’ (strength). Hence, when one repents, he exerts strength to change, to re-grasp the situation, and exert effort for the situation to take a different course of purpose and action” (5162). God’s judgment of his people marked the end of his effort to get them to obey his laws. From that point forward, God would deal with his people as sinners that could only be saved by grace; through his divine influence upon their hearts.

Signs

The extreme measures God took to commission Ezekiel were necessary because Ezekiel was unwilling to serve the LORD as a messenger to a group of people he described as rebellious, impudent, and hardhearted (Ezekiel 2:3-5). Like Jeremiah, Ezekiel would face opposition that would be not only discouraging, but also maddening to the point he would not be able to do his job without God’s help. God told Ezekiel, “Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house” (Ezekiel 3:8-9).

God went so far as to tell Ezekiel he would not be able to speak any words except those that the LORD gave him. He said, “And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD: He that heareth, let him hear; and him that forbeareth, let him forbear: for they are a rebellious house” (Ezekiel 3:26-27). In order to ensure Ezekiel’s messages would be taken seriously, God began his ministry with a series of symbolic acts that would serve as signs or attestations to the validity of Ezekiel’s prophecies (226).

The first sign that was given was a clay model that would portray the siege of Jerusalem (Ezekiel 1:3). Although Jerusalem’s destruction was imminent at the time of Ezekiel’s deportation, many believed God would intervene at the last minute and save his people from the Babylonian army. Even though king Zedekiah knew the truth, he led the people of Jerusalem to believe they would escape destruction and were safe inside the walls of the city (Jeremiah 28:11). Ezekiel’s model of the siege of Jerusalem clearly depicted the end result, a desperate situation in which the people would be forced to use human excrement as a fuel source (Ezekiel 4:12-13).

Perhaps, the most controversial of Ezekiel’s symbolic acts was the one through which he bore the sins of God’s people. Ezekiel was forced to lie on his side and was bound with ropes or chains in order to depict the bondage of sin, representing to God’s people their need for a savior. God told Ezekiel, “Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it…For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days…And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year…And behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another till thou hast ended the days of thy siege” (Ezekiel 4:4-8).

The total number of days Ezekiel would bear the iniquities of God’s people, 430 days, was significant because the period of silence between the last prophetic message the people received through the prophet Malachi and the birth of Christ was 430 years (From Malachi to Christ). During that time, Judah was reestablished, but there was no king and the nation was subject to foreign rulers, until finally, Rome captured Jerusalem and the provinces became subject to Rome. Herod the Great, a procurator of the Roman Empire, was ruler of all the Holy Land at the time of Christ’s birth. God said that he had appointed one day for each year of his people’s rebellion. Through this prophecy, God was telling his people when their Messiah would come to rescue them.