God glorified in the execution of judgment.
"Again the word of the Lord came unto me, saying, Son of man, set thy face against Zidon," etc. Zidon was "an ancient and wealthy city of Phoenicia, on the eastern coast of the Mediterranean Sea, less than twenty English miles to the north of Tyre," and on the extreme northwestern border of the land of Israel. The Hebrew word Tsidon signifies" Fishing," and indicates the earliest employment of its inhabitants. The land in the neighborhood of Zidon was of great fertility. "Adjoining the city there are luxuriant gardens and orchards, in which there is a profusion of the finest fruit trees suited to the climate." "The gardens of Zidon," says Dean Stanley, "are conspicuous even from a distance." In early times Zidon seems to have been a more important city than its neighbor, Tyro (cf. Joshua 11:8; Joshua 19:28). Homer, in his poems, makes no mention of Tyro, but several times he mentions Zidon and the Zidonians. But from the time of Solomon until the invasion of Nebuchadnezzar, Zidon appears to have been less influential than Tyro. Our text declares the judgment of God against Zidon, and that in that judgment he will be glorified; and it suggests that he is glorified.
I. IN THE REASONS OF HIS JUDGMENT. These reasons maybe arranged under two heads.
1. The conduct of the Zidonians in relation to himself. They were idolaters, worshipping Baal, the sun-god (1 Kings 16:31), and Ashtoreth as their tutelary goddess (1 Kings 11:5, 1 Kings 11:33; 2 Kings 23:13). It was from them that these idolatries had been introduced amongst the chosen people. The influence of Zidonian women upon the religious character of Solomon was most deplorable; and the marriage of Ahab to Jezebel, a Zidonian princess, was prolific of most disastrous consequences to the kingdom of Israel, both religiously and in other ways. The Zidonians might have obtained the knowledge of the true God from their neighbors the Israelites, and have turned to him in heart and life, if they had been so disposed. But instead of that, they corrupted Israel with their idols. Thus they robbed God of his rightful honor and praise. And his glory he will not give to another, neither his praise unto graven images (Isaiah 42:8).
2. The conduct of the Zidonians in relation to his people. We have already spoken of their evil influence over them religiously. In other ways they were troublesome to them. They had been as "a pricking brier" and "a grieving thorn" to Israel (Ezekiel 28:24). There is probably a reference in this verse to Numbers 33:55 and Joshua 23:13. And, like others of the neighbors of the Israelites, the Zidonians seem to have rejoiced in their troubles and distresses. They are said to have done "despite unto them" (Verse 24). They had made them smart with their contempt and derision. The Lord takes notice of this, and will judge them for it. Says Hengstenberg, "While the Lord chastises his own people with an unsparing rod, he visits the neighboring heathen nations for the wrong which they have done to his people, as if it were directed against himself, and verifies in them his word, 'He that toucheth you toucheth the apple of his eye' (Zechariah 2:8)." Thus we see that there were good reasons for this judgment. God does not punish any person or people without just cause.
"His work is perfect;
For all his ways are judgment;
A god of faithfulness and without iniquity,
Just and right is he."
"Righteousness and judgment are the foundation of thy throne" (Psalms 89:14); "Righteous and true are thy ways, thou King of the ages" (Revelation 15:3).
II. IN THE NATURE OF HIS JUDGMENT. "I will send into her pestilence, and blood in her streets; and the wounded shall fall in the midst of her, with the sword upon her on every side" (Verse 23). This judgment by pestilence and sword call hardly be said to have been executed in the invasion by Nebuchadnezzar, seeing that Zidon submitted to him apparently without offering any serious resistance. But this threatening of pestilence and sword may point to the sufferings of the Zidonians at a later period of their history, in consequence of their revolt against the Persians, to whom they were then subject. Zidon was at that time a wealthy and flourishing city; and the revolt would probably have been successful but for the treachery of Tennes, their king, who, in fulfillment of a compact with Artaxerxes Ochus, the Persian monarch, betrayed into his "power one hundred of the most distinguished citizens of Zidon, who were all shot to death with javelins. Five hundred other citizens, who went out to the king with ensigns of supplication, shared the same fate; and by concert between Tennes and Mentor, the Persian troops were admitted within the gates, and occupied the city walls. The Zidonians, before the arrival of Ochus, had burnt their vessels to prevent any one leaving the town; and when they saw themselves surrounded by the Persian troops, they adopted the desperate resolution of shutting themselves up with their families, and setting fire each man to his own house. Forty thousand persons are said to have perished in the flames. Tennes himself did not save his own life, as Ochus, notwithstanding his promise to the contrary, put him to death. The privilege of searching the ruins" ‹eze-7› for the gold and silver they contained was sold by Artaxerxes for money. But our point is that the character of this judgment contributes to the glory of God. Whether we refer the prophecy to the conquest by Nebuchadnezzar, or to the terrible transactions connected with the revolt against the Persian power, or to both, there was nothing arbitrary on God's part in the execution of the judgment. The Lord did not, as it were, go out of his way to inflict it. The Zidonians may be said to have brought it upon themselves. Yet all was regulated and controlled by the providence of God. The Divine punishment of sin is never an arbitrary infliction, but the natural working of a necessary law. The penalty is the natural consequence of the transgression. The suffering is the fruit of the sin.
III. IN THE EFFECT OF HIS JUDGMENT. A twofold effect is exhibited by the prophet.
1. Relief and blessing to the people of the Lord. "And there shall be no more a pricking brier unto the house of Israel, nor a grieving thorn of any that be round about them, that did despite unto them" (Verse 24). This refers not to the Zidonians alone, but to the other peoples who, being neighbors to the house of Israel, had been a trouble unto them. They "that are round about them, that did despite unto them," would cease to molest and distress them. "God s judgment on the ungodly tends to the good of his Church."
2. Acknowledgment of the supremacy of the Lord. Twice in this brief paragraph it is said of the Zidonians, "And they shall know that I am the Lord." (These words, which occur so frequently in this book, we noticed in Ezekiel 6:7, Ezekiel 6:10; Ezekiel 7:4.) The people of Zidon "must recognize or experience him in his operations, whom they obstinately refused to recognize willingly" (Hengstenberg). It is also said of the Israelites, "they shall know that I am the Lord God." In the relief afforded to them and the deliverances wrought for them they would recognize the presence and power and supremacy of Jehovah. Thus "the Lord of hosts is exalted in judgment, and God the Holy One is sanctified in righteousness" (Isaiah 5:16).—W.J.
God glorified in his dealings with his people under chastisement.
"Thus saith the Lord God; When I shall have gathered the house of Israel from the peoples among whom they are scattered," etc. In bringing to a close the prophecies against the heathen nations which bordered upon the Holy Land, Ezekiel briefly outlines the glorious restoration of the people of God in contrast to the judgments which destroyed those nations. He also declares that he will be sanctified in his people in the sight of the nations. His dealings with his people who were in captivity would be of such a character as to promote his honor in the eyes of the nations who were cognizant of those dealings. Thus the subject is presented to us of God glorified in his treatment of his people under chastisement.
I. IN HIS CARE FOR THEM WHILE THEY ARE UNDER CHASTISEMENT BECAUSE OF THEIR SINS. Our text is itself an evidence of this care. They needed some strong encouragement to counteract "the despondency which was now, after the opening of the siege of Jerusalem, the most dangerous foe" which they had to contend against. God recognized their need, and the inspiring promises of the text were a contribution towards its supply. Moreover, his purpose to gather them again and restore them to their own land necessitated the exercise of care over them during their exile. We have reason to believe that when his people are under chastisement they are the objects of his special care. This is taught, in his holy Word, especially in Malachi 3:3, "He shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver." In purifying silver from its dross "the refiner not only places his crucible on a hot fire, but heaps fire around and above it. Under this process it at first throws out a dark and offensive smoke, which, as the heat and its effects increase, becomes less offensive, until it altogether ceases, and the silver becomes beautifully white. The point of requisite purity and perfection is when the refiner sees his own likeness reflected in the silver. How admirably does this illustrate the gracious process by which, through means of affliction, our heavenly Father carries on the work of purification in the hearts of his children!" The refiner of silver keeps his eye steadily on the furnace, lest the silver should be injured by the intense heat, and that he may see when the process is complete; so the great Refiner watches over his children when they are passing through the cleansing fires of Divine chastisement. Here, then, is encouragement to the people of God in seasons of trial. God himself is graciously observing you. His eye is constantly and tenderly upon you. In this fact there is also vindication of the Divine honor in relation to the afflictions of his people.
II. IN HIS REMOVAL OF THE CHASTISEMENT WHEN IT HAS ACCOMPLISHED ITS PURPOSE. "Thus saith the Lord; When I shall have gathered the house of Israel from the peoples among whom they are scattered," etc. (Verse 25), When the object for which the covenant people were sent into captivity was achieved, he brought them together and reinstated them in the land which he gave to his servant Jacob, "In that furnace of affliction the national tendency to idolatry was burnt out of the national heart, never to reappear;" and then they were delivered out of the furnace. In their restoration to their own land the nations would see that the Lord had not cast them off or forsaken them. "For the Lord will not cast off forever. For though he cause grief," etc. (Lamentations 3:31-33). Moreover, in that restoration there was a manifestation of the faithfulness, power, and goodness of the Lord to his people. Faithfulness in his remaining true to them and to his engagements to them, notwithstanding their former long-continued unfaithfulness to him. "If we are faithless, he abideth faithful; for he cannot deny himself." Power in his controlling the hearts and actions of men for the accomplish; meat of his purposes in relation to his people. And goodness in dealing with them so graciously, notwithstanding their ill desert. Thus would the Lord God be sanctified in them in the sight of the nations; And still he speedily removes the chastisements of his people when they have effected the purpose for which they were inflicted.
"Praise him still the same forever,
Slow to chide, and swift to bless."
III. IN HIS RESTORATION OF PEACE AND PROSPERITY TO THEM. "And they shall dwell securely therein; yea, they shall build houses, and plant vineyards," etc. (Verse 26). "As we have seen that the prophecies against the heathen reached, not merely to the particular nations, but to the world-power which they represented; as the same predictions are directed against Tyre by Ezekiel, against Babylon by Isaiah, and against the Apocalyptic Babylon by St. John; so this prophecy reaches far beyond a mere temporal restoration. It points to times of more permanent security, when from all nations and kingdoms the Church of Christ, the Israel of God, shall be gathered in, when the power of the world shall be for ever broken, and the kingdom of Christ shall be established forever" ('Speaker's Commentary'). Two blessings are particularly mentioned by the prophet.
1. Safety. "They shall dwell securely." Israel was not free from enemies and molestations after their return from captivity. Delivered from idolatry, yet their evil hearts broke out into other forms of sin; and distresses followed transgressions. Christian believers are not exempted from either enemies or trials. Yet we may say that "believers always dwell safely under the Divine protection, and may be quiet from the fear of evil." For "if God is for us, who is against us? In all these things we are more than conquerors, through him that loved us" (Romans 8:31, Romans 8:37; Hebrews 13:6; 1 Peter 3:13).
2. Prosperity. "They shall build houses, and plant vineyards, and dwell securely." These operations denote the return of prosperity to the people. And it is certain that at times they flourished considerably in their condition and circumstances. There is evidence of this in the sumptuous houses which they built for themselves. (cf. Haggai. ). In thus dealing with his people also the Lord would "be sanctified in them in the sight of the nations." But the text points onward to blessings yet in store for the Israel of God. Seasons of unprecedented power and prosperity await the Church in the future, when men everywhere shall know and acknowledge the Lord God. "All the earth shall be filled with the glory of the Lord" (Numbers 14:21). "In the name of Jesus every knee shall bow, of things in heaven, and things on earth," etc. (Philippians 2:10, Philippians 2:11). And in the heavenly Canaan shall be enjoyed the complete triumph, and the undisturbed peace, and the deep, eternal joy.
"And the temple again shall be built,
And filled as it was of yore;
And the burden be lift from the heart of the world,
And the nations all adore;
Prayers to the throne of heaven
Morning and eve shall rise,
And unto, and not of the Lamb
Shall be the sacrifice."
(P. J. Bailey.)
W.J.
Ezekiel 27
Ezekiel
Ezekiel 29
Ezekiel 28 - ezekiel-28 - worlddic.com