Ezekiel 8:1–11:25  – Ezekiel: Renewing God’s Glory
Palm Sunday  – March 24, 2024 (am)    

As we finished last Sunday, judgment was looming over Israel according to God’s Word through Ezekiel. 7:24 I will bring the worst of the nations to take possession of their houses. I will put an end to the pride of the strong, and their holy places shall be profaned. 26 … They seek a vision from the prophet, while the law perishes from the priest and counsel from the elders. They want what they want. 27 … According to their way I will do to them, … I will judge them, and they shall know that I am the Lord.

As we move into today’s text, then, Ezekiel is given prophetic visions of why that is needful, more specifically, and also of how it will happen. Because this text is so vivid, I am going to read it in its entirety once again. But I’m not going to comment as we read. I will read it in two (uneven) parts at different points in my sermon, but the reading and the sermon won’t be interspersed today.

Perhaps the clearest structural outline of cc.8-11 would come in two parts: A Vision of Corrupt Worship and God’s Judgment Upon It, 8:1-9:11, and A Vision of God’s Glory Withdrawing from the Temple, 10:1-11:25. However, that’s not the outline I’m going to use. Our sermon outline today (printed in your bulletin) reflects topics that are more intertwined throughout the text: Stunning Expressions of Idolatry and Rebellion, Breathtaking Responses from God in Judgment, and Glimmers of Good News Beyond All Comprehension.

Just a few things before we start. The structural similarity between the opening (8:1-4) and closing (11:22-25) four verses in this passage is a clear indication that it should be viewed as a single unit. And: The message of [these four chapters may well be summed up as: “Nothing escapes the Lord’s notice” (Duguid 160). He brings Ezekiel back to Jerusalem, to the very temple mount, to show him what’s going on back home, but also proving by that same action the blindness of His people who are saying: 8:12 … The Lord does not see us, the Lord has forsaken the land. At this point He hadn’t yet. But He was surely about to do so. And they couldn’t have been more wrong in saying, the Lord does not see us. Finally, one image that we’ll see in c.11, the cauldron and the meat within it, might not communicate well without explanation. When we hear that, the cauldron is Jerusalem, offering security to those inside, and these new rulers [think of themselves as] the prime cuts of meat inside this protective pot, supposedly invulnerable within the city walls, as opposed to those others who have been discarded as waste by being sent off by God into exile in Babylon (Block 1997 334). What we’ll see in this text, though, is that some from the exiles will be saved and return (they’re the choice meat) but God’s judgment is going to fall on Jerusalem and these others.

Just listen to the story; appreciate Ezekiel’s style. [Read Ezekiel 8:1-11:13.]

Now for our preaching outline; did you hear

Stunning Expressions of Idolatry and Rebellion?

They were unmistakable, weren’t they? This vision is dated exactly fourteen months after Ezekiel’s initial vision of God (c.1) atop His magnificent mobile throne. And both play a role in this vision sequence as well. The date suggests that Ezekiel had either just finished or was just about to finish his 390 and forty days illustrations, laying on his left and right sides (c.4), respectively. And by the way, this gives us the opportunity to point out that the prophet wasn’t laying on his sides continuously through those periods, but likely just some portion of each day, evident not just due to the functional impossibility of doing it continuously, but because he was also doing other things during that period (cf. c.5).

While he was sitting with the elders of Judah in [his] house (8:1), though, the next vision sequence began. The one we perceived to be God Himself on the throne back in c.1 (1:26-27) reappears here, takes Ezekiel by the hair, [lifts him] up [into the air], and [transports him in a vision] back to Jerusalem (8:3). And that’s where he sees all this idolatry taking place in the inner court of the temple! (8:3) The north gate into the temple area was the one typically used by the king (Carson 2016), and right there was an idol, a statue (Block 1997 281), probably human form (perhaps Asherah, but Josiah had torn down that one during his recent reform [2Ki.23:6]). In any case, Ezekiel called this idol statue the image of jealousy, which provokes jealousy (8:3). 8:6 And he said to me, “Son of man, do you see what they are doing, the great abominations that the house of Israel are committing here, to drive me far from my sanctuary? But you will see still greater abominations.” Then he gives three more.

God points out a hole in the temple wall into one of those side rooms (Block 1997 289) where seventy elders of Israel, one from a prominent family explicitly named (8:11)), were swinging incense in a dark room decorated with pictures (8:12) of loathsome beasts (8:10), and saying, ‘The Lord does not see us’ (8:12). Meanwhile there were women participating in a pagan lament ritual (Block 1997 295), weeping for Tammuz, by that north gate (8:14), and twenty-five men facing east right by the temple entrance worshiping the sun (8:16). Temples usually faced east with the idol covered in metal so that, as the sun rose, reflected and refracted light filled the whole area. Now, the shining glory of God that dwelled in His temple was not reflected light! Yet even so, their backs were turned toward the Lord and their faces toward the sun!

Breathtaking Responses from God in Judgment

The four scenes in c.8 were the convicting evidence in court. 8:18 Therefore [the Lord said] I will act in wrath. My eye[, which does see all things,] will not spare, nor will I have pity. … Then c.9 gives us the verdict and God begins to act in judgment—two breathtaking sets of responses, one spotlighting the people (His actions toward them), the other spotlighting Himself.

The man in linen with the writing case went out into the city to mark the foreheads of [those] who were to be saved (9:4) and the six executioners followed, striking down all the others (9:5-6). And note (9:6) that their work was to begin at [the temple]. They were told to defile [it], and fill the courts with slain (9:7). So, the army of Nebuchadnezzar were not the ones who did that. When Jerusalem fell to their siege roughly five years later (587 bc), Israel had long since defiled the temple themselves with their idols.

All of this grieved Ezekiel deeply (9:8). He was wondering if God was ready to destroy even the remnant of Israel (9:8; 11:13).

Glimmers of Good News Beyond All Comprehension

But as our attention turns to God for the second set of judgments, we also see three glimmers of good news that defy our comprehension. The first is subtle. When the man clothed in linen is told (10:2) to go in among the whirling wheels, fill [his] hands with burning coals, and scatter them over the city, the word translated scatter should actually be sprinkle—“sprinkle [fire] over the city” as an act of purification rather than “scatter [fire] over the city” as an act of judgment (Goldingay Abstract). It’s the same word used in 36:25 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. In this dramatic act of God at this poignant moment, He was actually beginning the purification of the land rather than just pouring out His final judgment on it.

Even with all this spiritual blindness and idolatry that were going on inside the temple courts, God was still present with His people! Only now in the visions of Ezekiel—as the man in linen went in among the whirling wheels (10:2) to take the fire (10:6)—did the glory of the Lord [rise] up from the cherub [and move] to the threshold of the house (10:4). Then it moved out over the [mobile throne] (10:18), which then lifted up from the earth and went out and stood [above] the east gate of the [temple] (10:19). The glory of the Lord, the visible manifestation of His holiness which had resided in this place since that day of dedication under Solomon (1Ki.8:10), was leaving the temple and Jerusalem.

The third is actually more than a glimmer. At this point when the ultimate manifestation of judgment was occurring, the departure from the temple of the glory of the Lord, and the cry of the prophet for the second time asking: Will you make a full end of the remnant of Israel? (11:13), the advance of Ezekiel’s narrative paused to hear the answer of the Lord.

Listen to what He said. [Read Ezekiel 11:14-25.]

Conclusion – Two closing thoughts could be helpful.

Never believe that God doesn’t see our hearts. This is big. If we’re looking for some crossover between Jerusalem in Ezekiel’s day and each of us here at GCD this morning, this is where we’ll find the answer. Just imagine being lifted up in a vision and taken into the inner workings of your own heart. Imagine seeing a little hole in the wall of a side room in your own thoughts and peeking through to see what’s inside, what has your attention, your allegiance.

As we’re looking for a parallel to the temple, this is where we’ll find it. We’re the temple! It’s unlikely that any of us is bowing down to a shelf-top deity, or a wall painting. There’s no statue to a local DuPage County deity out in front of our building. But our temple is full of all kinds of idols that we bring into worship each time the body gathers. And I know that to be true because we’re fallen human sinners just like those people in Jerusalem in the early sixth century bc.

When we get a difficult diagnosis and it scares us, we’re just as tempted as they were to think God isn’t listening.

If we lose our job with no options in sight, we’re just as inclined as they were to believe that the methods of their neighbors, the methods of this world, are the best way to find something new, rather than to believe that our God has prepared good works for us to do (Eph.2:10) long before this season of unemployment came upon us.

Similarly, when we grow tired of our present work, we’re almost certainly inclined to do what this world does, to follow it’s methods, than just to believe that God has placed us where we are, that He has work for us to do there, that if He wants us elsewhere He’s fully capable of making that unmistakably clear, and that in the meantime it is ours to give our work our best effort as though we are working for Him.

We could continue adding to this list, but more to the point this morning is our tendency to bring all of this into worship with us—distractions, worries, desires, plans—wanting God to bless them, letting our minds drift toward them in worship, wondering why we’re studying Ezekiel when we have problems of our own to address, thinking God doesn’t see or God doesn’t hear or God doesn’t answer, so we really need to take matters into our own hands and just ask Him to bless us. This is more how idolatry works in our day.

As we entertain thoughts that displace God, as we welcome distractions (even during worship) that we love more than Him; as we grow bored with the glorious manifestations of His faithfulness and presence with us in the Person of Jesus, the Person of the Spirit, the Word of God, the fellowship of believers, He knows it! He’s attentive to it all. He sees all. He knows all.

Hearts that break over sin are pleasing to God. When the man with the writing case was sent out into the city to mark the righteous, how were they identified? 9:4 … the Lord said to him, “Pass through the city, through Jerusalem, and put a mark on the foreheads of the men who sigh and groan over all the abominations that are committed in it.” David wrote similarly in Psa.51:17 The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise. When we entertain rivals to our allegiance to God, this should break our hearts. When we lose confidence that He’s attentive to the events of our day, in sovereign control over all our involvements, over the circumstances of our times, over the course of our lives, we’re caving in to idolatry. It should break our hearts. It should bring repentance. It should lead us back to the foot of the cross. It should press us to Heb.4:16 … draw near to [His] throne of grace—the very same throne we’ve encountered today—[where we know] we [will] receive mercy and find grace to help in time of need.

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Resources

Block, Daniel I. 1997. New International Commentary on the Old Testament. The Book of Ezekiel, two vols. Grand Rapids: Eerdmans.

                  . 2024. Personal Interviews, February-April. Wheaton, IL.

                  . 2021. Recording Series: Ezekiel, online recordings and notes. Wheaton: College Church.

Bullock, C. Hassell. 2007. An Introduction to the Old Testament Prophetic Books. Ch. 11, Ezekiel: The Merging of Two Spheres, 274-307. Chicago: Moody.

Calvin, John. Commentary on the Book of the Prophet Ezekiel, two vols. Translated by Thomas Myers. Logos.

Carson, D. A. 2116. D. A. Carson Sermon Library. Bellingham, WA: Faithlife.

                  . 2015. The Lord Is There: Ezekiel 40-48. TGC15: YouTube.

                  , R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Ezekiel, by L. John McGregor, 716-744. Leicester, Eng.: InterVarsity.

Clendenen, E. Ray, gen. ed. 1994. New American Commentary. Vol. 17, Ezekiel, by Lamar Eugene Cooper, Sr. Nashville: Broadman & Holman.

Collins, C. John, OT ed. 2001. ESV Study Bible. Study notes on Ezekiel, 1495-1580, by David J. Reimer. Wheaton: Crossway.

Craigie, Peter C. 1983. The Daily Bible Study Series. Ezekiel. Louisville: Westminster John Knox.

Dever, Mark. 2006. The Message of the Old Testament. Ch. 26, The Message of Ezekiel: Paradise, 635-650. Wheaton: Crossway.

Duguid, Iain M. 1999. The NIV Application Commentary. Ezekiel. Grand Rapids: Zondervan.

Goldingay, John. 2023. Ezekiel 10:2 – Sprinkle Not Scatter, in Vetus Testamentum, 27 March 2023.

Heschel, Abraham J. 2001.The Prophets, two vols. Peabody, MA: Prince.

Longman III, Tremper, & David E. Garland, gen. eds. 2010. Expositor’s Bible Commentary. Vol. 7, Jeremiah-Ezekiel. Ezekiel, by Ralph H. Alexander, 641-924. Grand Rapids: Zondervan.

Smith, Gary V. 1994. The Prophets as Preachers. Ch.14, Ezekiel: When Will You Acknowledge God, 251-281. Nashville: Broadman & Holman.

Smith, James E. 1995. The Major Prophets. The Book of Ezekiel, 351-508. Joplin, MO: College.

VanGemeren, Willem A. 1990. Interpreting the Prophetic Word. Ch. 11, The Message of Ezekiel, 321-353. Grand Rapids: Zondervan.

Walton, John H., gen. ed. 2009. Zondervan Illustrated Bible Background Commentary, Old Testament. Vol. 4, Isaiah-Daniel. Ezekiel, by Daniel Bodi, 400-500. Grand Rapids: Zondervan.

Walvoord, John F. & Roy B. Zuck. 1983. The Bible Knowledge Commentary. Vol. 1, Old Testament. Ezekiel, 1224-1323, by Charles H. Dyer. Colorado Springs: Victor.

Wiseman, Donald J., gen. ed. 1969. Tyndale Old Testament Commentaries. Vol. 22, Ezekiel, by John B. Taylor. Downers Grove: InterVarsity.

NEXT SUNDAY: Easter Sunday, Trembling and Astonishment, Mark 16:1–8