Parables of Sin and Personal Responsibility

For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live.  Ezekiel 18:32 

Ezekiel 15:1-19:14  – Ezekiel: Renewing God’s Glory
Third Sunday of Eastertide – April 14, 2024 (am)    

This morning we have a series of vivid images given by God to Ezekiel to help His people grasp the true nature of their identity before and of their relationship with God. They’re a series of parables, really, real life stories told for their spiritual meaning, instruction, illustration. These parables take us the rest of the way up to the key c.24, the fall of Jerusalem. But cc.15-19 seem to be unified thematically as a subsection. And more, the opening of c.20 signals the beginning of a new literary unit (Block 1997 611). Let’s just read c.15 as an introduction to this section, then we’ll consider these five chapters as a whole from two distinct vantage points.

15:1 And the word of the Lord came to me: 2 “Son of man, how does the wood of the vine surpass any wood, the vine branch that is among the trees of the forest? 3 Is wood taken from it to make anything? Do people take a peg from it to hang any vessel on it? 4 Behold, it is given to the fire for fuel. When the fire has consumed both ends of it, and the middle of it is charred, is it useful for anything? 5 Behold, when it was whole, it was used for nothing. How much less, when the fire has consumed it and it is charred, can it ever be used for anything! 6 Therefore thus says the Lord God: Like the wood of the vine among the trees of the forest, which I have given to the fire for fuel, so have I given up the inhabitants of Jerusalem. 7 And I will set my face against them. Though they escape from the fire, the fire shall yet consume them, and you will know that I am the Lord, when I set my face against them. 8 And I will make the land desolate, because they have acted faithlessly, declares the Lord God.”

Now for those two distinct vantage points:

Parables and Proverbs of Judgment and Death

Do we have any trouble understanding what c.15 is telling us, even though it’s written as a parable? No, we don’t. In fact, we understand more clearly what c.15 is telling us precisely because it’s written as a parable! What’s only implicit here is that, if the so-called wood of the vine isn’t bearing fruit, then, as explicitly stated, it’s worthless for any other purpose. You’re not going to make a peg from [vine-wood] to hang something on (15:3), and you’re surely not going to use it to build a house or a piece of furniture! When it’s done yielding fruit it’s only usable for firewood, and likely just kindling at that! And if any piece is left over, charred but not fully consumed, it’s not useful for anything (15:5) else at all!

This is how useful the inhabitants of Jerusalem are to God. So, they’ll not escape from the fire. It shall consume them (15:7). And once it does, nothing of genuine value has been lost!

Do you hear God helping His people grasp the true nature of their identity before and of their relationship with Him through Ezekiel? Yes. And it’s a vastly important lesson.

The next parable is one of the more vivid and familiar and poignant in all of Ezekiel. It shows us that the nature of Israel’s unfaithfulness to God isn’t just an easy-come-easy-go sort of scenario. It’s not as though His people mean no more to God than a piece of charred vine-wood. In fact, at the same time they’re actually comparable to a beloved wife who’s left His devoted arms to find satisfaction and pleasure in the arms of others who want her only because of her beauty and for the many other blessings He has lavished on her.

C.16 is the longest in Ezekiel—three to four times as long as most [compositions] in the book and longer than six of the twelve Minor Prophets (Block 1997 459). It’s deliberately graphic, to the point of semipornographic, as an intentional rhetorical device designed to produce a strong emotional response (Block 1997 467). By the time readers finish c.16, the intent is for them never to doubt whether God’s judgment was warranted, or to wonder whether it may’ve been too hasty or too severe.

In the first fourteen verses we have the most dramatic demonstration of grace in all of the first testament. It surpasses Hosea 11 (Block 2024). This paragraph, brief as it is, takes us all the way from Paul’s description of us in our dirtiness and death (Eph.2:1-3) to our cleansing and life as the treasured bride of Christ (Eph.5:25-27), but more vividly!

Israel moves from being an infant conceived by pagan Canaanite parents ([16:3] with all that entails) who left this little girl in a field, along with all the mess of her birthing process (16:4-5), wanting to disown any evidence of their fornication (not at all unlike practices that are still defended today). But before the end of that paragraph, this infant had been discovered by God passing by on a walk (16:6). He spoke life to her! He took responsibility for her, caring for her (16:7), even marrying her when she came of age (16:8), lavishing gifts on her (16:9-14), and raising her to the status of queen! 16:13 Thus you were adorned with gold and silver, and your clothing was of fine linen and silk and embroidered cloth. You ate fine flour and honey and oil. You grew exceedingly beautiful and advanced to royalty. 14 And your renown went forth among the nations because of your beauty, for it was perfect through the splendor that I had bestowed on you, declares the Lord God.

But Israel didn’t live like a queen. She lived like a prostitute, and worse, because in this parable she actually paid her lovers for their favors, rather than being paid by them (16:30-34). In this way she was demonstrably worse than a prostitute. And because of that, God, in His judgment, would cause them all to turn on her such that she’d be destroyed by them, by the nations that invaded her land, destroying her temple and her throne.

And this parable is neither embellished nor exaggerated. Such is Israel in her relationship with God. And so often, such are we, seeking so many other things to be our joy, our rest, our satisfaction, our pleasure, our provision.

More parables are added, but none equals this one in descriptive detail or in devastating clarity. Ezekiel returns to similar imagery in c.23, but in between these two chapters there is a series of [prophesies in which] messages [of] the Babylonian … judgment [alternate with messages focusing] exclusively on Judah’s sin and the need for [God’s] retribution (Block 1997 522).

In c.17 we see a parable that’s presented more as a fable, where plants and animals are personified to illustrate different things, yet it’s introduced here as a riddle to be solved (17:2). So, Ezekiel is now doing with words what he’s often done previously with actions (Block 1997 522). Both [of these genre] involve a caricature—the [one] in the form of a dramatic presentation, the [other] as a literary (almost a political) cartoon—and both require interpretation (Block 1997 523). Here, God, presented as a great eagle (17:3), plants a cedar twig in a land of trade (17:4-5), depicting exile of the chief men of the land (17:13). 17:5 Then he took of the seed of the land and planted it in fertile soil… beside abundant waters. … 6 and it sprouted and became a low spreading vine (a familiar image for God’s people, OT [Isa.5:1-7] and NT [Joh.15:1-11] alike), and its branches turned toward him, the great eagle, and its roots remained where it stood. So it became a vine and produced branches and put out boughs.

But another great eagle came along, although not as grand as the first (17:7), and the vine moves toward this eagle like plants toward the sun, or really like roots toward the water (17:7), away from the greater eagle (17:3). So, Ezekiel records: 17:9 … Thus says the Lord God: Will it thrive? Will he not pull up its roots and cut off its fruit, so that it withers, so that all its fresh sprouting leaves wither? … Whom does Israel trust? Who nourishes her? From Whom does she draw her life?

These images are an illustration on two levels that come together in vv.16-19. Zedekiah’s rebellion against Nebuchadnezzar, the great eagle (17:3), by looking to Egypt, the lesser eagle (17:7), for help (just as Jeremiah told him not to do [Jer.37:7-10]) was not just politically foolish, it was rebellion against God, and not just because of the prophet’s warning but because Nebuchadnezzar made him swear by God not to do it! (2Ch.36:13) Even so, [Zedekiah] stiffened his neck and hardened his heart against turning to the Lord, the God of Israel (2Ch.36:13). So, here, 17:19 … thus says the Lord God: As I live, surely it is my oath that he despised, and my covenant that he broke. I will return it upon his head. The city and the land would be defeated and David’s throne would be suspended—lesser kings had now become greater and God saw to that Himself. It’s amazing how He put it in Jer.37:10 … even if you should defeat the whole army of Chaldeans who are fighting against you, and there remained of them only wounded men, every man in his tent, they would rise up and burn this city with fire. There’s just no way Israel is going to escape accountability to God!

But, regarding accountability, there was a view among the exiles that they were suffering for their parents’ sins. Lam.5:7 Our fathers sinned, and are no more, and we bear their iniquities. This idea had been around a long time, rooted in a misunderstanding of the rationale that was given for the second commandment. Exo.20:5 … I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me. This was meant as a warning that how we live matters; it has a profound impact on our children. But in Israel it became a principle of responsibility where children were believed to be accountable for the sins of their parents, which understandably awakened the complaint that God is unjust (Block 1997 559). Well, c.18 addresses that misconception.

In short, 18:5 If a man is righteous and does what is just and right—long parenthetic explanation 9 …—he is righteous; he shall surely live, declares the Lord God. Next generation: 10 If he fathers a son who is violent… 13 … [his son] shall surely die; his blood shall be upon himself. Third generation: 14 “Now suppose this [son] fathers a son who sees all the sins that his father has done… and does not do likewise: 17 … he shall not die for his father’s iniquity; he shall surely live.

How important do you think it would be to the exiles to understand this important point? First, they’re not being treated unjustly by God. But second, they’re also not as guiltless as they might believe themselves to be. They’re not there in exile only for their parents’ sins!

Today’s section finishes with a lamentation for the princes (kings) of Israel (19:1) told as two parables, one of a lioness with her cubs (19:2) and the other of a vine… full of branches (19:10). Judah is the lioness and the vine, begetting kings who led her to pride and self-sufficiency—the two lion cubs that learned to catch prey and devoured men (19:3, 6) and the vine whose strong stems became rulers’ scepters that towered aloft (19:11). But the lions were captured by the nations (19:4, 8) and the vine was plucked up in fury and cast down to the ground, it’s strong stem consumed (19:12) by fire that has gone out from the stem of its shoots (19:14). Judah’s kings are fallen. David’s throne is vacant!

Reminders and Reassurances of Blessing and Life

This parade of parables could sound like nothing but judgment, couldn’t it? But in each of the darkest chapters we read are reminders and reassurances of blessing and life that flow from the heart of God. At the close of that tragic description of Israel’s marital (covenant) unfaithfulness we hear God say: 16:60 … I will remember my covenant with you in the days of your youth, and I will establish for you an everlasting covenant. … 62 I will establish my covenant with you, and you shall know that I am the Lord, 63 that you may remember and be confounded, and never open your mouth again because of your shame, when I atone for you for all that you have done, declares the Lord God.

Even though their own rebellion and unrighteousness led to their exile outside the land, God reassured them not only of His promise to His people, but of His intent to keep it. 17:22 Thus says the Lord God: “I myself will take a sprig from the lofty top of the cedar and will set it out. I will break off from the topmost of its young twigs a tender one, and I myself will plant it on a high and lofty mountain. 23 On the mountain height of Israel will I plant it, that it may bear branches and produce fruit and become a noble cedar. And under it will dwell every kind of bird; in the shade of its branches birds of every sort will nest. 24 And all the trees of the field shall know that I am the Lord; I bring low the high tree, and make high the low tree, dry up the green tree, and make the dry tree flourish. I am the Lord; I have spoken, and I will do it.”

Even though it could seem to them like their personal fate was tied to the fate of the nation, or even just the previous generation, it always comes back to the fact that we each stand accountable to God for our sin, but only for our own sin. And His salvation alone can save us. Only His righteousness can meet His standard, and He’s the only One Who can grant it. 18:30 Therefore I will judge you, O house of Israel, every one according to his ways, declares the Lord God. Repent and turn from all your transgressions, lest iniquity be your ruin. 31 Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel? 32 For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live. Answer: I will die unless You give me a new heart, spirit!

Conclusion

Today’s takeaway is three brief lessons.

1. God’s judgment will come on all rebellion and unrighteousness. There’s just no escaping that truth. Ezekiel makes it clear.

2. God is fully and reliably just even in His judgment. There’s just no escaping that truth. Ezekiel makes it clear.

3. God offers rescue from judgment to all who will receive it. There’s just no escaping that truth. Ezekiel makes it clear. Israel could turn and repent and God would surely answer. But even so, what they really needed was a new heart, a new spirit. And what they need to recognize ahead of all of this is that, unless God grants that they are ultimately hopeless.

So, do you think He’ll grant it?

 ________________

Resources

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

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

                  . 2024. Personal Interview. Wheaton, IL.

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.

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: Rebellious Judah and Her Corrupt Leaders, Ezekiel 20:1–23:49