Episode Transcript
WEBVTT
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Ezekiel chapter fourteen. Will be reading
the last half of this chapter, Ezekiel
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Fourteen, verse twelve, through the
end of the chapter. Let's give our
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attention to God's word and the word
of the Lord came to me, son
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of man. When a land sends
against me by acting faithlessly, and I
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stretch out my hand against it and
break its supply of bread and send famine
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upon it and cut off from it
man and beast, even if these three
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men, know, a Daniel and
job were in it, they would deliver
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but their own lives by their righteousness, declares the Lord if I cause wild
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beasts to pass through the land and
they ravage it and it be made desolate
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so that no one may pass through
because of the beasts, even if these
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three men were in it as I
live, declares the Lord God, they
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would deliver neither sons nor daughters.
They alone would be delivered, but the
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land would be desolate. Or if
I bring a sword upon that land and
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say let a sword pass through the
land, and if I cut off from
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it man and beast, though these
three men were in it as I live,
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declares the Lord God, they would
deliver neither sons nor daughters. But
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they alone would be delivered. Or
if I send a pestilence into the land
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and pour out my wrath upon it
with blood, to cut off from it
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man and beast, even if Noah, Daniel and job were in it as
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I live, declares the Lord God, they would neither do. They would
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deliver, neither son nor daughter.
They would deliver but their own lives,
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for their by their righteousness. For
thus says the Lord God. How much
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more when I send upon Jerusalem my
for disastrous acts of judgment, sword,
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famine, wild beasts and pestilence,
to cut off from it man and beast.
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But behold, some survivors will be
left in it, sons and daughters
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who will be brought out. Behold, when they come out to you and
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you see their ways and their deeds, you will be consoled for the disaster
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that I have brought upon Jerusalem,
for all that I have brought upon it.
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They will console you when you see
their ways and their deeds, and
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you shall know that I have not
done without cause all that I have done
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in it, declares the Lord God. He may be seated. If there
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was a passage in scripture, it
was fought all fire and brimstone. This
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is certainly one of them. I
can imagine Ezekiel almost yelling this passage,
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the rhetoric is so powerful, the
parallelisms as he moves from one to two,
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to three to four different curses upon
the land. If I would do
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this to the land and no one
would survive, not even in this case
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as I live, declares the Lord
God, would anyone survive except these three
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men and this one and this one
and this one. And after he gets
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to all the end, after he
gets to the end, he declares,
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how much more will these things fall
upon Jerusalem? This whole chapter, and
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more that we will see, is
very much a word of judgment. It
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is a word of the Lord against
a faithless people, a people who have
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broken the Covenant, who have broken
the things that they have promised to do,
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the obedience that they have promised to
give. As the Lord expresses this
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and impresses in our heart, he
does begin by talking about a hypothetical country.
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This is the first thing that will
consider, this hypothetical country. We
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read in verse thirteen, son of
Man went, a land sends against me
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by acting faithlessly, I will stretch
out my hand against it. And then
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the first of these four things,
break its supply of bread and famine.
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This hypothetical land is not necessarily Israel
because, as we see in verse twenty
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one when he says how much more
in Jerusalem, right, his point is
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not to talk about Jerusalem here,
but just he's saying, imagine a land
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which is done so terribly that as
I send these that I'm sending these judgments
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on them. And he lists for
in this hypothetical land judged for its grievous
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sins. The first one is famine
leading to death. We spoke about that
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a little bit this morning and in
light of some things that we're going on
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in the in the in Corinth,
cutting off the food supply, people not
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being able to eat, animals not
being able to eat, leading to death.
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The next curse after famine leading to
death, is wild beasts leading to
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death. Right we one of the
advantages is of living in a city is
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be protection from wild beast. We
have strong houses the the wilderness. We
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go in camp and play in the
Wilderness. But for most of human history
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the wilderness is a dangerous place.
It's a place you don't want to go
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and if you go there you don't
spend much time. And if you do
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go there, you you protect yourself, you take weapons, you're on guard,
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you stand watch, because it's a
dangerous place. Here. The Lord
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is talking about it land, a
people, a quote, civilized place which
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is now being that's going to say
wild eyes, but that's not a word.
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It's being made wild as these beasts
come in and ravage and destroy.
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It's no longer a safe place.
It's returning on its returning to this wild
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state. Famine leading to death,
wild beasts leading to death, sword leading
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to death, the ideas of armies
and warriors and people coming in to put
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the citizens to death, and then
finally, plague leading to death, disease
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passing and spreading, causing one and
another and another to die. We've seen
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places where the Lord has put these
judgments on people. I'm ways in which
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the Lord comes with either famine or
wild beasts or sword or plague. We
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think of ways in the scriptures that
are documented of him taking places which have
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so grievously sinned against basic, basic
laws that he executes his judge. And
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you think about the whole world in
the time of Noah Im. You think
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about Sodom and Gomorah, you think
about other examples and times, Egypt included,
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when God sets his people three free
by executing these judgments upon them.
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And so this hypothetical country is set
up. And in each of these cases
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God says, if, if I
cause these things to happen, then he
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says, even if these three men
were in it, and he lists three
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men, Noah, Daniel and Joe, even if these three men in it
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the place, this city, would
not be saved because of their righteousness,
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their riotousness, would not be enough
to save anyone else, not even their
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own children. In this we are
beginning to learn that God, when he
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judges, he judges fairly. He
doesn't want to put to death. He
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doesn't want to put to death those
who have done well, those who have
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have obeyed, those who have followed
him and done as he has asked.
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He doesn't even want to put them
death if there is, if there is
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some chance in which a mediator could
stand in and protect and safe. Jeremiah
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says a similar thing in his in
his book he talks about the judgment coming
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upon Jerusalem and Moses and Samuel not
even being able to intercede for the people.
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Remember, there was a time when
Moses did God, after the Ten
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Commandments and the making of the Golden
Calf, God was going to destroy his
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people and Moses interceded on their behalf
and God stayed his hand. But here
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he says that even if these three
men were in this place, in this
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hypothetical city, Noah, genesis six
nine, says, a righteous man,
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blameless among the people of his time, job, a man offered as an
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example to Satan of righteousness. I'm
Daniel, a man living in in Babylon,
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along with his along with his friends
there, who held to the word
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of the Lord, and even very
difficult circumstances, even ones involving and risking
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his own life, these three men, even if they were there this city,
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would not be spared. Why?
Because it is so unrighteous, because
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they have strayed so far, they
have disobeyed so much. This is the
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hypothetical country that Ezechuel, through the
word of the Lord coming to him,
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speaks of. And then he speaks
of a real play lace and he comes
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to verse Twenty One and he says, for thus says the Lord God,
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how much more when I send upon
Jerusalem my for disastrous acts of judgment,
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not one but all, for Sword, famine, wild beasts and pestilence,
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to cut off from it, man
and beast. How much more will it
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be when he says these dreadful judgments? And why will it be worse?
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You have to ask. That's a
question. Right. If this these this
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hypothetical country, is so awful,
why is Jerusalem, this city where God
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has promised to place his name and
dwell, why there? Why is it
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so much worse? One implication is
because even the righteousness of these three men
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are not there, because the the
situation is even worse than it was in
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this hypothetical place that he mentions.
As bad as it is in this example,
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it's even worse, he says,
in Jerusalem. We might add that,
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unlike the kingdoms of this world,
God's special kingdom, the Kingdom of
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Israel, was an a special covenant
with him, a covenant which had been,
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I'm declared at Sinai, a covenant
which was reinstituted before they went into
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Canaan, where they took upon themselves
the the blood, and they took an
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oath and they swore allegiance and obedience
to go odd. They said, we
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will do this and if we don't, make all these curses that are listed
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here come upon us in chapter fourteen. Here, in this last half,
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we see God's way of expressing how
far Israel has fallen. The murder rate
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so high, the idolatry rate so
high, that it's over, much like
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in the days of Noah, when
things had gotten so bad that God said
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enough enough. This is what was
coming for Jerusalem. This is how far
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they had fallen. Not The end
of the chapter, there's this, as
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if things weren't dark enough, this
dark and sad twist, in a way,
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a twist that vindicates God and reminds
us of what he is emphasizing here.
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Not only Israel's unrighteousness, but his
righteousness. Is Judge, and it
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comes to us in this way.
Verse Twenty Two, we read, but
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behold, some survivors will be left
in it. This initially gives us a
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sort of sense of hope. Right, right, because initially we heard about
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how, if even these three men, no one would be left with them,
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and now he says, but some
survivors will be let me pause here
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and just remind you of something I
wanted to say at the beginning, which
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is so sidebar. Remember that Ezekiel
is not in Jerusalem. He is already
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in exile. Remember, at the
beginning of Chapter Fourteen, these elders and
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exile come to him and other prophets
and seek this word. So they are
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hearing about things that are about to
happen in Jerusalem. They're hearing about these
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things that will come. And what
he's saying is some survivors from this event
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will come. They will come out
of Jerusalem to you here in exile.
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So that's the historical situation that he's
talking about here. And then what?
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Listen to what he says. Now
back on our main track, he says,
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and you will see their ways,
you will see their deeds, you
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will be consoled for the disaster that
I have brought on Jerusalem and for all
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that I have brought upon it.
So here's they're going to come out of
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Jerusalem. These people will come out
of Jerusalem. The exiles will see them.
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The exiles will see them and they
will have consolation in the righteous judgment
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of God. They will have consolation
in the disaster that has come upon it
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when they see the deeds and the
acts of these people verse twenty three.
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They will console you when you see
their ways and see their deeds and you
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shall know that I have not done
without cause, all that I have done
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UN in it. In other words, he's not saying you will see them
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and you will see, look,
a righteous few I have spared. In
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other words, he's saying you will
see them and you will go well,
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of course he destroy Jerusalem. These
few people that are left out of it.
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They're horrible, terrible people. These
people will come out and you will
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see their deeds and you will see
your acts and you will say, I
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can understand why God has done what
he's done. Even in his salvation of
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these few people, we will see
God will use that salvation as a way
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to prove his righteous acts. That's
how bad things are. God is not
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saving a few because of their righteousness. He's saving a few because of their
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unrighteousness, not to save them,
but to prove to the world, in
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a way, on how far Israel
had fallen. It's an amazing thing and
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it's end and it tells us and
it reminds us how deep our sin goes
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and how much we need God not
just to be just but are justifier,
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one who who works in US some
way, somehow to make us, as
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those who would not come under this
judgment, to make us as those who
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were innocent, to make us people
who would not have to fear the righteous
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wrath of God. When we think
about the penalties which come upon the people,
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the perfection of his righteous or we
come to think about the perfection of
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God's righteousness in the judgment of God, one of the things that we come
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to see is that God does not
act in a willy nilly fashion. He's
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not like the gods of mythology and
the gods of idolatry, which do this
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and do that and it's all capricious
and who really knows, and half the
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time they're acting in sin themselves.
Our God is not like that. When
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he comes and he excess exercises his
justice, he does it perfectly and honestly.
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This should be a consolation to anyone
who's ever seen a situation of injustice
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and, you know, been torn
apart in their heart. You can think
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of examples in your own life and
the around the world where we say this
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thing is terrible. Why is nobody
doing anything about this? How can something
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how can this continue to happen?
Who will make this stop? God promises
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to make it stop. We see
that here in Israel. We see it
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and Noah, and he promises that
these things are the the rumblings, the
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beginning is the foreshadowing of that great
final day when everything and for all time
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will be accomplished before the judgment throne, the judgment seed of God. There
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is coming a time and a day
when Jesus returns, when all will be
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made right and every unfair thing,
every unjust thing, every oppressed person,
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all of it, the hid and
stuff, the obvious stuff, it will
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all be made known and God will
say no more, enough is enough,
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not just for his people here in
this time and place, before the whole
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world and for all time. If
your heart's ever been broken, if you
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are hot at unfairness and injustice,
if your heart is ever ached at will
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on and to see things set right, know that the Lord will set it
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right. He tells us that he
does this right here and he promises to
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do the exactly this at the very
end. These same pictures of his wrath
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that are pictured here are also pictured
in revelation. is coming the end of
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time. But there's another why thing
that this points us to, and that
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is our salvation, because not only
do we see God's perfect righteousness and judgment
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poured out in the end of time
or in these foreshadowing ways here before the
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end of time, but we also
see God's righteous judgment poured out on his
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very own son. Now, Jesus, of course, did none of these
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things. And if gentle but damn
anual and Noah were righteous, Jesus was
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infinitely more righteous, blameless in every
single way, perfect in every single way,
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not just before men but before God
as well. When Jesus suffered the
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penalty of God's wrath, he didn't
suffer it because he would owed it or
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because he deserved it in some way. He took it as a replacement,
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as a substitute for the sins of
you and me. When we look at
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a passage like this, or when
we sing of passages like this in the
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psalms and even as we long in
some ways for the righteous judgment of God
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that all things will be set right, we also ought to think of the
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cross, so that we might not
be terrified of the judgment to come and
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know that all judgment has already come
for us. This righteous wrath of God
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has been poured out on his son, on the son of God, and
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he died. He was nailed to
a cross, a cursed cross, he
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was mocked by men and he died. The son of God died, and
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he did that so that we would
not have to so that, when we
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put our faith in him as our
substitute, as our mediator, we would
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go through this judgment, but not
personally. We would go through this judgment
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but through him and in him.
That way we can come out on the
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other side, through him and in
him, in a resurrection from the dead.
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We can become like a city rising
out of the ashes, a temple,
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a holy place set apart to God
in a way that no one could
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ever imagine, a city, a
city of the Living God, that was
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once destroyed with famine and pestilence and
sword and death on a cross and now
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rising, rising to new and permanent
life and as acting as our substitute.
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In this way, Jesus not only
takes upon the drighteous and just judgment of
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God, not only does he take
upon the God's execution of his righteousness,
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but he also gives to us his
own righteousness. He becomes like a job,
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a Noah, a Daniel, except
so much better, because he doesn't
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just save himself, he saves everyone
who comes to him through faith. He
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saves not tens, we're s,
or hundreds or thousands, but millions upon
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millions of souls and gather the gathers
them in to that great heavenly city,
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that Kingdom of God. When we
hear passages like this and we hear this
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strong note of judgment, we ought
to be warned in our ends. We
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ought to know that if we do
not stand in Jesus Christ, we will
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stand in this very situation. We
will stand under the righteous and just judgment
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of God, to the praise of
his glory that he does not wink its
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Sim but in Jesus Christ and through
his substitutionary work on the cross, we
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can have a different perspective as well. We can stand before God and singing
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and rejoice with Thanksgiving in our hearts
that we are those who have been saved
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and we are those who are brought
out of judgment, not as those who
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are examples of exactly why the whole
thing was destroyed, but his examples of
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the new work that has become begun, as Peter puts it, new and
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living stones out of which this temple, to the Holy Temple of God,
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will be built. When we think
of ourselves as people that have come out.
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Think of yourselves as called as Pete, as Paul Talks about in Colossians,
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as those who have been rescued out
of a dominion of darkness and brought
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into the Kingdom of the son of
God. And as we consider these things
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about ourselves and our work and God's
work in the world, let us fear
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God and rejoice in God. Let
us bow before him and and fill our
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hearts with his praise and sing of
our rescue, of our salvation and of
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his amazing grace.
