Hosea 4

Hosea 4:1

Wailing for Egypt

Two weeks after lamenting over Pharaoh (Ezekiel 32:1), the word of the LORD comes to Ezekiel again (Ezekiel 32:17). He is now to wail “for the hordes of Egypt”, which is Pharaoh’s people (Ezekiel 32:18). This wailing has also been called a “death song”. It speaks of deep melancholy and sadness. The LORD tells Ezekiel to use his complaint to bring down the hordes of Egypt to the pit, to the realm of the dead. The words he utters mean death for the Egyptians. This is so because his words are in fact those of the LORD. And what the LORD speaks, happens. He will use Nebuchadnezzar to fulfill His words.

The lament begins by asking Egypt whom he does surpass in beauty (Ezekiel 32:19). The answer is that no one does. They may hold that opinion, but it will only make their fall all the greater. They are told to come down and be resigned to the uncircumcised. This is not a request, but a command that will be carried out.

They will share in the fate of others who have also fallen by the sword (Ezekiel 32:20). They will be handed over to the sword and drawn away like garbage. This is a great shock to the Egyptians. They are used to decorating, mummifying and preserving their dead. They are used to building pyramids and making showpieces of the tombs. Now they are told that their dead bodies will be treated with the greatest defamation. The mighty heroes who preceded them in death will address them with contempt when they descend into Sheol, the realm of death (Ezekiel 32:21). Nothing will remain of the respect they enjoyed on earth.

Five examples are given of nations that have fallen and with whom Egypt is now aligned by its demise. The first nation is Assyria (Ezekiel 32:22-23). How they boasted of their power and how cruelly they ranted against peoples subjugated by them. They, who have caused terror in the land of the living, lie defeated by the sword in the depths of the pit, while there is also a company of unburied bodies around his grave.

The second people are Elam (Ezekiel 32:24-25). Elam is the first people mentioned in the Bible to go out to war (Genesis 14:1-9). This once warlike people, who like the Assyrians brought terror in the land of the living, suffer the same fate as the Assyrians (cf. Isaiah 21:2; Isaiah 22:6; Jeremiah 49:34-39). They are now among those slain by the sword, but in that place they find nothing of the respect they commanded on earth. They are now despised.

The third is Meshech and Tubal, two Asia Minor nations (Ezekiel 32:26; cf. Genesis 10:2; Ezekiel 38:2; 3). Like Assyria and Elam, Meshech and Tubal have been a terror in the land of the living. When they lay down mortally wounded, not a shadow remained of the heroes they once were. The tribute that heroes usually receive at their burial by burying their weapons of war with them is not there for them (Ezekiel 32:27). Instead of the honor of weapons of war, iniquity lies upon them. That will also be the fate of Egypt (Ezekiel 32:28).

The fourth people is Edom (Ezekiel 32:29). For him too, as for the peoples mentioned above, there is no honorable place in the realm of the dead. Nothing remains of his former power.

The last people cited in the complaint about Egypt are a collection of nations who have all been mighty in the land of the living, but have now descended with disgrace into the realm of the dead (Ezekiel 32:30). Their place is with the other nations who have descended into the realm of the dead in disgrace.

Pharaoh will see all the named peoples in the realm of the dead and take comfort in the fact that he is not the only one who must suffer this fate (Ezekiel 32:31). It is, of course, a particularly meager, cold comfort. Nor is it true comfort, for any sympathy that might ease or help bear pain is absent. It is more gloating that others are also in the realm of the dead. Pharaoh will not feel the judgment any less severe because of it.

The prophecies about the nations end with the observation that Pharaoh will know that he is in the realm of the dead because the LORD has imposed His terror on him in the land of the living (Ezekiel 32:32). Therefore, he is now in a place of contempt. He has ended up there because he has fallen by the sword of God’s judgment. That is what the Lord GOD declares and that is why it is so.

As we read this chapter, we are impressed by God’s monotonous, constantly repeated judgment of one people after another. There is nothing beautiful about sin, for sin ends in death. It is cause and effect. What ends in death remains there forever and ever. That eternal condition awaits every soul who dies without Christ.

Hosea 4:2

Wailing for Egypt

Two weeks after lamenting over Pharaoh (Ezekiel 32:1), the word of the LORD comes to Ezekiel again (Ezekiel 32:17). He is now to wail “for the hordes of Egypt”, which is Pharaoh’s people (Ezekiel 32:18). This wailing has also been called a “death song”. It speaks of deep melancholy and sadness. The LORD tells Ezekiel to use his complaint to bring down the hordes of Egypt to the pit, to the realm of the dead. The words he utters mean death for the Egyptians. This is so because his words are in fact those of the LORD. And what the LORD speaks, happens. He will use Nebuchadnezzar to fulfill His words.

The lament begins by asking Egypt whom he does surpass in beauty (Ezekiel 32:19). The answer is that no one does. They may hold that opinion, but it will only make their fall all the greater. They are told to come down and be resigned to the uncircumcised. This is not a request, but a command that will be carried out.

They will share in the fate of others who have also fallen by the sword (Ezekiel 32:20). They will be handed over to the sword and drawn away like garbage. This is a great shock to the Egyptians. They are used to decorating, mummifying and preserving their dead. They are used to building pyramids and making showpieces of the tombs. Now they are told that their dead bodies will be treated with the greatest defamation. The mighty heroes who preceded them in death will address them with contempt when they descend into Sheol, the realm of death (Ezekiel 32:21). Nothing will remain of the respect they enjoyed on earth.

Five examples are given of nations that have fallen and with whom Egypt is now aligned by its demise. The first nation is Assyria (Ezekiel 32:22-23). How they boasted of their power and how cruelly they ranted against peoples subjugated by them. They, who have caused terror in the land of the living, lie defeated by the sword in the depths of the pit, while there is also a company of unburied bodies around his grave.

The second people are Elam (Ezekiel 32:24-25). Elam is the first people mentioned in the Bible to go out to war (Genesis 14:1-9). This once warlike people, who like the Assyrians brought terror in the land of the living, suffer the same fate as the Assyrians (cf. Isaiah 21:2; Isaiah 22:6; Jeremiah 49:34-39). They are now among those slain by the sword, but in that place they find nothing of the respect they commanded on earth. They are now despised.

The third is Meshech and Tubal, two Asia Minor nations (Ezekiel 32:26; cf. Genesis 10:2; Ezekiel 38:2; 3). Like Assyria and Elam, Meshech and Tubal have been a terror in the land of the living. When they lay down mortally wounded, not a shadow remained of the heroes they once were. The tribute that heroes usually receive at their burial by burying their weapons of war with them is not there for them (Ezekiel 32:27). Instead of the honor of weapons of war, iniquity lies upon them. That will also be the fate of Egypt (Ezekiel 32:28).

The fourth people is Edom (Ezekiel 32:29). For him too, as for the peoples mentioned above, there is no honorable place in the realm of the dead. Nothing remains of his former power.

The last people cited in the complaint about Egypt are a collection of nations who have all been mighty in the land of the living, but have now descended with disgrace into the realm of the dead (Ezekiel 32:30). Their place is with the other nations who have descended into the realm of the dead in disgrace.

Pharaoh will see all the named peoples in the realm of the dead and take comfort in the fact that he is not the only one who must suffer this fate (Ezekiel 32:31). It is, of course, a particularly meager, cold comfort. Nor is it true comfort, for any sympathy that might ease or help bear pain is absent. It is more gloating that others are also in the realm of the dead. Pharaoh will not feel the judgment any less severe because of it.

The prophecies about the nations end with the observation that Pharaoh will know that he is in the realm of the dead because the LORD has imposed His terror on him in the land of the living (Ezekiel 32:32). Therefore, he is now in a place of contempt. He has ended up there because he has fallen by the sword of God’s judgment. That is what the Lord GOD declares and that is why it is so.

As we read this chapter, we are impressed by God’s monotonous, constantly repeated judgment of one people after another. There is nothing beautiful about sin, for sin ends in death. It is cause and effect. What ends in death remains there forever and ever. That eternal condition awaits every soul who dies without Christ.

Hosea 4:3

Wailing for Egypt

Two weeks after lamenting over Pharaoh (Ezekiel 32:1), the word of the LORD comes to Ezekiel again (Ezekiel 32:17). He is now to wail “for the hordes of Egypt”, which is Pharaoh’s people (Ezekiel 32:18). This wailing has also been called a “death song”. It speaks of deep melancholy and sadness. The LORD tells Ezekiel to use his complaint to bring down the hordes of Egypt to the pit, to the realm of the dead. The words he utters mean death for the Egyptians. This is so because his words are in fact those of the LORD. And what the LORD speaks, happens. He will use Nebuchadnezzar to fulfill His words.

The lament begins by asking Egypt whom he does surpass in beauty (Ezekiel 32:19). The answer is that no one does. They may hold that opinion, but it will only make their fall all the greater. They are told to come down and be resigned to the uncircumcised. This is not a request, but a command that will be carried out.

They will share in the fate of others who have also fallen by the sword (Ezekiel 32:20). They will be handed over to the sword and drawn away like garbage. This is a great shock to the Egyptians. They are used to decorating, mummifying and preserving their dead. They are used to building pyramids and making showpieces of the tombs. Now they are told that their dead bodies will be treated with the greatest defamation. The mighty heroes who preceded them in death will address them with contempt when they descend into Sheol, the realm of death (Ezekiel 32:21). Nothing will remain of the respect they enjoyed on earth.

Five examples are given of nations that have fallen and with whom Egypt is now aligned by its demise. The first nation is Assyria (Ezekiel 32:22-23). How they boasted of their power and how cruelly they ranted against peoples subjugated by them. They, who have caused terror in the land of the living, lie defeated by the sword in the depths of the pit, while there is also a company of unburied bodies around his grave.

The second people are Elam (Ezekiel 32:24-25). Elam is the first people mentioned in the Bible to go out to war (Genesis 14:1-9). This once warlike people, who like the Assyrians brought terror in the land of the living, suffer the same fate as the Assyrians (cf. Isaiah 21:2; Isaiah 22:6; Jeremiah 49:34-39). They are now among those slain by the sword, but in that place they find nothing of the respect they commanded on earth. They are now despised.

The third is Meshech and Tubal, two Asia Minor nations (Ezekiel 32:26; cf. Genesis 10:2; Ezekiel 38:2; 3). Like Assyria and Elam, Meshech and Tubal have been a terror in the land of the living. When they lay down mortally wounded, not a shadow remained of the heroes they once were. The tribute that heroes usually receive at their burial by burying their weapons of war with them is not there for them (Ezekiel 32:27). Instead of the honor of weapons of war, iniquity lies upon them. That will also be the fate of Egypt (Ezekiel 32:28).

The fourth people is Edom (Ezekiel 32:29). For him too, as for the peoples mentioned above, there is no honorable place in the realm of the dead. Nothing remains of his former power.

The last people cited in the complaint about Egypt are a collection of nations who have all been mighty in the land of the living, but have now descended with disgrace into the realm of the dead (Ezekiel 32:30). Their place is with the other nations who have descended into the realm of the dead in disgrace.

Pharaoh will see all the named peoples in the realm of the dead and take comfort in the fact that he is not the only one who must suffer this fate (Ezekiel 32:31). It is, of course, a particularly meager, cold comfort. Nor is it true comfort, for any sympathy that might ease or help bear pain is absent. It is more gloating that others are also in the realm of the dead. Pharaoh will not feel the judgment any less severe because of it.

The prophecies about the nations end with the observation that Pharaoh will know that he is in the realm of the dead because the LORD has imposed His terror on him in the land of the living (Ezekiel 32:32). Therefore, he is now in a place of contempt. He has ended up there because he has fallen by the sword of God’s judgment. That is what the Lord GOD declares and that is why it is so.

As we read this chapter, we are impressed by God’s monotonous, constantly repeated judgment of one people after another. There is nothing beautiful about sin, for sin ends in death. It is cause and effect. What ends in death remains there forever and ever. That eternal condition awaits every soul who dies without Christ.

Hosea 4:4

Wailing for Egypt

Two weeks after lamenting over Pharaoh (Ezekiel 32:1), the word of the LORD comes to Ezekiel again (Ezekiel 32:17). He is now to wail “for the hordes of Egypt”, which is Pharaoh’s people (Ezekiel 32:18). This wailing has also been called a “death song”. It speaks of deep melancholy and sadness. The LORD tells Ezekiel to use his complaint to bring down the hordes of Egypt to the pit, to the realm of the dead. The words he utters mean death for the Egyptians. This is so because his words are in fact those of the LORD. And what the LORD speaks, happens. He will use Nebuchadnezzar to fulfill His words.

The lament begins by asking Egypt whom he does surpass in beauty (Ezekiel 32:19). The answer is that no one does. They may hold that opinion, but it will only make their fall all the greater. They are told to come down and be resigned to the uncircumcised. This is not a request, but a command that will be carried out.

They will share in the fate of others who have also fallen by the sword (Ezekiel 32:20). They will be handed over to the sword and drawn away like garbage. This is a great shock to the Egyptians. They are used to decorating, mummifying and preserving their dead. They are used to building pyramids and making showpieces of the tombs. Now they are told that their dead bodies will be treated with the greatest defamation. The mighty heroes who preceded them in death will address them with contempt when they descend into Sheol, the realm of death (Ezekiel 32:21). Nothing will remain of the respect they enjoyed on earth.

Five examples are given of nations that have fallen and with whom Egypt is now aligned by its demise. The first nation is Assyria (Ezekiel 32:22-23). How they boasted of their power and how cruelly they ranted against peoples subjugated by them. They, who have caused terror in the land of the living, lie defeated by the sword in the depths of the pit, while there is also a company of unburied bodies around his grave.

The second people are Elam (Ezekiel 32:24-25). Elam is the first people mentioned in the Bible to go out to war (Genesis 14:1-9). This once warlike people, who like the Assyrians brought terror in the land of the living, suffer the same fate as the Assyrians (cf. Isaiah 21:2; Isaiah 22:6; Jeremiah 49:34-39). They are now among those slain by the sword, but in that place they find nothing of the respect they commanded on earth. They are now despised.

The third is Meshech and Tubal, two Asia Minor nations (Ezekiel 32:26; cf. Genesis 10:2; Ezekiel 38:2; 3). Like Assyria and Elam, Meshech and Tubal have been a terror in the land of the living. When they lay down mortally wounded, not a shadow remained of the heroes they once were. The tribute that heroes usually receive at their burial by burying their weapons of war with them is not there for them (Ezekiel 32:27). Instead of the honor of weapons of war, iniquity lies upon them. That will also be the fate of Egypt (Ezekiel 32:28).

The fourth people is Edom (Ezekiel 32:29). For him too, as for the peoples mentioned above, there is no honorable place in the realm of the dead. Nothing remains of his former power.

The last people cited in the complaint about Egypt are a collection of nations who have all been mighty in the land of the living, but have now descended with disgrace into the realm of the dead (Ezekiel 32:30). Their place is with the other nations who have descended into the realm of the dead in disgrace.

Pharaoh will see all the named peoples in the realm of the dead and take comfort in the fact that he is not the only one who must suffer this fate (Ezekiel 32:31). It is, of course, a particularly meager, cold comfort. Nor is it true comfort, for any sympathy that might ease or help bear pain is absent. It is more gloating that others are also in the realm of the dead. Pharaoh will not feel the judgment any less severe because of it.

The prophecies about the nations end with the observation that Pharaoh will know that he is in the realm of the dead because the LORD has imposed His terror on him in the land of the living (Ezekiel 32:32). Therefore, he is now in a place of contempt. He has ended up there because he has fallen by the sword of God’s judgment. That is what the Lord GOD declares and that is why it is so.

As we read this chapter, we are impressed by God’s monotonous, constantly repeated judgment of one people after another. There is nothing beautiful about sin, for sin ends in death. It is cause and effect. What ends in death remains there forever and ever. That eternal condition awaits every soul who dies without Christ.

Hosea 4:5

Wailing for Egypt

Two weeks after lamenting over Pharaoh (Ezekiel 32:1), the word of the LORD comes to Ezekiel again (Ezekiel 32:17). He is now to wail “for the hordes of Egypt”, which is Pharaoh’s people (Ezekiel 32:18). This wailing has also been called a “death song”. It speaks of deep melancholy and sadness. The LORD tells Ezekiel to use his complaint to bring down the hordes of Egypt to the pit, to the realm of the dead. The words he utters mean death for the Egyptians. This is so because his words are in fact those of the LORD. And what the LORD speaks, happens. He will use Nebuchadnezzar to fulfill His words.

The lament begins by asking Egypt whom he does surpass in beauty (Ezekiel 32:19). The answer is that no one does. They may hold that opinion, but it will only make their fall all the greater. They are told to come down and be resigned to the uncircumcised. This is not a request, but a command that will be carried out.

They will share in the fate of others who have also fallen by the sword (Ezekiel 32:20). They will be handed over to the sword and drawn away like garbage. This is a great shock to the Egyptians. They are used to decorating, mummifying and preserving their dead. They are used to building pyramids and making showpieces of the tombs. Now they are told that their dead bodies will be treated with the greatest defamation. The mighty heroes who preceded them in death will address them with contempt when they descend into Sheol, the realm of death (Ezekiel 32:21). Nothing will remain of the respect they enjoyed on earth.

Five examples are given of nations that have fallen and with whom Egypt is now aligned by its demise. The first nation is Assyria (Ezekiel 32:22-23). How they boasted of their power and how cruelly they ranted against peoples subjugated by them. They, who have caused terror in the land of the living, lie defeated by the sword in the depths of the pit, while there is also a company of unburied bodies around his grave.

The second people are Elam (Ezekiel 32:24-25). Elam is the first people mentioned in the Bible to go out to war (Genesis 14:1-9). This once warlike people, who like the Assyrians brought terror in the land of the living, suffer the same fate as the Assyrians (cf. Isaiah 21:2; Isaiah 22:6; Jeremiah 49:34-39). They are now among those slain by the sword, but in that place they find nothing of the respect they commanded on earth. They are now despised.

The third is Meshech and Tubal, two Asia Minor nations (Ezekiel 32:26; cf. Genesis 10:2; Ezekiel 38:2; 3). Like Assyria and Elam, Meshech and Tubal have been a terror in the land of the living. When they lay down mortally wounded, not a shadow remained of the heroes they once were. The tribute that heroes usually receive at their burial by burying their weapons of war with them is not there for them (Ezekiel 32:27). Instead of the honor of weapons of war, iniquity lies upon them. That will also be the fate of Egypt (Ezekiel 32:28).

The fourth people is Edom (Ezekiel 32:29). For him too, as for the peoples mentioned above, there is no honorable place in the realm of the dead. Nothing remains of his former power.

The last people cited in the complaint about Egypt are a collection of nations who have all been mighty in the land of the living, but have now descended with disgrace into the realm of the dead (Ezekiel 32:30). Their place is with the other nations who have descended into the realm of the dead in disgrace.

Pharaoh will see all the named peoples in the realm of the dead and take comfort in the fact that he is not the only one who must suffer this fate (Ezekiel 32:31). It is, of course, a particularly meager, cold comfort. Nor is it true comfort, for any sympathy that might ease or help bear pain is absent. It is more gloating that others are also in the realm of the dead. Pharaoh will not feel the judgment any less severe because of it.

The prophecies about the nations end with the observation that Pharaoh will know that he is in the realm of the dead because the LORD has imposed His terror on him in the land of the living (Ezekiel 32:32). Therefore, he is now in a place of contempt. He has ended up there because he has fallen by the sword of God’s judgment. That is what the Lord GOD declares and that is why it is so.

As we read this chapter, we are impressed by God’s monotonous, constantly repeated judgment of one people after another. There is nothing beautiful about sin, for sin ends in death. It is cause and effect. What ends in death remains there forever and ever. That eternal condition awaits every soul who dies without Christ.

Hosea 4:6

Wailing for Egypt

Two weeks after lamenting over Pharaoh (Ezekiel 32:1), the word of the LORD comes to Ezekiel again (Ezekiel 32:17). He is now to wail “for the hordes of Egypt”, which is Pharaoh’s people (Ezekiel 32:18). This wailing has also been called a “death song”. It speaks of deep melancholy and sadness. The LORD tells Ezekiel to use his complaint to bring down the hordes of Egypt to the pit, to the realm of the dead. The words he utters mean death for the Egyptians. This is so because his words are in fact those of the LORD. And what the LORD speaks, happens. He will use Nebuchadnezzar to fulfill His words.

The lament begins by asking Egypt whom he does surpass in beauty (Ezekiel 32:19). The answer is that no one does. They may hold that opinion, but it will only make their fall all the greater. They are told to come down and be resigned to the uncircumcised. This is not a request, but a command that will be carried out.

They will share in the fate of others who have also fallen by the sword (Ezekiel 32:20). They will be handed over to the sword and drawn away like garbage. This is a great shock to the Egyptians. They are used to decorating, mummifying and preserving their dead. They are used to building pyramids and making showpieces of the tombs. Now they are told that their dead bodies will be treated with the greatest defamation. The mighty heroes who preceded them in death will address them with contempt when they descend into Sheol, the realm of death (Ezekiel 32:21). Nothing will remain of the respect they enjoyed on earth.

Five examples are given of nations that have fallen and with whom Egypt is now aligned by its demise. The first nation is Assyria (Ezekiel 32:22-23). How they boasted of their power and how cruelly they ranted against peoples subjugated by them. They, who have caused terror in the land of the living, lie defeated by the sword in the depths of the pit, while there is also a company of unburied bodies around his grave.

The second people are Elam (Ezekiel 32:24-25). Elam is the first people mentioned in the Bible to go out to war (Genesis 14:1-9). This once warlike people, who like the Assyrians brought terror in the land of the living, suffer the same fate as the Assyrians (cf. Isaiah 21:2; Isaiah 22:6; Jeremiah 49:34-39). They are now among those slain by the sword, but in that place they find nothing of the respect they commanded on earth. They are now despised.

The third is Meshech and Tubal, two Asia Minor nations (Ezekiel 32:26; cf. Genesis 10:2; Ezekiel 38:2; 3). Like Assyria and Elam, Meshech and Tubal have been a terror in the land of the living. When they lay down mortally wounded, not a shadow remained of the heroes they once were. The tribute that heroes usually receive at their burial by burying their weapons of war with them is not there for them (Ezekiel 32:27). Instead of the honor of weapons of war, iniquity lies upon them. That will also be the fate of Egypt (Ezekiel 32:28).

The fourth people is Edom (Ezekiel 32:29). For him too, as for the peoples mentioned above, there is no honorable place in the realm of the dead. Nothing remains of his former power.

The last people cited in the complaint about Egypt are a collection of nations who have all been mighty in the land of the living, but have now descended with disgrace into the realm of the dead (Ezekiel 32:30). Their place is with the other nations who have descended into the realm of the dead in disgrace.

Pharaoh will see all the named peoples in the realm of the dead and take comfort in the fact that he is not the only one who must suffer this fate (Ezekiel 32:31). It is, of course, a particularly meager, cold comfort. Nor is it true comfort, for any sympathy that might ease or help bear pain is absent. It is more gloating that others are also in the realm of the dead. Pharaoh will not feel the judgment any less severe because of it.

The prophecies about the nations end with the observation that Pharaoh will know that he is in the realm of the dead because the LORD has imposed His terror on him in the land of the living (Ezekiel 32:32). Therefore, he is now in a place of contempt. He has ended up there because he has fallen by the sword of God’s judgment. That is what the Lord GOD declares and that is why it is so.

As we read this chapter, we are impressed by God’s monotonous, constantly repeated judgment of one people after another. There is nothing beautiful about sin, for sin ends in death. It is cause and effect. What ends in death remains there forever and ever. That eternal condition awaits every soul who dies without Christ.

Hosea 4:7

Wailing for Egypt

Two weeks after lamenting over Pharaoh (Ezekiel 32:1), the word of the LORD comes to Ezekiel again (Ezekiel 32:17). He is now to wail “for the hordes of Egypt”, which is Pharaoh’s people (Ezekiel 32:18). This wailing has also been called a “death song”. It speaks of deep melancholy and sadness. The LORD tells Ezekiel to use his complaint to bring down the hordes of Egypt to the pit, to the realm of the dead. The words he utters mean death for the Egyptians. This is so because his words are in fact those of the LORD. And what the LORD speaks, happens. He will use Nebuchadnezzar to fulfill His words.

The lament begins by asking Egypt whom he does surpass in beauty (Ezekiel 32:19). The answer is that no one does. They may hold that opinion, but it will only make their fall all the greater. They are told to come down and be resigned to the uncircumcised. This is not a request, but a command that will be carried out.

They will share in the fate of others who have also fallen by the sword (Ezekiel 32:20). They will be handed over to the sword and drawn away like garbage. This is a great shock to the Egyptians. They are used to decorating, mummifying and preserving their dead. They are used to building pyramids and making showpieces of the tombs. Now they are told that their dead bodies will be treated with the greatest defamation. The mighty heroes who preceded them in death will address them with contempt when they descend into Sheol, the realm of death (Ezekiel 32:21). Nothing will remain of the respect they enjoyed on earth.

Five examples are given of nations that have fallen and with whom Egypt is now aligned by its demise. The first nation is Assyria (Ezekiel 32:22-23). How they boasted of their power and how cruelly they ranted against peoples subjugated by them. They, who have caused terror in the land of the living, lie defeated by the sword in the depths of the pit, while there is also a company of unburied bodies around his grave.

The second people are Elam (Ezekiel 32:24-25). Elam is the first people mentioned in the Bible to go out to war (Genesis 14:1-9). This once warlike people, who like the Assyrians brought terror in the land of the living, suffer the same fate as the Assyrians (cf. Isaiah 21:2; Isaiah 22:6; Jeremiah 49:34-39). They are now among those slain by the sword, but in that place they find nothing of the respect they commanded on earth. They are now despised.

The third is Meshech and Tubal, two Asia Minor nations (Ezekiel 32:26; cf. Genesis 10:2; Ezekiel 38:2; 3). Like Assyria and Elam, Meshech and Tubal have been a terror in the land of the living. When they lay down mortally wounded, not a shadow remained of the heroes they once were. The tribute that heroes usually receive at their burial by burying their weapons of war with them is not there for them (Ezekiel 32:27). Instead of the honor of weapons of war, iniquity lies upon them. That will also be the fate of Egypt (Ezekiel 32:28).

The fourth people is Edom (Ezekiel 32:29). For him too, as for the peoples mentioned above, there is no honorable place in the realm of the dead. Nothing remains of his former power.

The last people cited in the complaint about Egypt are a collection of nations who have all been mighty in the land of the living, but have now descended with disgrace into the realm of the dead (Ezekiel 32:30). Their place is with the other nations who have descended into the realm of the dead in disgrace.

Pharaoh will see all the named peoples in the realm of the dead and take comfort in the fact that he is not the only one who must suffer this fate (Ezekiel 32:31). It is, of course, a particularly meager, cold comfort. Nor is it true comfort, for any sympathy that might ease or help bear pain is absent. It is more gloating that others are also in the realm of the dead. Pharaoh will not feel the judgment any less severe because of it.

The prophecies about the nations end with the observation that Pharaoh will know that he is in the realm of the dead because the LORD has imposed His terror on him in the land of the living (Ezekiel 32:32). Therefore, he is now in a place of contempt. He has ended up there because he has fallen by the sword of God’s judgment. That is what the Lord GOD declares and that is why it is so.

As we read this chapter, we are impressed by God’s monotonous, constantly repeated judgment of one people after another. There is nothing beautiful about sin, for sin ends in death. It is cause and effect. What ends in death remains there forever and ever. That eternal condition awaits every soul who dies without Christ.

Hosea 4:8

Wailing for Egypt

Two weeks after lamenting over Pharaoh (Ezekiel 32:1), the word of the LORD comes to Ezekiel again (Ezekiel 32:17). He is now to wail “for the hordes of Egypt”, which is Pharaoh’s people (Ezekiel 32:18). This wailing has also been called a “death song”. It speaks of deep melancholy and sadness. The LORD tells Ezekiel to use his complaint to bring down the hordes of Egypt to the pit, to the realm of the dead. The words he utters mean death for the Egyptians. This is so because his words are in fact those of the LORD. And what the LORD speaks, happens. He will use Nebuchadnezzar to fulfill His words.

The lament begins by asking Egypt whom he does surpass in beauty (Ezekiel 32:19). The answer is that no one does. They may hold that opinion, but it will only make their fall all the greater. They are told to come down and be resigned to the uncircumcised. This is not a request, but a command that will be carried out.

They will share in the fate of others who have also fallen by the sword (Ezekiel 32:20). They will be handed over to the sword and drawn away like garbage. This is a great shock to the Egyptians. They are used to decorating, mummifying and preserving their dead. They are used to building pyramids and making showpieces of the tombs. Now they are told that their dead bodies will be treated with the greatest defamation. The mighty heroes who preceded them in death will address them with contempt when they descend into Sheol, the realm of death (Ezekiel 32:21). Nothing will remain of the respect they enjoyed on earth.

Five examples are given of nations that have fallen and with whom Egypt is now aligned by its demise. The first nation is Assyria (Ezekiel 32:22-23). How they boasted of their power and how cruelly they ranted against peoples subjugated by them. They, who have caused terror in the land of the living, lie defeated by the sword in the depths of the pit, while there is also a company of unburied bodies around his grave.

The second people are Elam (Ezekiel 32:24-25). Elam is the first people mentioned in the Bible to go out to war (Genesis 14:1-9). This once warlike people, who like the Assyrians brought terror in the land of the living, suffer the same fate as the Assyrians (cf. Isaiah 21:2; Isaiah 22:6; Jeremiah 49:34-39). They are now among those slain by the sword, but in that place they find nothing of the respect they commanded on earth. They are now despised.

The third is Meshech and Tubal, two Asia Minor nations (Ezekiel 32:26; cf. Genesis 10:2; Ezekiel 38:2; 3). Like Assyria and Elam, Meshech and Tubal have been a terror in the land of the living. When they lay down mortally wounded, not a shadow remained of the heroes they once were. The tribute that heroes usually receive at their burial by burying their weapons of war with them is not there for them (Ezekiel 32:27). Instead of the honor of weapons of war, iniquity lies upon them. That will also be the fate of Egypt (Ezekiel 32:28).

The fourth people is Edom (Ezekiel 32:29). For him too, as for the peoples mentioned above, there is no honorable place in the realm of the dead. Nothing remains of his former power.

The last people cited in the complaint about Egypt are a collection of nations who have all been mighty in the land of the living, but have now descended with disgrace into the realm of the dead (Ezekiel 32:30). Their place is with the other nations who have descended into the realm of the dead in disgrace.

Pharaoh will see all the named peoples in the realm of the dead and take comfort in the fact that he is not the only one who must suffer this fate (Ezekiel 32:31). It is, of course, a particularly meager, cold comfort. Nor is it true comfort, for any sympathy that might ease or help bear pain is absent. It is more gloating that others are also in the realm of the dead. Pharaoh will not feel the judgment any less severe because of it.

The prophecies about the nations end with the observation that Pharaoh will know that he is in the realm of the dead because the LORD has imposed His terror on him in the land of the living (Ezekiel 32:32). Therefore, he is now in a place of contempt. He has ended up there because he has fallen by the sword of God’s judgment. That is what the Lord GOD declares and that is why it is so.

As we read this chapter, we are impressed by God’s monotonous, constantly repeated judgment of one people after another. There is nothing beautiful about sin, for sin ends in death. It is cause and effect. What ends in death remains there forever and ever. That eternal condition awaits every soul who dies without Christ.

Hosea 4:9

Wailing for Egypt

Two weeks after lamenting over Pharaoh (Ezekiel 32:1), the word of the LORD comes to Ezekiel again (Ezekiel 32:17). He is now to wail “for the hordes of Egypt”, which is Pharaoh’s people (Ezekiel 32:18). This wailing has also been called a “death song”. It speaks of deep melancholy and sadness. The LORD tells Ezekiel to use his complaint to bring down the hordes of Egypt to the pit, to the realm of the dead. The words he utters mean death for the Egyptians. This is so because his words are in fact those of the LORD. And what the LORD speaks, happens. He will use Nebuchadnezzar to fulfill His words.

The lament begins by asking Egypt whom he does surpass in beauty (Ezekiel 32:19). The answer is that no one does. They may hold that opinion, but it will only make their fall all the greater. They are told to come down and be resigned to the uncircumcised. This is not a request, but a command that will be carried out.

They will share in the fate of others who have also fallen by the sword (Ezekiel 32:20). They will be handed over to the sword and drawn away like garbage. This is a great shock to the Egyptians. They are used to decorating, mummifying and preserving their dead. They are used to building pyramids and making showpieces of the tombs. Now they are told that their dead bodies will be treated with the greatest defamation. The mighty heroes who preceded them in death will address them with contempt when they descend into Sheol, the realm of death (Ezekiel 32:21). Nothing will remain of the respect they enjoyed on earth.

Five examples are given of nations that have fallen and with whom Egypt is now aligned by its demise. The first nation is Assyria (Ezekiel 32:22-23). How they boasted of their power and how cruelly they ranted against peoples subjugated by them. They, who have caused terror in the land of the living, lie defeated by the sword in the depths of the pit, while there is also a company of unburied bodies around his grave.

The second people are Elam (Ezekiel 32:24-25). Elam is the first people mentioned in the Bible to go out to war (Genesis 14:1-9). This once warlike people, who like the Assyrians brought terror in the land of the living, suffer the same fate as the Assyrians (cf. Isaiah 21:2; Isaiah 22:6; Jeremiah 49:34-39). They are now among those slain by the sword, but in that place they find nothing of the respect they commanded on earth. They are now despised.

The third is Meshech and Tubal, two Asia Minor nations (Ezekiel 32:26; cf. Genesis 10:2; Ezekiel 38:2; 3). Like Assyria and Elam, Meshech and Tubal have been a terror in the land of the living. When they lay down mortally wounded, not a shadow remained of the heroes they once were. The tribute that heroes usually receive at their burial by burying their weapons of war with them is not there for them (Ezekiel 32:27). Instead of the honor of weapons of war, iniquity lies upon them. That will also be the fate of Egypt (Ezekiel 32:28).

The fourth people is Edom (Ezekiel 32:29). For him too, as for the peoples mentioned above, there is no honorable place in the realm of the dead. Nothing remains of his former power.

The last people cited in the complaint about Egypt are a collection of nations who have all been mighty in the land of the living, but have now descended with disgrace into the realm of the dead (Ezekiel 32:30). Their place is with the other nations who have descended into the realm of the dead in disgrace.

Pharaoh will see all the named peoples in the realm of the dead and take comfort in the fact that he is not the only one who must suffer this fate (Ezekiel 32:31). It is, of course, a particularly meager, cold comfort. Nor is it true comfort, for any sympathy that might ease or help bear pain is absent. It is more gloating that others are also in the realm of the dead. Pharaoh will not feel the judgment any less severe because of it.

The prophecies about the nations end with the observation that Pharaoh will know that he is in the realm of the dead because the LORD has imposed His terror on him in the land of the living (Ezekiel 32:32). Therefore, he is now in a place of contempt. He has ended up there because he has fallen by the sword of God’s judgment. That is what the Lord GOD declares and that is why it is so.

As we read this chapter, we are impressed by God’s monotonous, constantly repeated judgment of one people after another. There is nothing beautiful about sin, for sin ends in death. It is cause and effect. What ends in death remains there forever and ever. That eternal condition awaits every soul who dies without Christ.

Hosea 4:11

Introduction

With Ezekiel 33 begins the fourth main section of this book (Ezekiel 33-39). This section deals with the future glory of Israel and can be divided as follows: 1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34). 2. A renewed land (Ezekiel 35-36). 3. A renewed people (Ezekiel 37). 4. Extermination of the last enemy (Ezekiel 38-39).

The Duty of the Watchman

Here, after the announcements of judgment on seven hostile nations, Ezekiel again resumes his task as a prophet concerning God’s people. The word of the LORD comes to him (Ezekiel 33:1). The LORD again reminds him of his responsibility as a watchman (Ezekiel 33:2; Ezekiel 3:16-21). His earlier warnings of the coming of judgment by the king of Babylon, have come true, but the heart of the people has not been changed by it. Hence, new judgments and especially the final judgment await the unrepentant, and hence Ezekiel must continue to warn. We, too, are never done warning people of the judgment to come, even though there have been so many more judgmental acts of God.

Ezekiel is to address the word to his fellow citizens and again present to them the righteousness of the LORD. He must do this by using an example from everyday life that can be understood by everyone. When the LORD announces that He is bringing the sword, that a hostile people are approaching, it is a good thing for the people to appoint a watchman. They choose someone from their area who is trustworthy and knows the area. When that man sees the enemy coming, he will blow an alarm on the trumpet, warning the people that the enemy is coming (Ezekiel 33:3; cf. Amos 3:6a).

Two responses are possible to the blowing of the trumpet: ignore or listen. He who does not heed the sound of the trumpet and is killed has only to blame himself (Ezekiel 33:4). He has been stubborn and did not take warning (Ezekiel 33:5). It is his own fault that he was killed. However, he who he takes warning is not killed, but delivers his life.

It is also possible that the watchman is unfaithful and does not blow the trumpet when he sees the sword coming (Ezekiel 33:6). Such a watchman is a coward or a traitor. He thinks only of himself and flees to save himself or conspires with the enemy. When the sword comes and kills people, those people do die in their own iniquity, but the watchman is guilty. Judgment comes irrevocably. People who perish have themselves to blame because they have lived in iniquity, but the watchman also has his responsibility.

God has no pleasure in punishing people. Therefore, He makes them warn. If the watchman does not warn, He will require the blood of his hand. We recognize this kind of watchman in our day in preachers who preach only love, but do not give warning of judgment or even deny judgment. They are traitors and colluding with the enemy of God. People who listen to these preachers perish in their own iniquity, but the preachers will be called to account by God and judged for their negligence.

Then the LORD addresses the word to Ezekiel personally and says to him that He has appointed him a watchman over the house of Israel (Ezekiel 33:7). This shows a difference from the watchman of the previous verses, for he was appointed by the people (Ezekiel 33:2). Ezekiel is to act as a faithful watchman, warning Israel on behalf of the LORD. The LORD holds up to him the great responsibility that this task entails. He tells him that judgment on the wicked is determined, but also that the wicked must be warned (Ezekiel 33:8).

If Ezekiel does not warn the wicked, he is guilty of the judgment that strikes the wicked. That wicked person does die in and because of his own iniquity, but Ezekiel is blamed for not warning him. If Ezekiel did warn the wicked, but the wicked does nothing with that warning, then Ezekiel is free from the blood of the wicked and he has delivered his own life (Ezekiel 33:9; cf. Acts 20:26-27; 1 Corinthians 9:16). The responsibility of the watchman is strongly emphasized.

Hosea 4:12

Introduction

With Ezekiel 33 begins the fourth main section of this book (Ezekiel 33-39). This section deals with the future glory of Israel and can be divided as follows: 1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34). 2. A renewed land (Ezekiel 35-36). 3. A renewed people (Ezekiel 37). 4. Extermination of the last enemy (Ezekiel 38-39).

The Duty of the Watchman

Here, after the announcements of judgment on seven hostile nations, Ezekiel again resumes his task as a prophet concerning God’s people. The word of the LORD comes to him (Ezekiel 33:1). The LORD again reminds him of his responsibility as a watchman (Ezekiel 33:2; Ezekiel 3:16-21). His earlier warnings of the coming of judgment by the king of Babylon, have come true, but the heart of the people has not been changed by it. Hence, new judgments and especially the final judgment await the unrepentant, and hence Ezekiel must continue to warn. We, too, are never done warning people of the judgment to come, even though there have been so many more judgmental acts of God.

Ezekiel is to address the word to his fellow citizens and again present to them the righteousness of the LORD. He must do this by using an example from everyday life that can be understood by everyone. When the LORD announces that He is bringing the sword, that a hostile people are approaching, it is a good thing for the people to appoint a watchman. They choose someone from their area who is trustworthy and knows the area. When that man sees the enemy coming, he will blow an alarm on the trumpet, warning the people that the enemy is coming (Ezekiel 33:3; cf. Amos 3:6a).

Two responses are possible to the blowing of the trumpet: ignore or listen. He who does not heed the sound of the trumpet and is killed has only to blame himself (Ezekiel 33:4). He has been stubborn and did not take warning (Ezekiel 33:5). It is his own fault that he was killed. However, he who he takes warning is not killed, but delivers his life.

It is also possible that the watchman is unfaithful and does not blow the trumpet when he sees the sword coming (Ezekiel 33:6). Such a watchman is a coward or a traitor. He thinks only of himself and flees to save himself or conspires with the enemy. When the sword comes and kills people, those people do die in their own iniquity, but the watchman is guilty. Judgment comes irrevocably. People who perish have themselves to blame because they have lived in iniquity, but the watchman also has his responsibility.

God has no pleasure in punishing people. Therefore, He makes them warn. If the watchman does not warn, He will require the blood of his hand. We recognize this kind of watchman in our day in preachers who preach only love, but do not give warning of judgment or even deny judgment. They are traitors and colluding with the enemy of God. People who listen to these preachers perish in their own iniquity, but the preachers will be called to account by God and judged for their negligence.

Then the LORD addresses the word to Ezekiel personally and says to him that He has appointed him a watchman over the house of Israel (Ezekiel 33:7). This shows a difference from the watchman of the previous verses, for he was appointed by the people (Ezekiel 33:2). Ezekiel is to act as a faithful watchman, warning Israel on behalf of the LORD. The LORD holds up to him the great responsibility that this task entails. He tells him that judgment on the wicked is determined, but also that the wicked must be warned (Ezekiel 33:8).

If Ezekiel does not warn the wicked, he is guilty of the judgment that strikes the wicked. That wicked person does die in and because of his own iniquity, but Ezekiel is blamed for not warning him. If Ezekiel did warn the wicked, but the wicked does nothing with that warning, then Ezekiel is free from the blood of the wicked and he has delivered his own life (Ezekiel 33:9; cf. Acts 20:26-27; 1 Corinthians 9:16). The responsibility of the watchman is strongly emphasized.

Hosea 4:13

Introduction

With Ezekiel 33 begins the fourth main section of this book (Ezekiel 33-39). This section deals with the future glory of Israel and can be divided as follows: 1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34). 2. A renewed land (Ezekiel 35-36). 3. A renewed people (Ezekiel 37). 4. Extermination of the last enemy (Ezekiel 38-39).

The Duty of the Watchman

Here, after the announcements of judgment on seven hostile nations, Ezekiel again resumes his task as a prophet concerning God’s people. The word of the LORD comes to him (Ezekiel 33:1). The LORD again reminds him of his responsibility as a watchman (Ezekiel 33:2; Ezekiel 3:16-21). His earlier warnings of the coming of judgment by the king of Babylon, have come true, but the heart of the people has not been changed by it. Hence, new judgments and especially the final judgment await the unrepentant, and hence Ezekiel must continue to warn. We, too, are never done warning people of the judgment to come, even though there have been so many more judgmental acts of God.

Ezekiel is to address the word to his fellow citizens and again present to them the righteousness of the LORD. He must do this by using an example from everyday life that can be understood by everyone. When the LORD announces that He is bringing the sword, that a hostile people are approaching, it is a good thing for the people to appoint a watchman. They choose someone from their area who is trustworthy and knows the area. When that man sees the enemy coming, he will blow an alarm on the trumpet, warning the people that the enemy is coming (Ezekiel 33:3; cf. Amos 3:6a).

Two responses are possible to the blowing of the trumpet: ignore or listen. He who does not heed the sound of the trumpet and is killed has only to blame himself (Ezekiel 33:4). He has been stubborn and did not take warning (Ezekiel 33:5). It is his own fault that he was killed. However, he who he takes warning is not killed, but delivers his life.

It is also possible that the watchman is unfaithful and does not blow the trumpet when he sees the sword coming (Ezekiel 33:6). Such a watchman is a coward or a traitor. He thinks only of himself and flees to save himself or conspires with the enemy. When the sword comes and kills people, those people do die in their own iniquity, but the watchman is guilty. Judgment comes irrevocably. People who perish have themselves to blame because they have lived in iniquity, but the watchman also has his responsibility.

God has no pleasure in punishing people. Therefore, He makes them warn. If the watchman does not warn, He will require the blood of his hand. We recognize this kind of watchman in our day in preachers who preach only love, but do not give warning of judgment or even deny judgment. They are traitors and colluding with the enemy of God. People who listen to these preachers perish in their own iniquity, but the preachers will be called to account by God and judged for their negligence.

Then the LORD addresses the word to Ezekiel personally and says to him that He has appointed him a watchman over the house of Israel (Ezekiel 33:7). This shows a difference from the watchman of the previous verses, for he was appointed by the people (Ezekiel 33:2). Ezekiel is to act as a faithful watchman, warning Israel on behalf of the LORD. The LORD holds up to him the great responsibility that this task entails. He tells him that judgment on the wicked is determined, but also that the wicked must be warned (Ezekiel 33:8).

If Ezekiel does not warn the wicked, he is guilty of the judgment that strikes the wicked. That wicked person does die in and because of his own iniquity, but Ezekiel is blamed for not warning him. If Ezekiel did warn the wicked, but the wicked does nothing with that warning, then Ezekiel is free from the blood of the wicked and he has delivered his own life (Ezekiel 33:9; cf. Acts 20:26-27; 1 Corinthians 9:16). The responsibility of the watchman is strongly emphasized.

Hosea 4:14

Introduction

With Ezekiel 33 begins the fourth main section of this book (Ezekiel 33-39). This section deals with the future glory of Israel and can be divided as follows: 1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34). 2. A renewed land (Ezekiel 35-36). 3. A renewed people (Ezekiel 37). 4. Extermination of the last enemy (Ezekiel 38-39).

The Duty of the Watchman

Here, after the announcements of judgment on seven hostile nations, Ezekiel again resumes his task as a prophet concerning God’s people. The word of the LORD comes to him (Ezekiel 33:1). The LORD again reminds him of his responsibility as a watchman (Ezekiel 33:2; Ezekiel 3:16-21). His earlier warnings of the coming of judgment by the king of Babylon, have come true, but the heart of the people has not been changed by it. Hence, new judgments and especially the final judgment await the unrepentant, and hence Ezekiel must continue to warn. We, too, are never done warning people of the judgment to come, even though there have been so many more judgmental acts of God.

Ezekiel is to address the word to his fellow citizens and again present to them the righteousness of the LORD. He must do this by using an example from everyday life that can be understood by everyone. When the LORD announces that He is bringing the sword, that a hostile people are approaching, it is a good thing for the people to appoint a watchman. They choose someone from their area who is trustworthy and knows the area. When that man sees the enemy coming, he will blow an alarm on the trumpet, warning the people that the enemy is coming (Ezekiel 33:3; cf. Amos 3:6a).

Two responses are possible to the blowing of the trumpet: ignore or listen. He who does not heed the sound of the trumpet and is killed has only to blame himself (Ezekiel 33:4). He has been stubborn and did not take warning (Ezekiel 33:5). It is his own fault that he was killed. However, he who he takes warning is not killed, but delivers his life.

It is also possible that the watchman is unfaithful and does not blow the trumpet when he sees the sword coming (Ezekiel 33:6). Such a watchman is a coward or a traitor. He thinks only of himself and flees to save himself or conspires with the enemy. When the sword comes and kills people, those people do die in their own iniquity, but the watchman is guilty. Judgment comes irrevocably. People who perish have themselves to blame because they have lived in iniquity, but the watchman also has his responsibility.

God has no pleasure in punishing people. Therefore, He makes them warn. If the watchman does not warn, He will require the blood of his hand. We recognize this kind of watchman in our day in preachers who preach only love, but do not give warning of judgment or even deny judgment. They are traitors and colluding with the enemy of God. People who listen to these preachers perish in their own iniquity, but the preachers will be called to account by God and judged for their negligence.

Then the LORD addresses the word to Ezekiel personally and says to him that He has appointed him a watchman over the house of Israel (Ezekiel 33:7). This shows a difference from the watchman of the previous verses, for he was appointed by the people (Ezekiel 33:2). Ezekiel is to act as a faithful watchman, warning Israel on behalf of the LORD. The LORD holds up to him the great responsibility that this task entails. He tells him that judgment on the wicked is determined, but also that the wicked must be warned (Ezekiel 33:8).

If Ezekiel does not warn the wicked, he is guilty of the judgment that strikes the wicked. That wicked person does die in and because of his own iniquity, but Ezekiel is blamed for not warning him. If Ezekiel did warn the wicked, but the wicked does nothing with that warning, then Ezekiel is free from the blood of the wicked and he has delivered his own life (Ezekiel 33:9; cf. Acts 20:26-27; 1 Corinthians 9:16). The responsibility of the watchman is strongly emphasized.

Hosea 4:15

Introduction

With Ezekiel 33 begins the fourth main section of this book (Ezekiel 33-39). This section deals with the future glory of Israel and can be divided as follows: 1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34). 2. A renewed land (Ezekiel 35-36). 3. A renewed people (Ezekiel 37). 4. Extermination of the last enemy (Ezekiel 38-39).

The Duty of the Watchman

Here, after the announcements of judgment on seven hostile nations, Ezekiel again resumes his task as a prophet concerning God’s people. The word of the LORD comes to him (Ezekiel 33:1). The LORD again reminds him of his responsibility as a watchman (Ezekiel 33:2; Ezekiel 3:16-21). His earlier warnings of the coming of judgment by the king of Babylon, have come true, but the heart of the people has not been changed by it. Hence, new judgments and especially the final judgment await the unrepentant, and hence Ezekiel must continue to warn. We, too, are never done warning people of the judgment to come, even though there have been so many more judgmental acts of God.

Ezekiel is to address the word to his fellow citizens and again present to them the righteousness of the LORD. He must do this by using an example from everyday life that can be understood by everyone. When the LORD announces that He is bringing the sword, that a hostile people are approaching, it is a good thing for the people to appoint a watchman. They choose someone from their area who is trustworthy and knows the area. When that man sees the enemy coming, he will blow an alarm on the trumpet, warning the people that the enemy is coming (Ezekiel 33:3; cf. Amos 3:6a).

Two responses are possible to the blowing of the trumpet: ignore or listen. He who does not heed the sound of the trumpet and is killed has only to blame himself (Ezekiel 33:4). He has been stubborn and did not take warning (Ezekiel 33:5). It is his own fault that he was killed. However, he who he takes warning is not killed, but delivers his life.

It is also possible that the watchman is unfaithful and does not blow the trumpet when he sees the sword coming (Ezekiel 33:6). Such a watchman is a coward or a traitor. He thinks only of himself and flees to save himself or conspires with the enemy. When the sword comes and kills people, those people do die in their own iniquity, but the watchman is guilty. Judgment comes irrevocably. People who perish have themselves to blame because they have lived in iniquity, but the watchman also has his responsibility.

God has no pleasure in punishing people. Therefore, He makes them warn. If the watchman does not warn, He will require the blood of his hand. We recognize this kind of watchman in our day in preachers who preach only love, but do not give warning of judgment or even deny judgment. They are traitors and colluding with the enemy of God. People who listen to these preachers perish in their own iniquity, but the preachers will be called to account by God and judged for their negligence.

Then the LORD addresses the word to Ezekiel personally and says to him that He has appointed him a watchman over the house of Israel (Ezekiel 33:7). This shows a difference from the watchman of the previous verses, for he was appointed by the people (Ezekiel 33:2). Ezekiel is to act as a faithful watchman, warning Israel on behalf of the LORD. The LORD holds up to him the great responsibility that this task entails. He tells him that judgment on the wicked is determined, but also that the wicked must be warned (Ezekiel 33:8).

If Ezekiel does not warn the wicked, he is guilty of the judgment that strikes the wicked. That wicked person does die in and because of his own iniquity, but Ezekiel is blamed for not warning him. If Ezekiel did warn the wicked, but the wicked does nothing with that warning, then Ezekiel is free from the blood of the wicked and he has delivered his own life (Ezekiel 33:9; cf. Acts 20:26-27; 1 Corinthians 9:16). The responsibility of the watchman is strongly emphasized.

Hosea 4:16

Introduction

With Ezekiel 33 begins the fourth main section of this book (Ezekiel 33-39). This section deals with the future glory of Israel and can be divided as follows: 1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34). 2. A renewed land (Ezekiel 35-36). 3. A renewed people (Ezekiel 37). 4. Extermination of the last enemy (Ezekiel 38-39).

The Duty of the Watchman

Here, after the announcements of judgment on seven hostile nations, Ezekiel again resumes his task as a prophet concerning God’s people. The word of the LORD comes to him (Ezekiel 33:1). The LORD again reminds him of his responsibility as a watchman (Ezekiel 33:2; Ezekiel 3:16-21). His earlier warnings of the coming of judgment by the king of Babylon, have come true, but the heart of the people has not been changed by it. Hence, new judgments and especially the final judgment await the unrepentant, and hence Ezekiel must continue to warn. We, too, are never done warning people of the judgment to come, even though there have been so many more judgmental acts of God.

Ezekiel is to address the word to his fellow citizens and again present to them the righteousness of the LORD. He must do this by using an example from everyday life that can be understood by everyone. When the LORD announces that He is bringing the sword, that a hostile people are approaching, it is a good thing for the people to appoint a watchman. They choose someone from their area who is trustworthy and knows the area. When that man sees the enemy coming, he will blow an alarm on the trumpet, warning the people that the enemy is coming (Ezekiel 33:3; cf. Amos 3:6a).

Two responses are possible to the blowing of the trumpet: ignore or listen. He who does not heed the sound of the trumpet and is killed has only to blame himself (Ezekiel 33:4). He has been stubborn and did not take warning (Ezekiel 33:5). It is his own fault that he was killed. However, he who he takes warning is not killed, but delivers his life.

It is also possible that the watchman is unfaithful and does not blow the trumpet when he sees the sword coming (Ezekiel 33:6). Such a watchman is a coward or a traitor. He thinks only of himself and flees to save himself or conspires with the enemy. When the sword comes and kills people, those people do die in their own iniquity, but the watchman is guilty. Judgment comes irrevocably. People who perish have themselves to blame because they have lived in iniquity, but the watchman also has his responsibility.

God has no pleasure in punishing people. Therefore, He makes them warn. If the watchman does not warn, He will require the blood of his hand. We recognize this kind of watchman in our day in preachers who preach only love, but do not give warning of judgment or even deny judgment. They are traitors and colluding with the enemy of God. People who listen to these preachers perish in their own iniquity, but the preachers will be called to account by God and judged for their negligence.

Then the LORD addresses the word to Ezekiel personally and says to him that He has appointed him a watchman over the house of Israel (Ezekiel 33:7). This shows a difference from the watchman of the previous verses, for he was appointed by the people (Ezekiel 33:2). Ezekiel is to act as a faithful watchman, warning Israel on behalf of the LORD. The LORD holds up to him the great responsibility that this task entails. He tells him that judgment on the wicked is determined, but also that the wicked must be warned (Ezekiel 33:8).

If Ezekiel does not warn the wicked, he is guilty of the judgment that strikes the wicked. That wicked person does die in and because of his own iniquity, but Ezekiel is blamed for not warning him. If Ezekiel did warn the wicked, but the wicked does nothing with that warning, then Ezekiel is free from the blood of the wicked and he has delivered his own life (Ezekiel 33:9; cf. Acts 20:26-27; 1 Corinthians 9:16). The responsibility of the watchman is strongly emphasized.

Hosea 4:17

Introduction

With Ezekiel 33 begins the fourth main section of this book (Ezekiel 33-39). This section deals with the future glory of Israel and can be divided as follows: 1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34). 2. A renewed land (Ezekiel 35-36). 3. A renewed people (Ezekiel 37). 4. Extermination of the last enemy (Ezekiel 38-39).

The Duty of the Watchman

Here, after the announcements of judgment on seven hostile nations, Ezekiel again resumes his task as a prophet concerning God’s people. The word of the LORD comes to him (Ezekiel 33:1). The LORD again reminds him of his responsibility as a watchman (Ezekiel 33:2; Ezekiel 3:16-21). His earlier warnings of the coming of judgment by the king of Babylon, have come true, but the heart of the people has not been changed by it. Hence, new judgments and especially the final judgment await the unrepentant, and hence Ezekiel must continue to warn. We, too, are never done warning people of the judgment to come, even though there have been so many more judgmental acts of God.

Ezekiel is to address the word to his fellow citizens and again present to them the righteousness of the LORD. He must do this by using an example from everyday life that can be understood by everyone. When the LORD announces that He is bringing the sword, that a hostile people are approaching, it is a good thing for the people to appoint a watchman. They choose someone from their area who is trustworthy and knows the area. When that man sees the enemy coming, he will blow an alarm on the trumpet, warning the people that the enemy is coming (Ezekiel 33:3; cf. Amos 3:6a).

Two responses are possible to the blowing of the trumpet: ignore or listen. He who does not heed the sound of the trumpet and is killed has only to blame himself (Ezekiel 33:4). He has been stubborn and did not take warning (Ezekiel 33:5). It is his own fault that he was killed. However, he who he takes warning is not killed, but delivers his life.

It is also possible that the watchman is unfaithful and does not blow the trumpet when he sees the sword coming (Ezekiel 33:6). Such a watchman is a coward or a traitor. He thinks only of himself and flees to save himself or conspires with the enemy. When the sword comes and kills people, those people do die in their own iniquity, but the watchman is guilty. Judgment comes irrevocably. People who perish have themselves to blame because they have lived in iniquity, but the watchman also has his responsibility.

God has no pleasure in punishing people. Therefore, He makes them warn. If the watchman does not warn, He will require the blood of his hand. We recognize this kind of watchman in our day in preachers who preach only love, but do not give warning of judgment or even deny judgment. They are traitors and colluding with the enemy of God. People who listen to these preachers perish in their own iniquity, but the preachers will be called to account by God and judged for their negligence.

Then the LORD addresses the word to Ezekiel personally and says to him that He has appointed him a watchman over the house of Israel (Ezekiel 33:7). This shows a difference from the watchman of the previous verses, for he was appointed by the people (Ezekiel 33:2). Ezekiel is to act as a faithful watchman, warning Israel on behalf of the LORD. The LORD holds up to him the great responsibility that this task entails. He tells him that judgment on the wicked is determined, but also that the wicked must be warned (Ezekiel 33:8).

If Ezekiel does not warn the wicked, he is guilty of the judgment that strikes the wicked. That wicked person does die in and because of his own iniquity, but Ezekiel is blamed for not warning him. If Ezekiel did warn the wicked, but the wicked does nothing with that warning, then Ezekiel is free from the blood of the wicked and he has delivered his own life (Ezekiel 33:9; cf. Acts 20:26-27; 1 Corinthians 9:16). The responsibility of the watchman is strongly emphasized.

Hosea 4:18

Introduction

With Ezekiel 33 begins the fourth main section of this book (Ezekiel 33-39). This section deals with the future glory of Israel and can be divided as follows: 1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34). 2. A renewed land (Ezekiel 35-36). 3. A renewed people (Ezekiel 37). 4. Extermination of the last enemy (Ezekiel 38-39).

The Duty of the Watchman

Here, after the announcements of judgment on seven hostile nations, Ezekiel again resumes his task as a prophet concerning God’s people. The word of the LORD comes to him (Ezekiel 33:1). The LORD again reminds him of his responsibility as a watchman (Ezekiel 33:2; Ezekiel 3:16-21). His earlier warnings of the coming of judgment by the king of Babylon, have come true, but the heart of the people has not been changed by it. Hence, new judgments and especially the final judgment await the unrepentant, and hence Ezekiel must continue to warn. We, too, are never done warning people of the judgment to come, even though there have been so many more judgmental acts of God.

Ezekiel is to address the word to his fellow citizens and again present to them the righteousness of the LORD. He must do this by using an example from everyday life that can be understood by everyone. When the LORD announces that He is bringing the sword, that a hostile people are approaching, it is a good thing for the people to appoint a watchman. They choose someone from their area who is trustworthy and knows the area. When that man sees the enemy coming, he will blow an alarm on the trumpet, warning the people that the enemy is coming (Ezekiel 33:3; cf. Amos 3:6a).

Two responses are possible to the blowing of the trumpet: ignore or listen. He who does not heed the sound of the trumpet and is killed has only to blame himself (Ezekiel 33:4). He has been stubborn and did not take warning (Ezekiel 33:5). It is his own fault that he was killed. However, he who he takes warning is not killed, but delivers his life.

It is also possible that the watchman is unfaithful and does not blow the trumpet when he sees the sword coming (Ezekiel 33:6). Such a watchman is a coward or a traitor. He thinks only of himself and flees to save himself or conspires with the enemy. When the sword comes and kills people, those people do die in their own iniquity, but the watchman is guilty. Judgment comes irrevocably. People who perish have themselves to blame because they have lived in iniquity, but the watchman also has his responsibility.

God has no pleasure in punishing people. Therefore, He makes them warn. If the watchman does not warn, He will require the blood of his hand. We recognize this kind of watchman in our day in preachers who preach only love, but do not give warning of judgment or even deny judgment. They are traitors and colluding with the enemy of God. People who listen to these preachers perish in their own iniquity, but the preachers will be called to account by God and judged for their negligence.

Then the LORD addresses the word to Ezekiel personally and says to him that He has appointed him a watchman over the house of Israel (Ezekiel 33:7). This shows a difference from the watchman of the previous verses, for he was appointed by the people (Ezekiel 33:2). Ezekiel is to act as a faithful watchman, warning Israel on behalf of the LORD. The LORD holds up to him the great responsibility that this task entails. He tells him that judgment on the wicked is determined, but also that the wicked must be warned (Ezekiel 33:8).

If Ezekiel does not warn the wicked, he is guilty of the judgment that strikes the wicked. That wicked person does die in and because of his own iniquity, but Ezekiel is blamed for not warning him. If Ezekiel did warn the wicked, but the wicked does nothing with that warning, then Ezekiel is free from the blood of the wicked and he has delivered his own life (Ezekiel 33:9; cf. Acts 20:26-27; 1 Corinthians 9:16). The responsibility of the watchman is strongly emphasized.

Hosea 4:19

Introduction

With Ezekiel 33 begins the fourth main section of this book (Ezekiel 33-39). This section deals with the future glory of Israel and can be divided as follows: 1. The faithful watchman and the faithful Shepherd (Ezekiel 33-34). 2. A renewed land (Ezekiel 35-36). 3. A renewed people (Ezekiel 37). 4. Extermination of the last enemy (Ezekiel 38-39).

The Duty of the Watchman

Here, after the announcements of judgment on seven hostile nations, Ezekiel again resumes his task as a prophet concerning God’s people. The word of the LORD comes to him (Ezekiel 33:1). The LORD again reminds him of his responsibility as a watchman (Ezekiel 33:2; Ezekiel 3:16-21). His earlier warnings of the coming of judgment by the king of Babylon, have come true, but the heart of the people has not been changed by it. Hence, new judgments and especially the final judgment await the unrepentant, and hence Ezekiel must continue to warn. We, too, are never done warning people of the judgment to come, even though there have been so many more judgmental acts of God.

Ezekiel is to address the word to his fellow citizens and again present to them the righteousness of the LORD. He must do this by using an example from everyday life that can be understood by everyone. When the LORD announces that He is bringing the sword, that a hostile people are approaching, it is a good thing for the people to appoint a watchman. They choose someone from their area who is trustworthy and knows the area. When that man sees the enemy coming, he will blow an alarm on the trumpet, warning the people that the enemy is coming (Ezekiel 33:3; cf. Amos 3:6a).

Two responses are possible to the blowing of the trumpet: ignore or listen. He who does not heed the sound of the trumpet and is killed has only to blame himself (Ezekiel 33:4). He has been stubborn and did not take warning (Ezekiel 33:5). It is his own fault that he was killed. However, he who he takes warning is not killed, but delivers his life.

It is also possible that the watchman is unfaithful and does not blow the trumpet when he sees the sword coming (Ezekiel 33:6). Such a watchman is a coward or a traitor. He thinks only of himself and flees to save himself or conspires with the enemy. When the sword comes and kills people, those people do die in their own iniquity, but the watchman is guilty. Judgment comes irrevocably. People who perish have themselves to blame because they have lived in iniquity, but the watchman also has his responsibility.

God has no pleasure in punishing people. Therefore, He makes them warn. If the watchman does not warn, He will require the blood of his hand. We recognize this kind of watchman in our day in preachers who preach only love, but do not give warning of judgment or even deny judgment. They are traitors and colluding with the enemy of God. People who listen to these preachers perish in their own iniquity, but the preachers will be called to account by God and judged for their negligence.

Then the LORD addresses the word to Ezekiel personally and says to him that He has appointed him a watchman over the house of Israel (Ezekiel 33:7). This shows a difference from the watchman of the previous verses, for he was appointed by the people (Ezekiel 33:2). Ezekiel is to act as a faithful watchman, warning Israel on behalf of the LORD. The LORD holds up to him the great responsibility that this task entails. He tells him that judgment on the wicked is determined, but also that the wicked must be warned (Ezekiel 33:8).

If Ezekiel does not warn the wicked, he is guilty of the judgment that strikes the wicked. That wicked person does die in and because of his own iniquity, but Ezekiel is blamed for not warning him. If Ezekiel did warn the wicked, but the wicked does nothing with that warning, then Ezekiel is free from the blood of the wicked and he has delivered his own life (Ezekiel 33:9; cf. Acts 20:26-27; 1 Corinthians 9:16). The responsibility of the watchman is strongly emphasized.