Written by Iain M. Duguid |
Friday, November 18, 2022
As a prophet, Ezekiel embodies in his actions both the Lord who has sent him and the people of Israel to whom he goes. In this dual representation Ezekiel foreshadows the ultimate sign-act, in which the Word becomes flesh and the Lord of Glory humbles himself to come and live among us, an act far more restrictive and humiliating for divine glory than anything Ezekiel undertakes. Jesus comes not merely to show us the enormous scale of our sin for which judgment could rightly befall us. He comes also to bear our punishment through the priestly act of atoning for us, offering his own body as a sacrifice on the cross to deal with our sin, once for all (Eph. 5:2). 

1“And you, son of man, take a brick and lay it before you, and engrave on it a city, even Jerusalem. 2And put siegeworks against it, and build a siege wall against it, and cast up a mound against it. Set camps also against it, and plant battering rams against it all around. 3And you, take an iron griddle, and place it as an iron wall between you and the city; and set your face toward it, and let it be in a state of siege, and press the siege against it. This is a sign for the house of Israel. 4“Then lie on your left side, and place the punishment of the house of Israel upon it. For the number of the days that you lie on it, you shall bear their punishment. 5For I assign to you a number of days, 390 days, equal to the number of the years of their punishment. So long shall you bear the punishment of the house of Israel. 6And when you have completed these, you shall lie down a second time, but on your right side, and bear the punishment of the house of Judah. Forty days I assign you, a day for each year.7And you shall set your face toward the siege of Jerusalem, with your arm bared, and you shall prophesy against the city. 8And behold, I will place cords upon you, so that you cannot turn from one side to the other, till you have completed the days of your siege.

Ezekiel is commanded to begin his ministry immediately by performing a series of sign-acts, warning of the coming of judgment upon Jerusalem and Judah. Many of the prophets are instructed to carry out dramatic action to accompany their messages, ranging from simple sermon illustrations to complex acted-out parables. These signs are not merely visual aids; they are designed to reach people’s wills and hearts, enabling people not just to see the truth but to feel it.1 Ezekiel performs more sign-acts than most prophets, perhaps because his communicative task is harder than most. He must preach a message of Jerusalem’s inevitable downfall to a people convinced it could not be captured by the nations—and then, after the city’s fall, he must convey hope for the future to a people crushed by despair. Even those who are reluctant to stop and listen to Ezekiel’s words will be forced to recognize the import of his message through these dramatic signs. It will become clear even to a reluctant audience that a prophet has been in their midst when these signs begin to become reality.
The first of his sign-acts is in three related parts, depicting Jerusalem as a city besieged not merely by the Babylonians but by God as a result of the people’s long history of sin. Those who remain inside the city will be reduced to starvation rations and, worse, forced to eat defiled food. The exile in Babylon will not be a brief sojourn but a lifetime, akin to the forty-year wilderness wanderings. There is a glimmer of hope in that Ezekiel’s 430-day ordeal matches the nation’s 430-year stay in Egypt, suggesting the possibility of a new exodus at its conclusion. Yet the focus of the sign-acts is very much on the reality of the imminent judgment on Jerusalem from the Lord.
First Sign
Ezekiel’s first sign-act involves erecting an elaborate model depicting Jerusalem as a city under siege. He is to take a clay brick, perhaps 10 inches by 24 inches (25 cm by 61 cm), and draw a map or a picture of Jerusalem on it while it is still soft (v. 1). Such bricks were common building materials in Babylon, and city plans sketched out on bricks have been excavated at the site of Nippur, in the same region as Ezekiel’s exile.2 Then the prophet is to create a diorama of a besieged city around the brick, with siege ramps, army camps strategically located around the city, and battering rams to break through the walls (v. 2)—all the latest weaponry and the overwhelming force the Babylonians will bring to bear on Jerusalem. With the city surrounded by the Babylonians, there would be no way into or out of Jerusalem.
Yet the Babylonians are not Jerusalem’s biggest problem. The prophet himself is to take the Lord’s part in the drama, with his face fixed toward Jerusalem, representing a settled attitude toward the city, and an iron griddle, or pan, between him and the city, depicting the complete severing of relations between Israel and her God (v. 3). The use of an iron object highlights the impenetrability of the barrier. No communication between the people and the Lord will be possible, which means that their cries for mercy and relief will go unheeded. This griddle is thus the visual equivalent of the Lord’s forbidding Ezekiel in the previous chapter to act as an intercessor for the city (cf. comment on 3:24–27 [at v. 26]).
The dual agency of Jerusalem’s awful fate is prominent throughout these signs. The Babylonians may provide the army that is to besiege the city, but it is the Lord who has decreed the city’s inevitable destruction and has cut off any channels of communication. This must have seemed inconceivable to many of the prophet’s contemporaries, raised on the assurance of Psalm 46, that Zion could not fall so long as the Lord dwelt within her. Ezekiel will challenge head on this concept of Jerusalem’s inviolability in Ezekiel 8–11 (cf. the sermon of Ezekiel’s contemporary Jeremiah in Jeremiah 7).
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Jesus, the promised one, came into the world. He lived among us and went to the cross. He died for people like you and me—and not only us, but to rescue the world from sin. The redeemer has come, and the redeemer’s work will be completed. Knowing that, as I read of Jesus’s stories and sayings, signs and wonders, my anticipation grows anew. I look to the Lamb of God with excitement. 

One of my all-time favorite verses in the entire Bible is early in John’s Gospel. It’s place in the narrative almost feels like an aside, but it is the gospel. The gospel in 14 words, but the gospel nonetheless.
After the grand picture of the eternal Word, who was with God and was God in the beginning, who came and dwelt among us, John wrote, “This was John’s testimony” (John 1:19). He preached in the wilderness, and baptized in the Jordan River. His ministry was causing a stir among the religious leaders of the time. Who was this man? Was this the Messiah—the long awaited Rescuer, the king of Israel from David’s line?
No, John said. That’s not who he was. John was someone different; someone with a message that the people needed to hear. To flee from the wrath to come and bear fruit in keeping with repentance. He was preparing the way for promised Rescuer.
And then, finally, the day came when John saw Jesus and cried out, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29 CSB)
“Look, the Lamb!”
“Look,”—or if you prefer, “Behold“—”the Lamb of God.” How can you not get chills reading that? John 1:29 is the culmination of centuries of anticipation. Of studying the Scriptures and examining the prophecies handed down from the likes of Isaiah, Zechariah, Ezekiel, Daniel, and more besides. Hearing God’s promise to deliver his people and place David’s heir on a throne that would last forever.
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How do we fight against these attacks and have a focus that is Godly. The answer is that we must wear our armor, use our armor, and pray at all times. Victory over Satan and his hosts in the great spiritual warfare in which we are engaged demands unceasing and diligent commitment to prayer. Prayer is not merely another godly weapon; prayer is the very spiritual air that the soldier of Christ breathes. It is the all-pervasive strategy in which warfare is fought. Jesus urged His disciples to pray always and not to lose heart (Luke 18:1) in the struggle with Satan, it is either pray or faint. In the epistle of Ephesians, Paul begins by lifting us up to the heavenlies, and ends by pulling us down to our knees. Let us look at prayer and why it is the key to both spiritual maturity and stamina.

 5 But if you do not send him, we will not go down; for the man said to us, ‘You will not see my face unless your brother is with you.’” 6 Then Israel said, “Why did you treat me so badly by telling the man whether you still had another brother?” Genesis 43:5-6 (LSB)
Unforgiveness is poison for the Soul as it ensnares those who refuse to forgive by binding them into the prison of bitterness. This world is not a peaceful, easy, benign place. It is fallen. The world system is the product of Man’s rebellion against God. There is war. There is crime. There is oppression. People wrong other people. They place their wants and desires and perceived needs ahead of the wants and desires of others. The world system is marked by people pursuing their own no matter who gets hurt. The Christian is called to respond to the hurts and wrongs done to them in a vastly different way from the ways of the world.
38 “You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.’ 39 But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. 40 And if anyone wants to sue you and take your tunic, let him have your garment also. 41 And whoever forces you to go one mile, go with him two. 42 Give to him who asks of you, and do not turn away from him who wants to borrow from you. Matthew 5:38-42 (LSB)
God is in the business of placing each of us in points of contention. These points are decision points which have eternal consequences. We will encounter these points and will have to decide to take the right or left fork in our walk. The right fork is to respond by walking by faith and trust and believing God by responding to the pressure in self-denial. The left fork is to respond by walking by sight and unbelief by responding to the pressure in self-focus.
Ungodly focus is self-focus. All in Christ are enemies of Satan and the world system. He is the enemy of God and attacks each believer and the Church as a whole in an attempt to destroy the faith of believers and rob God of His glory. Believers either walk by faith or walk by sight. Those walking by faith use their armor and prayer to stand firm and not fall away when attacked. However, a believer not doing this has succumbed to the attacks of the enemy to be self-satisfied in their self-sufficency and spiritual arrogance. This is ungodly focus and those who have it are not in the battle at all. They respond to the pressure God puts on them at His points of decision from that focus.
Let us look at a Biblical example of one who had an ungodly focus and how he responded as God put the pressure on.
1 Now the famine was heavy in the land. 2 And it happened when they had finished eating the grain which they had brought from Egypt, that their father said to them, “Go back, buy us a little food.” 3 Judah spoke to him, however, saying, “The man solemnly warned us, saying, ‘You shall not see my face unless your brother is with you.’ 4 If you send our brother with us, we will go down and buy you food. 5 But if you do not send him, we will not go down; for the man said to us, ‘You will not see my face unless your brother is with you.’” Genesis 43:1-5 (LSB)
Remember, Jacob’s sons had hated their brother Joseph so much that they kidnapped him to kill him. Instead of killing him, however, they sold him into slavery. They then pretended to find Joseph’s coat covered in blood to make Jacob believe that he had been killed by a wild beast. God had worked to preserve Joseph though. He had given him the ability to interpret dreams and with this he was able to become the Prime Minister of Egypt. In this role he collected grain to store up for a coming 7 year famine. When the famine came, Jacob sent Joseph’s 10 older brothers down to Egypt to buy grain.
When they came to Joseph to buy grain he recognized them, but they did not recognize him. He accused them of being spies. In order to prove they weren’t spies he locked Simeon up in prison as a hostage and told them that the only way they would ever see him again was to return with their youngest brother, Benjamin. They returned to Canaan. Jacob would not let Benjamin go back with them. He seemed more concerned about Benjamin being with him than he did about Simeon in prison or the rest of his family having food in order to live. He would not let Benjamin go with them even when they told him that the only way they could buy more grain was if Benjamin was with them.
Weeks passed and the grain they had bought was used up. The famine was still strong in the land and this family was again out of food. Jacob tells his sons to go back to Egypt to buy grain. However, the brothers tell him that the only way they can do this is if Benjamin goes with them. Jacob has delayed their return. His concern should have been for Simeon, but he delayed making a decision. Now they are out of food again. An ungodly focus delays prudent action. Jacob’s decision seems somewhat irrational to us because it is. However, this is the nature of unbelief.
6 Then Israel said, “Why did you treat me so badly by telling the man whether you still had another brother?” 7 But they said, “The man questioned particularly about us and our kin, saying, ‘Is your father still alive? Have you another brother?’ So we told him concerning these things. Could we possibly have known that he would say, ‘Bring your brother down’?” 8 Then Judah said to his father Israel, “Send the boy with me, and we will arise and go, that we may live and not die, we as well as you and our little ones. 9 I myself will be the guarantee for him; from my hand you may require him. If I do not bring him back to you and set him before you, then I shall bear the sin before you all my days. 10 For if we had not delayed, surely by now we could have returned twice.” Genesis 43:6-10 (LSB)
Another aspect of an ungodly focus is that it denies personal responsibilities. Jacob is actually upset with his sons for telling the truth about the existence of Benjamin. Remember the name “Jacob” means “Deceiver.” Jacob’s name fit his nature. If he could come up with a way to get food without doing what is right, yet costly, then he will do so. In his irrational reasoning here we see him blaming his predicament on others. However, he is out of food and the only place he can get it is in Egypt and the only way he can get it is to send Benjamin with his sons and he is torn. Why? He is totally self-focused and self-absorbed. He is not concerned about his responsibility, only in not “losing.”
11 Then their father Israel said to them, “If it must be so, then do this: take some of the best products of the land in your bags, and bring them down to the man as a present, a little balm and a little honey, aromatic gum and myrrh, pistachio nuts and almonds. 12 Now take double the money in your hand, and take back in your hand the money that was put back in the mouth of your sacks; perhaps it was a mistake. Genesis 43:11-12 (LSB)
Here we see that an ungodly focus depends on pragmatic solutions. The self-focused Christian does not respond to crisis in prayer and seeking God’s will in it.
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