death, brings into prominence the leaders of the people (the demagogues), so the symbolical transaction in ch. xii. singles out the lot of the king at Jerusalem, so that with the “bread" and "water" a termination is reached in the meantime of the misery which is to come upon the land and its inhabitants. The only thing remaining is, that the prophet should announce the execution of the punishment as being one that is near, ver. 21 sqq. The circumstance that his repeated (vers. 21 sqq., 26 sqq.) previous announcement of the nearness of the judgment takes the shape in ch. xiii. of a discourse against the false prophets and prophetesses, cannot (according to ch. xii. 24) lie outside the context, and the explanation come to with the idolatrous seekers after oracles in ch. xiv. easily fits into it; the elders of the people who are guilty of such consultation are just sitting before the prophet, and the guilt, essentially similar to their own, of faithless Jerusalem (ver. 12 sqq.) justifies to their consciences the righteousness of the punishment in the one case as in the other, just as such justification will also take place through the remnant from Jerusalem (vers. 22, 23), who will come to be seen by them. But after Jerusalem has been depicted in ch. xv. as a vine tree for the burning, especially after she has been depicted in detail as a lewd adulteress in cb. xvi.,idolatry in that case being adultery and lewdness, and after the riddle with respect to the royal house of David in ch. xvii. is followed by the thorough statement of the divine righteousness in ch. xviii., and lastly by the lamentation in ch. xix. over the perishing kingdom of Israel, eh. xx. merely contains in addition a survey of the objective as well as subjective guidance of the people from of old, for the purpose in ch. xxi. of setting forth with the most living distinctness the express announcement of the nearness of the judgment (comp. ver. 12), and then alike the punishment and (with equal sharpness) the guilt-Jerusalem's in particular, and Judah's ana Israel's in common—are portrayed in ch. xxii. and xxiii. In ch. xxiv. the predicted nearness of the judgment is a fact of such a kind, that the prophet must for himself write down the day, that the fact of the death of his wife furnishes the mournful illustration, and that the prophet does not now any longer speak, but is silent respecting Jerusalem. But during this silence respecting Israel the prophetic word goes forth with loud voice against those without,' such as Ammon (comp. ch. xxi. 33 sqq.) and Moab, Edom, the Philistines (ch. xxv.), then Tyrus and Sidon (ch. xxvi.-xxviii.), and lastly Egypt (ch. xxix.-xxxii.). There is no passing, as in the case of Paul, from the synagogue to the heathen. Neither is it the joy with Zion's joy, but the joy in Zion's suffering, that forms the point of departure. They are therefore predictions of judgment; the downfall of Jerusalem determines the colour and tone of these chapters, which appear like an appendix to what goes before. The judgment begins at the house of God, yet it will not spare the rest of the world. And here the predominating element as regards the carrying out of the judgment and the foreign nations that are named is the connection with Nebuchadnezzar, just as on the other hand the more intimate historical relation to Jerusalem down to the last days of Judah. (As to the chronology, see § 6, and the introductory observations to ch. xxv.-xxxii.) These predictions rightly form the transition to the predominantly comforting labours of Ezekiel after the destruction of Jerusalem. For the ever repeated closing statement as the judgments are announced, “and ye shall," or “thou shalt," or "they shall know that I am the Lord" (comp. ch. xxv. 5, 7, 11), necessarily contained for the exiles the consolation, that the malicious delight in Judah's misery (ch. xxv. 3, 6, xxvi. 2) is not to issue in contempt for Judah's God also (ch. xxv. 8, xxviii. 2, 6, 22, xxix. 3, 9), but that their Judge will rather seat Himself in judgment on their false heathen friends also, especially on Egypt (ch. xxix. 6, 7, 16). If Jehovah made Himself known in such a way to the heathen, then the judgments over them and their gods, with whom Israel had sinned, to whom they had looked up in trust or in despair, removed at the same time many a stone out of that path which the people had to tread for their salvation. But with their conversion to the only true God-that was the path—the former more negative consolation arising from those judgments on the heathen nations grew into a very positive one for the people of Jehovah. As already, in the previous announcements of Judah's punishment (comp. ch. vi. 9, xi. 16 sqq., xvi. 60 sqq., xvii. 22 sqq., 'A similar juxtaposition of predictions respecting the heathen is found both in Jeremiah (ch. xlvi.-li., at the close) and in Isaiah (ch. xiii.-xxiii.). Comp. Delitzsch, Comm. on Isaiah, p. 294 sqq. [Clark's Trans.]. In Isaiah, as in Ezekiel, it is a provisional temporary silence; in Jeremiah, one that is final respecting Israel, xx. 40 sqq.), prospects of salvation are opened up, so the closing note of the prediction of judgment on Sidon (ch. xxviii. 25 sqq.), on Egypt (ch. xxix. 21), is express consolation for the exiles. Now what comes in the shape of consolation, as being salvation for the people of God, cannot in the end be accomplished without blessing for the heathen world, in which and for which Israel is placed from the beginning as a mediator of salvation. The judgments on one and another and another of the heathen nations are consummated, of course, in the additional judgment on the heathen world-power antagonistic to the kingdom of God; yet the salvation of the Jews comes to be for the good of the human race. The recovery of the consciousness of her peculiar spiritual calling as a nation must be the highest, the full consolation for Israel, to whom alike her own judgment and that on the heathen shaped themselves into a process of purification for her divine world-task. The silence of Ezekiel (ch. xxiv.) had been accordingly, as the predictions with respect to the other nations have informed us, not merely for judgment on Israel, but at the same time a waiting for the promise of God with respect to His people, and that from among the heathen also. Comp. ch. xlvii. 1 sqq., 22, 23. As the prophet is now entering again on his labours among the children of his people, it is thus suitable that in ch. xxxiii. he again becomes conscious of his prophetic mission from God,1 when this has to take effect in face of the fact now accomplished and in view of the present situation. The promise of ch. xxxiv. starts therefore from the shepherds of Israel, under whom the sheep have been scattered; in their stead the Lord Jehovah will interest Himself in the flock, and, when it is again gathered, will make His servant David the one shepherd amid blessings which have as their aim mankind generally. And as the bad shepherds furnish the occasion for the restoration of the Head, so we have for that of the members Edom as a nation (ch. xxxv.), in contrast with which ch. xxxvi. celebrates the mountains of Israel and the sanctification of the name of Jehovah in His people (ver. 23 sqq.), to which prospect so rich in promise a temporary conclusion is furnished in ch. xxxvii. by the vision of the resurrection and quickening of the dead bones, as well as by the symbolical action with the one stick out of the two sticks (ver. 15 sqq.), which is intended to signify the reuniting of Israel with Judah under the One King David. The bearing toward what is without, the world-position of the people of God in this connection, as following upon their inward restoration (which has hitherto been the object of promise), is brought into view by ch. xxxviii. and xxxix. against Gog of Magog. In this symbolical and typical representation of the powers hostile to the kingdom of God, the glory of the Lord will be perfected alike in the consuming judgment toward Gog, and in glorifying mercy toward Israel. The close of the book (ch. xl.-xlviii.) is devoted to the prophetic portrayal of the divine glory in the glory of His kingdom; the temple and its service (ch. xl.-xlvi.), the holy land and the holy city "Jehovah Shammah" (ch. xlvii. and xlviii.), furnish the types consecrated from of old for the purpose. 2. The statement of the contents which we have thus attempted, as it has at the same time shown the profound inner connection, the carrying out of the all-dominating idea of the glory of Jehovah, is still further confirmed by the division of the book. The collection of visions, emblematical actions and facts, of discourses and predictions, of which it is composed, is divided, alike by the downfall of Jerusalem and by the silence of the prophet with respect to his own people, into the two principal parts: (1) Ch. i.-xxiv.: The Prophecy of Judgment; (2) Ch. xxxiii.-xlviii. : The Prophecy of the Mercies of God toward His people in the world. A third transition-section is formed by ch. xxv.-xxxii. : announcements of judgment on the seven heathen nations, i.e. cities. 1 Especially when the symbolical representation (ch. ii. 8-iii. 3) of this mission and of the divine charge to the prophet from the outset made the taste of sweetness follow after the lamentation and woe. 2 By these two principal parts of the book is Josephus (Antiq. x. 5. 1) perhaps to be explained, who, in speaking of Jeremiah, says further: "But it is not he alone that predicted such things to the people beforehand, but the prophet Ezekiel also, who zęŵtos wigì taútwy dúo ßißriæ ręávæs nætíλısı." By Hävernick and others the eres is referred to Jeremiah. Umbreit: "The first large half of his book contains the bitter element of his discourse, the second the sweet element, i.e. the promise of the coming times of redemption; the first begins with the departure of the glory of Jehovah from the old profaned temple, the second closes with the return of the same into the new cleansed sanctuary.” HITZIG: "The oracles of Ezekiel are put together in an arranged, organic book. Against the sum-total of forty-eight chapters no objection is to be brought; it cannot therefore be regarded as an accident, if at ch. xxiv., exactly with the half, the series of domestic predictions before the fall of Jerusalem comes to an end. This, which is forthwith (ch. xxv. 2 sqq.) presupposed as having taken place, forms the middle and crowning point of the book. The foreign oracles, words of threatening against seven neighbouring nations, from the commencement and for the most part date from the period after the downfall of Judah, and are occasioned by this very catastrophe; the whole collection was placed suitably at the beginning of the second part, which is in this way just the more sharply contrasted with the first." Hengstenberg (Christology, 2d edit.) likewise distinguishes two principal parts, but in this way: "Predictions before the destruction (ch. i.-xxxii.), and after the destruction (ch. xxxiii.-xlviii.); in the former the tendency being mainly to counteract the foolish illusions, to call to repentance as the only means of salvation; in the latter to combat despair by portraying that salvation before the eyes of the people, etc." Similarly also Havernick: "Two great sections, of which the destruction of Jerusalem forms the turning-point (ch. i.-xxxii. and xxxiii.-xlviii.). In the former period Ezekiel discharges the prophetic office of rebuke, afterwards the office of comforting and of promise. On the other hand, Kliefoth looks upon "the collection of predictions against foreign nations as a separate part of the book," and makes this division: The Introduction, ch. i. 1-iii. 21; the First Part, ch. iii. 22-xxiv. 27; the Second Part, ch. xxv. 1-xxxiii. 20; the Third Part, ch. xxxiii. 21-xlviii. 35." De Wette: "The first part is arranged with perfect accuracy according to the chronology; the foreign oracles in the second part, however, are grouped together in accordance with an arrangement by contents. This collection is, as it were, a supplement or episode, inasmuch as at ch. xxiv. 27 a resting-point is given, or because several of these predictions really belong to the period between ch. xxiv. 27 and xxxiii. 21, while the others are ranged with them because of the similarity of their contents. With the tidings of the destruction of Jerusalem at ch. xxxiii. 21 the prediction advances a step, and the whole of the third part belongs to this period after the destruction." Neteler distributes each of the three parts of the book into four sections, and each section into four pieces. The twofold division of the book, as Hitzig makes it, is an example of arithmetical division: 2 into 48 gives 24 chapters to each. As to the details of subdivision, he looks upon each of the principal parts as forming three unequal sections: I. (1) ch. i.-vii.; (2) ch. viii.-xix.; (3) ch. xx.-xxiv. II. (1) ch. xxv.-xxxii.; (2) ch. xxxiii.-xxxix.; (3) xl.-xlviii. According to Hitzig, the thing aimed at was merely "to incorporate the mass of the oracles." (!) If this appears to be too little for an "arranged, organic book," Kliefoth's principle of division, according to the formula, "And the word of Jehovah came to me thus," gives the impression of something that is too artificial. Our position must be this: The chronological element cannot be the determining one everywhere, nor even for the most part, as regards the division in detail; for neither are the dates so generally given, nor do they even regulate a separate part, such as ch. xxv. sqq. More tenable as a division of our book in respect to details—more tenable even than one furnished by the matter-of-fact, historico-material element-is that afforded by the inner substance, a method by which we shall have to look at the fundamental idea of the glory of Jehovah manifesting itself in judgment and pitying grace. SUBDIVISION OF THE PRINCIPAL PARTS. A. FIRST PRINCIPAL PART: CH. I.-XXIV. The Prophecy of Judgment. I. The Divine Mission of Ezekiel: ch. i.-iii. 11. 1. The Vision of the Glory of Jehovah, ch. i. 2. The Divine Commission to the Prophet, ch. ii. 1-iii. 11. II. The First Execution of the Divine Commission: ch. iii. 12-vii. 27. 1. The Installation and Instructions, ch. iii. 12-27. 2. The Four Signs and their Interpretation, ch. iv. 1–v. 17. & The Two Discourses of Rebuke, ch. vi. and vii. (1) Of the Abominations in the Temple, ch. viii. (2) Of the Judgment on the Guilty, ch. ix. (1) The Sign of the Departure of the King, ch. xii. 1–16. (2) The Sign of Bread and Water, ch. xii. 17-20. 3. The Near Execution of the Punishment, ch. xii. 21–xxiv. 27. (1) The repeated Preliminary Announcement, ch. xii. 21-28. (2) The Discourse against the False Prophets and Prophetesses, ch. xiii. (3) The Testimony against the Idolatrous Seekers after Oracles, ch. xiv (4) The Parable of the Vine Tree for the Burning, ch. xv. (5) The Story of the Lewd Adulteress, ch. xvi. (6) The Riddle about the Royal House of David, ch. xvii. (7) The Laws of the Divine Punitive Righteousness, ch. xviii. (8) The Lamentation over the Kings of Israel, ch. xix. (9) The Survey of the Leading of the People from of old, ch. xx. (10) The Approaching Judgment, ch. xxi. (11) The Conviction of the Ripeness for Judgment: a. as well of Jerusalem in particular, ch. xxii. b. as of Judah and Israel collectively, ch. xxiii. (12) The Marking down of the Event that is taking place, the Discourse in Signs, and A-B. CH. XXV.-XXXII. The Transition from the Prophecy of Judgment to the Prophecy of Mercy by means of the The Prophecy of the Mercies of God toward His People in the World. I. The Renewal of the Divine Mission of Ezekiel, ch. xxxiii. 1. His office of Watchman in itself, ch. xxxiii. 1-20. 2. The same in view of the Event that has taken place (the re-opening of the mouth of 1. Against the Shepherds of Israel of the Shepherd Mercy of Jehovah toward His Flock, and of His Servant David, ch. xxxiv. 2. Against Edom with respect to the Mountains of Israel in consequence of the Self- sanctification of the Name of Jehovah, ch. xxxv. and xxxvi. 3. (1) In the Vision of the Resurrection and Requickening of the Dead Bones, ch (2) By means of the Symbolical Action with the One Stick out of the Two Sticks, along with the Interpretation, ch. xxxvii. 15-28. 4. Against Gog of Magog for the Glorification of Jehovah in the World, ch. xxxviii and xxxix. 3. In the Vision of Glory. (1) Of the Temple and its Services, ch. xl.-xlvi. (2) Of the Holy Land and of the Holy City, ch. xlvii. and xlviii. § 6. CHRONOLOGICAL SKETCH ACCORDING TO THE DATES IN THE BOOK. It is clear from this chronological sketch, so far as dates in the book make it possible, that several of the predictions of judgment on the heathen encroach on the second principal part of the book. As the prophecy of the divine mercy begins on the ground of the renewed call to conversion, and with repeated earnest accusation of Israel (ch. xxxiii. xxxiv. xxxvi.), sc the promises of God for His people are accompanied by the tone of judgment on the hostile world-powers, their judgment and downfall-comp. ch. xxxv. xxxviii. xxxix.—as contrast, background, as well as necessary transition to the glorification of the Lord in His kingdom; and so there belong also to this class the predictions, ch. xxxii. 1-16, 17–32, ch. xxix. 17-21, xxx. 1-19, which thus occupy in the transition section (A—B) a preparatory place. It is likewise clear from the above table, that many a question will have to be answered just by the detailed exposition of the passages referred to, and perhaps only in accordance with probability. § 7. THE CHARACTERISTICS OF EZEKIEL'S PROPHECY. J. Görres says, in the second volume of his History of the Myths of the Asiatic World (p. 477), of our prophet: "Like a flame from heaven, Ezekiel blazes up darkly glowing, a great strong nature, his imagination a furnace of seething metal, genuinely oriental in his whole character." Giving prominence to more than the mere natural peculiarity of Ezekiel, Hengstenberg draws the picture in his Christology: "A spiritual Samson, who with strong arm grasped the pillars of the idol temple and dashed it to the ground; a powerful gigantic nature, which by that very circumstance was fitted effectively to combat the Babylonian spirit of the age, which was fond of powerful, gigantic, grotesque forms, standing alone, but equal to a hundred trained in the schools of the prophets." We may begin the discussion of the characteristics, as Ezekiel's book of prophecies exhibits them, by pointing back to the interpretation of his name (§ 1). His prophetic peculiarity and |