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The prophet Jeremiah lived through one of the most troubled periods of history in the ancient Near East. He witnessed the fall of a great empire (Assyria) and the rising of another (Babylon). In the midst of this turmoil the kingdom of Judah was ruled by five kings, four of them deplorable. Jeremiah declared God’s message for forty years, warning of coming disaster and appealing in vain to the nation to turn back to God.
During Manasseh’s long reign (687–642 B.C.), which was just before Jeremiah’s time, Judah remained Assyria’s vassal. This situation brought a resurgence of idolatry, in this case a mixture of belief in the Mesopotamian astrological gods and belief in the Canaanite fertility deities. As has been discussed, a great reformation was conducted by Josiah when the book of the law was discovered in the temple and its contents were made known to the people. Aside from this brief period of reform, Judah became increasingly insensitive to spiritual things during Jeremiah’s time.
The Lord showed Jeremiah a vision of the future that put the calamities he had witnessed into a perspective of hope. Like other prophets of his time (Isaiah, Ezekiel, Hosea, Amos, Micah, and Zechariah), Jeremiah was shown that scattered Israel would one day be gathered, that Judah would return to the lands of her possession, and that eventually all of Israel would become great. These visions and prophecies were recorded by Jeremiah and for centuries have provided hope to a nation of suffering people. They hold a very important place in the latter-day work of restoration.
1. Use Notes and Commentary below to help you as you read and study Jeremiah 23; 30–31; 33; 46–51; and the book of Obadiah.
2. Complete Points to Ponder as directed by your teacher. (Individual-study students should complete all of this section.)
Chapter 23 is primarily a scathing denunciation of the religious leaders of Jeremiah’s day, but in the midst of this condemnation is a remarkable prophecy relating to Israel’s future. A great gathering is predicted (vv. 3–4, 7–8) in which the “righteous Branch” (the Messiah) will become the king over Israel (vv. 5–6; see also Notes and Commentary on Jeremiah 23:3; 23:4–8). Jeremiah showed that the pastors (religious leaders) of Judah had not fed and protected the sheep (Israel), but had scattered them and driven them away (enticed them away from God). That is why Jeremiah prophesied that sometime in the future righteous shepherds will be found to gather Israel again so they can serve their true king, Jehovah.
The rest of Jeremiah 23 is a catalog of the sins of the Jewish religious leaders, the priests and the “prophets.” The following phrases are particularly noteworthy:
• Both prophets and priests are profane (see v. 11).
• They prophesied in the name of Baal and led the people into error (see v. 13).
• The prophets are adulterers, liars, and supporters of evil men. They are as evil as Sodom and Gomorrah in God’s sight (see v. 14).
• They speak their own words, not those of the Lord (see v. 16).
• They tell the wicked they can have peace and that there is no evil in what they are doing (see v. 17).
• They called themselves to the ministry and prophesy without revelation (see v. 21).
• They say “Thus saith the Lord” when the Lord has not spoken through them (v. 31).
Elder Bruce R. McConkie taught that the gathering of Israel first of all means that they are converted to the Church:
“The gathering of Israel consists of receiving the truth, gaining again a true knowledge of the Redeemer, and coming back into the true fold of the Good Shepherd. In the language of the Book of Mormon, it consists of being ‘restored to the true church and fold of God,’ and then being ‘gathered’ and ‘established’ in various ‘lands of promise.’ (2 Ne. 9:2.)” (“Come: Let Israel Build Zion,” Ensign, May 1977, p. 117.)
Speaking of the great latter-day restoration of the house of Israel, President Spencer W. Kimball said:
“A great group of people left the Old World at the time of the Tower of Babel.
“Another great group left the Old World [in] 600 B.C. And since the coming of Columbus to America, there have been numerous groups that have come to America from the Old World. The Lord had that in hand and watched it. He said through Nephi, ‘The house of Israel [sooner or later will] be scattered upon all the face of the earth.’ (1 Nephi 22:3.) And now He says, ‘I will gather the remnant of my flock out of all countries whither I have driven them.’ (Jeremiah 23:3.)
“The gathering of Israel is now in progress. Hundreds of thousands of people have been baptized into the Church. Millions more will join the Church. And this is the way that we will gather Israel. The English people will gather in England. The Japanese people will gather in the Orient. The Brazilian people will gather in Brazil. So that important element of the world history is already being accomplished.
“It is to be done by missionary work. It is your responsibility to attend to this missionary work.” (In Conference Report, Sao Paulo Brazil Area Conference, Feb.–Mar. 1975, p. 73.)
Once one understands that the great gathering of the last days consists first of all in coming into the covenant (joining the Church), then the Old Testament prophecies of the restoration of the house of Israel become much clearer. For example, the “shepherds . . . which shall feed them” (v. 4) are the righteous prophets and priesthood leaders who, unlike the priests and prophets of Jeremiah’s time, lead their people to do good and obey the Lord. (See Notes and Commentary on Jeremiah 30:3, 8.)
The “Branch” and the “new David” are explained in Notes and Commentary on Isaiah 11:1. The Branch and the King are the Lord Jesus Christ when He returns to earth to reign as “King of kings and Lord of lords” (Revelation 17:14; see also Revelation 19:16).
Chapters 30–33 deal with the prophet’s predictions of the restoration of Israel and Judah in the last days and of the Lord’s making a new and everlasting covenant with them. They have great meaning for Latter-day Saints and should be studied carefully.
Elder Ezra Taft Benson spoke of the latter-day gathering as having “three phases: the gathering of Israel to the land of Zion, the American hemisphere; the return of the Ten Tribes from the countries of the north; and the reestablishment of the Jews in Palestine as God’s chosen people.
“This miracle of the return of the Jews was to be one of the events to precede Christ’s second coming, and the scriptures are very clear with reference to this fact. Isaiah said that they shall gather ‘the dispersed of Judah from the four corners of the earth’ and ‘set them in their own land,’ that they will ‘build the old waste,’ and ‘repair the waste cities.’ (See Isa. 11:11–12.)
“Jeremiah, who predicted so clearly their dispersion, also states that the Lord will ‘cause them to return to the land that I gave to their fathers, and they shall possess it,’ and ‘build them, as at the first.’ (Jer. 30:3; 33:7.)” (In Conference Report, Apr. 1950, p. 75.)
Jeremiah 30:3 has several meanings. It refers to the return of the Jews after seventy years of captivity in Babylon. It also refers to the restoration of the Jews to their homeland in the last days after they have been scattered for the second time. And it refers to the return of the lost tribes from the lands of the north. Note that the Lord will bring them.
The yoke spoken of in verse 8 is the yoke of oppression of Nebuchadnezzar. Doctrine and Covenants 113:9–10 explains what the “bonds” are that are spoken of in Jeremiah 30:8.
Once again there is a mention of the latter-day David who will be King in Israel. Sometimes He is called “the Branch” (Jeremiah 23:5; 33:15) because Jesus, who is the King David of the latter days, is a branch of the ancient line of King David. (See Matthew 1:1; 12:23; 22:42; see also Notes and Commentary on Isaiah 11:1.)
It is the Lord Jesus Christ who saves. He is Israel’s Savior and Redeemer. He does not, however, ignore the sins of His people (see v. 11). The “lovers” who forgot Israel were the false gods that Jehovah’s unfaithful wife, Israel, sought after. No one came to the rescue but the Lord, who has always loved Israel and who promised: “They [the Chaldeans] that devour thee shall be devoured” (by the Medes and Persians). The Assyrians were destroyed by the Babylonians; the Babylonians by the Medes and Persians; the Egyptians and Persians by the Greeks. All these empires have now vanished, but the Jews still exist as a distinct people. In the latter days Israel will be the Lord’s people, and He will be their God as He desired in the beginning. The Lord promised Israel: “In the latter days ye shall consider [or fully understand] it.” Only now, in the last days, as these promises are realized, can one fully understand what Jeremiah and the other prophets were saying.
The watchmen mentioned in verse 6 are the righteous prophets of the latter days (see also Ezekiel 3:16–21). In the last dispensation they will cry to all people to join together in proper worship of the Lord (see D&C 1:1–2). Verse 8 speaks of gathered Israel coming from the north country (see D&C 110:11; 133:26) and from the coasts (ends) of the earth.
Elder LeGrand Richards said of this gathering: “‘I will bring them . . . : a great company shall return thither.’ This was something the Lord was going to do. Note that Jeremiah does not say that they will return hither, or to the place where this prediction was made, but thither, or to a distant place. He understood that Joseph was to be given a new land in the ‘utmost bound of the everlasting hills.’ (See Genesis 49:22–26; Deuteronomy 33:13–17.)” (Israel! Do You Know? pp. 177–78.)
Verse 9 refers to Israel returning with weeping. They will weep because they will realize that the sufferings they have endured throughout the centuries came about because they rejected the Lord Jesus Christ, who shall lead them in the last days (see Jeremiah 50:4; Zechariah 12:10).
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The Lord Himself will gather Israel. |
These verses picture the great joy and happiness that will accompany the return of Israel. The promises of great abundance (see v. 12) and rejoicing (see v. 13) and the end of sorrow (see vv. 15–16) are exactly opposite to the promises given in other chapters of tragedy, desolation, and lamentation for Judah. Though Judah did not heed Jeremiah’s warning and his dire predictions came to pass, the hope of a brighter day was clearly given here.
While the ultimate fulfillment of these verses is yet in the future, Elder LeGrand Richards saw a parallel between verses 7–14 and the early history of The Church of Jesus Christ of Latter-day Saints. The Saints left Nauvoo with weeping and with supplications. They did not leave their beautiful homes because they wanted to. He saw the rivers of waters they walked by in a straight way as being the North Platte River, by which they traveled about six hundred miles. Singing in the height of Zion refers to the Tabernacle Choir, according to Elder Richards. Their mourning being turned into joy (see v. 13) refers to the Saints finding joy with one another in dancing and other activities as well as in testimony meetings.
“While the members of the Priesthood in The Church of Jesus Christ of Latter-day Saints are not paid for their services, and thousands of them have left their families for years at a time to do missionary work in the nations of the earth, paying their own expenses and without remuneration from the Church, yet, in their hearts, they feel they are better paid than any other religious leaders in the world, because of the joy and satisfaction the Lord plants in their hearts, which could not possibly be purchased with money. Thus He has satiated ‘the soul of the priests with fatness,’ and His people are satisfied with His goodness.” (Richards, Israel! Do You Know? pp. 179–80; see also pp. 177–79.)
Rachel, the beloved spouse of Jacob, earnestly desired children. She is here depicted as bitterly weeping for her children and refusing to be comforted because she had none, for they had been taken captive.
“The lamentation of Rachel is heard at Ramah, as the most loftily situated border-town of the two kingdoms, whence the wailing that had arisen sounded far and near, and could be heard in Judah. . . . The destruction of the people of Israel by the Assyrians and Chaldeans is a type of the massacre of the infants at Bethlehem [as cited by Matthew in his gospel (Matthew 2:18)], in so far as the sin which brought the children of Israel into exile laid a foundation for the fact that Herod the Idumean became king over the Jews, and wished to destroy the true King and Saviour of Israel that he might strengthen his own dominion.” (C. F. Keil and F. Delitzsch, Commentary on the Old Testament, 8:2:25–26.)
Many times in Hebrew writing Israel is described as a woman and sometimes as a bride. The marriage relationship between the woman (Israel) and her husband (the Lord Jesus Christ) is used to depict a very tender, intimate association. The Lord used this relationship numerous times in the scriptures as an example of His commitment to care for, protect, and bless His covenant people.
“In the verse now before us, [the Hebrew word translated as ‘compass’] signifies to encompass with love and care, to surround lovingly and carefully,— the natural and fitting dealing on the part of the stronger to the weak and those who need assistance. And the new thing that God creates consists in this, that the woman, the weaker nature that needs help, will lovingly and solicitously surround the man, the stronger. Herein is expressed a new relation of Israel to the Lord, a reference to a new covenant which the Lord, ver. 31ff., will conclude with His people, and in which He deals so condescendingly towards them that they can lovingly embrace Him. This is the substance of the Messianic meaning in the words.” (Keil and Delitzsch, Commentary, 8:2:30.)
This proverb conveyed the idea that children are affected by what their parents are and do. Apparently the Jews had erroneously set a stigma on the children of known sinners, overlooking the qualifying statement in Exodus 20:5–6. In this chapter, Jeremiah set the Jews straight (see also Ezekiel 18:1–4). Nothing in Exodus 20:5–6 justifies saying that, in a final sense, children are punished for their parents’ sins. Nevertheless, as the following statement shows, children may suffer the consequences of parental sins:
“There is the man who resisted release from positions in the Church. He knew positions were temporary trusts, but he criticized the presiding leader who had released him, complaining that proper recognition had not be given; the time had not been propitious; it had been a reflection upon his effectiveness. He bitterly built up a case for himself, absented himself from his meetings, and justified himself in his resultant estrangement. His children partook of his frustrations, and his children’s children. In later life he ‘came to himself,’ and on the brink of the grave made an about-face. His family would not effect the transformation which now he would give his life to have them make. How selfish! Haughty pride induces eating sour grapes, and innocent ones have their teeth set on edge. ‘It is hard for thee to kick against the pricks.’
“When I was a child, we used the expression, ‘He cut off his nose to spite his face.’ To us, that meant that one was fighting against fate, rebelling against the inevitable, damaging himself to spite others, breaking his toe to give vent to his senseless anger.
“Eight lovely children had blessed the temple marriage of a man and woman who in later years were denied a temple recommend. They would not be so dealt with by this young bishop. Why should they be deprived and humiliated? Were they less worthy than others? They argued that this boy-bishop was too strict, too orthodox. Never would they be active, nor enter the door of that Church as long as that bishop presided. They would show him. The history of this family is tragic. The four younger ones were never baptized; the four older ones never were ordained, endowed, nor sealed. No missions were filled by this family. Today the parents are ill at ease, still defiant. They had covered themselves with a cloud, and righteous prayers could not pass through. (See Lam. 3:44.)
“Sour grapes! Such unhappy food!” (Spencer W. Kimball, in Conference Report, Apr. 1955, p. 95.)
Verses 31–34 deal with the restoration of the gospel through the Prophet Joseph Smith and the day when God’s covenant will truly be established with His people. Joseph Smith said of that day: “The time has at last arrived when the God of Abraham, of Isaac, and of Jacob, has set His hand again the second time to recover the remnants of his people, . . . and establish that covenant with them, which was promised when their sins should be taken away. [See Isaiah 11; Romans 11:25–27; Jeremiah 31:31–33.] This covenant has never been established with the house of Israel, nor with the house of Judah, for it requires two parties to make a covenant, and those two parties must be agreed, or no covenant can be made.
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The Prophet Joseph Smith |
“Christ, in the days of His flesh, proposed to make a covenant with them, but they rejected Him and His proposals, and in consequence thereof, they were broken off, and no covenant was made with them at that time. But their unbelief has not rendered the promise of God of none effect: no, for there was another day limited in David, which was the day of His power; and then His people, Israel, should be a willing people;—and He would write His law in their hearts, and print it in their thoughts; their sins and their iniquities He would remember no more.
“Thus after this chosen family had rejected Christ and His proposals, the heralds of salvation said to them, ‘Lo, we turn unto the Gentiles;’ and the Gentiles received the covenant, and were grafted in from whence the chosen family were broken off; but the Gentiles have not continued in the goodness of God, but have departed from the faith that was once delivered to the Saints, and have broken the covenant in which their fathers were established [see Isaiah 24:5]. . . .
“And now what remains to be done, under circumstances like these? I will proceed to tell you what the Lord requires of all people, high and low, rich and poor, male and female, ministers and people, professors of religion and non-professors, in order that they may enjoy the Holy Spirit of God to a fulness and escape the judgments of God, which are almost ready to burst upon the nations of the earth. Repent of all your sins, and be baptized in water for the remission of them, in the name of the Father, and of the Son, and of the Holy Ghost, and receive the ordinance of the laying on of the hands of him who is ordained and sealed unto this power, that ye may receive the Holy Spirit of God; and this is according to the Holy Scriptures, and the Book of Mormon; and the only way that man can enter into the celestial kingdom. These are the requirements of the new covenant.” (History of the Church, 1:313–14.)
President Joseph Fielding Smith, speaking of this prophetic promise, said: “The Lord has promised that the time shall come when every man shall be his own teacher, that is, he will know because of righteous living what to do. He will be so filled with the Spirit of the Lord that he will be guided and directed in doing right without the necessity of someone coming into his home to set it in order. Now is a good time for us to begin.” (Doctrines of Salvation, 1:319.)
The Lord, who has worked so long and hard to establish His righteous people, said that if those saving and exalting priesthood ordinances cease to exist, then Israel also will cease to exist—forever. This statement surely indicates the importance of ordinances in the Lord’s plan.
The Lord knows all things, including the future. Prophecy is future history, that is, history in reverse. In Jeremiah 33:3–14 the Lord again spoke of the restoration of Israel and Judah in the latter days. Notice the language He used to describe the process:
“I will cure them . . . I will cleanse them . . . I will pardon all their iniquities” (vv. 6, 8).
In the latter days even the desolate land will be restored to its former condition (see v. 12). The cities that were once desolate will again be full of people and their bounteous flocks (“to tell” means “to count”) (see v. 13). In the latter days the Lord will perform all that He has promised to the house of Israel and the house of Judah (see v. 14).
“The Branch of righteousness” that will “grow up unto David” and “execute judgment and righteousness in the land” (v. 15) is Jesus Christ (see Isaiah 11:1; Jeremiah 23:5–6). When this millennial event occurs, the Jews will dwell safely in Jerusalem.
The last part of verse 16 is not a particularly good translation since it implies that Jerusalem herself will be called “the Lord our righteousness.” According to Adam Clarke it should read: “And this one who shall call to her is the Lord our Justification,” that is, Jesus Christ Himself, the Branch of David (The Holy Bible . . . with a Commentary and Critical Notes, 4:344).
The seed of David are those who repent of their sins, accept the ordinances of the gospel, receive the gift of the Holy Ghost, and follow the new David, Jesus Christ. King Benjamin explained this concept to his people, after they had signified their willingness to covenant with God to do His will and be obedient to His commandments (see Mosiah 5:7).
Abinadi also explained what it meant to see the seed of Christ (see Mosiah 15:11–13).
The “brigandines” in verse 4 were a coat of mail or armor, usually made of overlapping metal scales like the scales of a fish. The “day of the Lord” (v. 10) refers to the Second Coming (see Joel 1:15; Amos 5:18). It will be a “day of vengeance, that he may avenge him of his adversaries” (v. 10). Verses 14 and 25 mention Egyptian cities. No is a name for Jupiter’s city, or Thebes. Egypt is described as a fair heifer, but destruction would come to her from the north (Babylon) (see v. 20). Amidst all this turmoil, however, Israel was promised that the Lord would save her and her seed and that she would return, for the Lord Himself would be with her. The last two verses are the only ones in chapter 46 that were not fulfilled in Jeremiah’s time or shortly thereafter.
The “waters” that “rise up out of the north” (v. 2) refers to a multitude of people coming from Chaldea. The stamping of hoofs, the rushing of chariots, and the rumbling of wheels describe a war. The destruction is attributed to the Lord, who allows wicked nations to do such things against those who have become ripe in iniquity.
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Jeremiah predicted the destruction of the Philistines. |
Moab was doomed to destruction, and the Lord pronounced a curse upon her enemies if they did not proceed to destroy her. God is the author of life and has the right to give and take it. These people had forfeited their lives by their idolatry and other crimes. The wrath of God is seen in verse 35 where He pronounces doom on those who deceive the people in attempting to practice their idolatry in the holy places. Verse 42 predicts that Moab will be destroyed as a people. The implication is not that all the Moabites would be destroyed, but that their identity as a people would cease. This prophecy was fulfilled literally, even though people continued to live in the land of Moab. They were taken captive by the Chaldeans and never afterward resumed their status as a nation. Verse 47 promises that the Lord will “bring again the captivity of Moab in the latter days.” This passage could mean the conversion of the remnants of these people to the gospel in the last days.
It is believed that this prophecy was given after the capture of Jerusalem. The Ammonites had taken advantage of the depressed condition of Israel and invaded their territories, hoping to make them their own. Jeremiah intimated that God would preserve the descendants of Israel and bring them home again one day to their inheritances (see v. 2). The promise to the Ammonites (v. 6) was fulfilled when they returned with the Moabites and Israelites with permission given by the edict of Cyrus.
The Lord said He had made Edom bare (see vv. 7–22), meaning He had uncovered all her hiding places and made them known to her enemies. The widows and orphans of Esau would be cared for by the Lord, who is the best of husbands to the one and the most loving father to the other.
Verse 39 speaks of the Lord’s bringing again the captivity of Elam in the latter days. Again, it is supposed that this passage means their conversion, as with the Moabites.
Scattered Israel will be brought again into the lands of their inheritance. They shall seek the Lord and join with Him in a perpetual covenant which cannot be broken. The “assembly of great nations from the north country” (v. 9) is discussed by Clarke: “The army of Cyrus was composed of Medes, Persians, Armenians, Caducians, Sacae, &c. Though all these did not come from the north; yet they were arranged under the Medes, who did come from the north, in reference to Babylon.” (Commentary, 4:383.)
By these captors Israel would be “scattered as sheep” (v. 17), and the king of Babylon, Nebuchadnezzar, would be punished. In the future, however, Israel will be brought again to their lands of inheritance (see v. 19) and will be forgiven (see v. 20). They will be led by the Lord Jesus Christ (see v. 34). He is the advocate with the Father (see D&C 29:5) and pleads our cause before Him.
Verses 41–46 describe the destruction of Babylon, which was a wonder to all the surrounding nations, because they thought Babylon was impregnable. Here Babylon is seen not only as a national power but as the symbol of worldliness and spiritual wickedness. (Compare D&C 133:14.)
This chapter is a continuation of the prophecy in chapter 50. “A destroying wind” (v. 1) is the east wind because it is hot and dry from the desert and carries with it particles of sand that do much damage. The metaphor here is used to mean the power of the Lord in destroying Babylon. With reference to the fanners (see v. 2), Clarke said: “When the corn is trodden out with the feet of cattle, or crushed out with a heavy wheel armed with iron, with a shovel they throw it up against the wind, that the chaff and broken straw may be separated from it. This is the image used by the prophet; these people shall be trodden, crushed, and fanned by their enemies.” (Commentary, 4:387.)
In all this, Israel was promised that she had not been forgotten (see v. 5) and that she would be redeemed. Because Babylon is also a symbol of the world, a charge was given Israel to flee from her wickedness and to be responsible for saving their own souls (see v. 6). God would have healed them, as He would all His children, before their destruction, but sometimes, like Babylon, they resist turning to the Lord and therefore are not healed (see v. 9).
Jeremiah 50–51 was written and sent to Babylon in the days of Zedekiah (see Jeremiah 51:59–64). They are difficult to interpret unless two principles of Hebrew prophecy are accepted: the dual nature of many prophecies, and the recurring use of archetypes and metaphors.
The dualism of these chapters is evident, for some verses refer specifically to the destruction of the Babylon of that day by nations from the north, and yet, the destruction of Babylon is associated again and again (see Jeremiah 50:4–5, 19, 20, 33–34) with events that will not occur until the time of the gathering and restoration of Israel and Judah. For example, Israel did not participate in the return from Babylon, but Israel and Judah will be restored together in the last days.
Jeremiah predicted the downfall not only of Nebuchadnezzar’s Babylon but of spiritual Babylon as well. His vision swept across the centuries from 600 B.C. to beyond A.D. 2000. And the downfall anciently of Nebuchadnezzar’s Babylon was a prototype of the future downfall of “Babylon the Great” (see Revelation 18–19).
Obadiah was a seer who was privileged to see in vision the salvation of Israel and other important events of the latter days. His book is the shortest of those of the prophets and, indeed, of all the books of the Old Testament. Nothing more is known about him than what is in the book. A man named Obadiah protected the Lord’s prophets during Ahab’s reign (see 1 Kings 18), but it is not likely he was the author of this book. The book of Obadiah is included with Jeremiah’s writings because he prophesied of the destruction of Edom in ways similar to Jeremiah.
Edom is another name for Esau, Jacob’s brother. The Greek form of the word Edom is Idumea. Those who settled in Edom were close kin to the residents of Judah. Sidney B. Sperry said: “The history of the relations between Israel and Edom is from the beginning fraught with envy and hate. In Gen. 36:1 we have the following statement: ‘Now these are the generations of Esau—the same is Edom.’ This recalls to us the struggle for supremacy from birth, or even before, of Esau and his younger brother Jacob (Israel). . . . Esau sold his birthright to his brother for a mess of pottage and finally the holy patriarchal inheritance also. Esau, it will be recalled, married among the Canaanites, which fact was a great trial to his parents.” (The Voice of Israel’s Prophets, pp. 318–19.)
Because of their wickedness and lasting hatred for Israel, Edom, like Babylon, became a symbol of the world (see D&C 1:36).
The world famous ruins of Petra, in modern Jordan, are remarkable. A whole city was carved out of rock cliffs. It could be entered only through a narrow gorge. From the high cliffs, the Edomites could protect themselves from invading enemies with great success. Petra, or Mount Seir, was in the land of Edom, and many scholars think it was the capital of Idumea. Though many of the ruins now visible at Petra date from a later period, they still give dramatic impact to Obadiah’s words.
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Edom was the land of Esau. |
These verses summarize the reasons for Edom’s mighty fall: the violence shown against their brother Jacob, and their rejoicing at the destruction of the children of Judah in “the day of distress” (v. 12). J. R. Dummelow believed that Edom’s destruction was partly due to their assisting Nebuchadnezzar during his siege and capture of Jerusalem (see A Commentary on the Holy Bible, p. 574).
These verses have both a temporal and a spiritual meaning for Latter-day Saints. If Esau (Edom) represents the worldly wicked, these verses may be seen as referring to that day when Israel will be completely restored and evil eliminated. Mount Zion, a symbol for deliverance and holiness (see v. 17), will be the inheritance of the “house of Jacob,” whereas the “house of Esau” will be stubble, fit only to be burned. The “house of Jacob shall be a fire, and the house of Joseph a flame . . . and they shall kindle in them [Esau], and devour them; and there shall not be any remaining of the house of Esau” (v. 18). Eventually, “saviors shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the Lord’s” (v. 21).
Leviticus 26 and Deuteronomy 28 have been referred to on numerous occasions in this manual and in Old Testament Student Manual: Genesis–2 Samuel [religion 301, 2003]. They are two of the most important chapters in all scripture because the whole history of Israel is foreshadowed in them. Some of the major calamities of the human race are explained in the doctrine revealed in these two chapters. President Kimball referred to Leviticus 26 again and again as it pertains to our day (see Conference Report, Apr. 1977, pp. 5–6; Oct. 1977, p. 5). These two chapters give the conditions upon which Israel could remain in the promised land.
In yet another example of prophetic dualism, Obadiah’s prophecy of the destruction of Edom or Idumea and the restoration of Israel refers also to the last days. Elder Theodore M. Burton spoke of the role we ourselves play as “saviors on Mount Zion” (see Obadiah 1:21). You may wish to write in your journal the things that are of particular worth to you.
“As revealed by the scriptures, one of the characteristics of these last days is the appearance of saviors on the earth. This was prophesied in Old Testament times: [Obadiah 1:21].
“It was prophesied by Paul in New Testament times, referring to people who had lived on the earth in times of old: [Hebrews 11:39–40].
“It has also been prophesied of us who live today: [D&C 86:11].
“So the Lord himself has placed his seal of approval upon this work.
“A logical question then follows: For whom am I to be a savior? In section 127 of the Doctrine and Covenants, verse 6, the Prophet Joseph Smith used these words: ‘for your dead.’ . . .
“Our dead, then, are clearly our own progenitors or direct ancestors, as Joseph Smith explained:
“‘But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations, and sealing powers upon their heads, in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah.’ (Teachings of the Prophet Joseph Smith, [Deseret Book, 1968], p. 330.)” (In Conference Report, Oct. 1972, pp. 47–48.)
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The Torah |
The Northern Kingdom of Israel had ripened in iniquity, and the results were inevitable. The Assyrians took them captive in 721 B.C. Now Judah was facing the same fate.
Judah had a history of wars and treaties with neighboring countries and suffered constant internal turmoil. Twenty kings ruled Judah from the time of the separation into two kingdoms until Judah fell to the Babylonians, but only a few kings were righteous. These few righteous kings may have been the reason Judah lasted a hundred years longer than the Northern Kingdom of Israel.
After the people of Israel were taken north by the Assyrians, the people of the Southern Kingdom, Judah, were governed by King Hezekiah, who, as the scriptures state, “did that which was right in the sight of the Lord” (2 Kings 18:3). He removed the high places of idolatry and prostitution and the images of false gods from among the people. “He clave to the Lord, and departed not from following him, but kept his commandments, which the Lord commanded Moses. And the Lord was with him; and he prospered whithersoever he went forth.” (2 Kings 18:6–7.) With the miraculous aid of the Lord, Hezekiah and his people were spared from the powerful Assyrian army.
At the death of this good and righteous king, Judah forgot their miraculous deliverance, and the nation began to move inevitably toward a captivity of their own. Hezekiah’s twelve-year-old son, Manasseh, was placed on the throne. He built again the high places, made a grove, and set up a graven image in it. Later he made his son pass through the fire of the god Molech, used enchantments, and dealt with familiar spirits and wizards. The people followed him, and “they hearkened not: and Manasseh seduced them to do more evil than did the nations whom the Lord destroyed before the children of Israel” (2 Kings 21:9).
When Josiah, a righteous king, tried to restore righteousness among the people, the people would not respond. The Lord said, “I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there” (2 Kings 23:27). Just before the captivity, Ezekiel compared Judah to her “elder sister” Samaria (another name for the Northern Kingdom), and to her “younger sister” Sodom.
The people of Judah continued to follow the pagan and idolatrous practices of their heathen neighbors instead of the commandments Jehovah had given them through Moses and the prophets. Cunningham Geikie described this period of time:
“The strong Egyptian faction in Jerusalem . . . had introduced the animal worship of the Nile Valley, and had even turned a large room in the temple into a chapel for its services. . . .
“. . . The sun worship of the East had also found a footing in its court. . . . In the very holiest spot of the sanctuary, about twenty-five men, presumably representatives of the high priest . . . stood with their backs to the temple—the open sign of apostasy—and worshipped the rising sun, their faces turned to the east.” (Hours with the Bible: From Manasseh to Zedekiah, 5:235.) They even offered their children in sacrifice to the god Molech (see Jeremiah 32:35).
Jeremiah and other prophets told them that alliance with a decadent Egypt was a vain hope, for Egypt could not save them from a strong and ambitious Babylon, which had conquered Assyria and was now flexing its muscles in the east. But the leaders of Judah would not listen to the prophets. They threw Jeremiah into a pit (see Jeremiah 38:1–11) and tried to kill Lehi (see 1 Nephi 1:20). The Lord withdrew His Spirit, and the stage was set for another national tragedy. Twice Nebuchadnezzar, king of Babylon, came against Judah; twice he took captives; and twice he left Judah intact, thinking they had learned a lesson. But they had not, and when Nebuchadnezzar finished his third assault, Jerusalem lay in ruins, hundreds of thousands were dead, and all but a handful of the survivors were taken to Babylon. Like their northern sister, Judah now reaped the whirlwind they had sown with their own wickedness.
It would not, however, be quite the same. Judah would not be lost to history. Eventually, after the time of Christ, they would endure another exile that would last for centuries. Even in their best years, they would be a captive nation subject to foreigners. In the eyes of their persecutors they would become a hiss and a byword. Yet every effort to stamp them out would fail. Throughout the centuries of dispersion they would make many important contributions in art, literature, music, politics, philosophy, and history. But such gifts came out of their sorrow and persecution.
Nebuchadnezzar came against Judea and her neighbors with two armies. One was sent against Tyre and Sidon, cities of Phoenicia, for their rebellion; the other besieged Jerusalem. The siege lasted for eighteen months, during which time the people of Jerusalem were starved to the point of cannibalism (see Lamentations 4:8–10). As the final defenses broke down and the Babylonians became victorious, King Zedekiah and his army fled toward the Jordan River but were captured. He was forced to watch as his family was murdered, and then the Babylonians put out his eyes and took him captive to Babylon.
The city was burned, Solomon’s temple was destroyed, and the kingdom of Judah came to an end. According to Jeremiah, the Babylonians took the remnant of the people captive to Babylon except for some who were left behind under Babylonian rule (see Jeremiah 39:8–10). Thus Nebuchadnezzar was able to control Judah by keeping the leaders in captivity, and some few of the people were allowed to remain behind to harvest the crops. The breakup and displacement of the Jews removed the threat of national revival.
Life in captivity was not necessarily one of horror or slavery. The Jews were given a good deal of social freedom and economic opportunity. They proved to be enterprising in business and economic affairs, a gift valued by the Babylonians. The Babylonian Jews were allowed to move about freely, to live in their communities within or near the great cities, and to carry on their way of life. (See Bernhard W. Anderson, Understanding the Old Testament, p. 376.) In fact, so secure was their life in Babylon that when Cyrus allowed the captive people to return to Judah to rebuild the temple seventy years later, many of them refused to leave Babylon.
Nevertheless, the captivity had a profound effect on Judaism. Scholars almost universally agree that the Jews never returned to image worship after the captivity. The fall of Jerusalem was a great turning point in Israel’s religious life. From earliest times the sin of idolatry had existed in Israel, and the prophets of every age had combated it. After the fall, idolatry ceased to be a problem for the Jews.
The captivity seemed to impress upon the minds of the Jewish people that the God of Israel was, indeed, a jealous God. The prophets had been right in their warnings of the doom and destruction that would follow if the people did not repent and follow their God and Him only. The nation as a whole accepted the verdict that God’s wrath had been poured down upon them for the sin of image worship. They reached the conclusion that only the God of Israel should be worshiped.
Henceforth, Israel became a very zealous nation for its God. This zeal took the form of devotion to Jehovah’s law, which led over the years to the creation of numerous rules of conduct that went beyond the law itself. This has been described as building “a hedge around the Law to render its infringement or modification impossible” (Alfred Edersheim, The Life and Times of Jesus the Messiah, 2 vols. [Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1967], 1:3). Christ chastized the Pharisees, Sadducees, and others for putting so much emphasis on these rules that they overlooked “the weightier matters of the law” (Matthew 23:23), which after all was given to prepare the hearts of the people to accept the Messiah. The Book of Mormon prophet Jacob refers to this spiritual blindness as “looking beyond the mark” (Jacob 4:14).
For over eight hundred years, the scriptures that came from Moses were used more for special occasions such as the Sabbath than for reading daily. At times they were even lost to public knowledge (see 2 Kings 22:8–13). While it is true that knowledge alone will not keep a people on the straight and narrow path, it is just as true that without the word of God (the iron rod) they have no hope of staying on the path. This lesson was impressed on the Jews during the captivity. Their leaders resolved to see to it that never again would the Jews be ignorant of the covenants and laws of the Lord. The great prophet and scribe Ezra did much to establish the tradition and practice of studying the law. (See Nehemiah 8:1–12.)
“The great work of Ezra was, his collecting together and setting forth a correct edition of the Holy Scriptures, which he laboured much in, and went a great way in the perfecting of it. Of this both Christians and Jews gave him the honour; and many of the ancient fathers attribute more to him in this particular than the Jews themselves; for they hold that all the Scriptures were lost and destroyed in the Babylonish captivity, and that Ezra restored them all again by Divine revelation. . . .
“. . . All that Ezra did in this manner was to get together as many copies of the sacred writings as he could, and out of them all to set forth a correct edition. . . . He collected together all the books of which the Holy Scriptures did then consist, and disposed them in their proper order; and settled the canon of Scripture for his time. These books he divided into three parts: 1. The Law. 2. The Prophets. 3. The Cethubim, or Hagiographa; i. e., the Holy Writings: which division our Saviour himself takes notice of, Luke xxiv. 44, where he says: ‘These are the words which I spake unto you, while I was yet with you, that all things might be fulfilled which are written in the law, and in the prophets, and in the Psalms, concerning me.’” (Prideaux, The Connected History of the Old and New Testaments, in Adam Clarke, The Holy Bible . . . with a Commentary and Critical Notes, 2:722–23.)
Having the scriptures was not enough. They needed to be read and heard by all. So Ezra and other scribes took steps to see that the scriptures were taught to everyone. There were special challenges, however, because the Jews in Babylon had begun to adopt some of the language and culture of the Chaldeans. That meant that the scriptures were read in Hebrew by the scribes, who then translated them and often explained them in the Chaldean or other local language. This practice was one of the reasons the scribes became a religious necessity and consequently gained social and religious prestige among the Jews. (See Enrichment J.)
Through the years, each religious group—scribes, Pharisees, Sadducees, and others—referred to the written word, quoted it, enlarged upon it, interpreted it, and in other ways continued to add to what their fathers had established. The commentaries, explanations, interpretations, and inferences became known as oral tradition. In time, these traditions, written and oral, took on so much importance that they often overshadowed the law and became a stumbling block for the Jews. The Savior referred to such traditions, both in ancient times and in our day, when He said: “And that wicked one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers” (D&C 93:39; emphasis added). Such traditions blinded many to the Messiah when He came.
From the time of the captivity, the Jews have been scattered to different locations. Nearly always some Jews have remained in the homeland, called Eretz Israel. (Eretz means “earth” or “land,” and therefore is used to mean that portion of Israel who live in the homeland.) Dispersed or scattered Israel is often called the Diaspora (meaning “the dispersion”).
Although the Jews have been scattered geographically since the exile in Babylonia, they have been kept united religiously through the institutions that developed out of the exile. One of these institutions is the synagogue. The fact that the Nephites had synagogues suggests that they were important in worship in Judah before the exile (see for example 2 Nephi 26:26). Some Jewish scholars claim the synagogue goes back to Moses, but most place its emergence in Babylon, and it seems likely that it at least grew in importance at that time. According to the Encyclopaedia Judaica, “the Exiles, deprived of the Temple, in a strange land, feeling the need for consolation in their distress, would meet from time to time, probably on Sabbaths, and read the Scriptures” (s.v. “synagogue,” 15:579–80.) The word synagogue means “assembly,” though often it is used to mean the building. In fact, there is reason to believe that for many years before buildings were erected, the Jews assembled in the streets to hear the scriptures read and translated. Thus it is the people, or the assembly, that is the real synagogue.
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A synagogue at Safed |
Though some of the Jews returned to their homeland and rebuilt the temple, the Jewish community in Babylon remained a focal point of rival importance. Later Alexandria, Athens, Rome, and even such farflung outposts of the Roman Empire as Barcelona, London, and the Germanic frontier had Jewish colonies with their assemblies and rabbis. Wherever they went, they were a separate people, usually by their own choice and request. As the centuries rolled on and Europe became heavily settled, there grew up in the larger cities Jewish quarters called ghettos. In the ghettos the Jews continued their worship and their institutions, the practices that kept them from being absorbed into the community and losing their identity. They remained a nation in exile, sometimes persecuted, sometimes admired as producing some of the most successful merchants, philosophers, scholars, musicians, and tradesmen of their times. The ghettos were not centers of poverty and degradation except in times of acute persecution. They were, rather, the center of family and religious life, the place where education was most prized and most available.
Many are familiar today with Jewish people, customs, and the struggles in the Holy Land. Much of modern Judaism had its origins in the first major captivity, the Babylonian captivity, and the period after the return. The following is a list of some of the lasting effects of the Babylonian captivity:
1. The Jews abandoned the worship of graven images and began to lay great emphasis on tradition and the law.
2. Through the efforts of Ezra the scribe and others, much of the Old Testament was preserved.
3. Volumes of commentary were compiled during this period and later.
4. The principal religious groups in Israel—the scribes, Pharisees, Sadducees, and others—originated during this time.
5. The Hebrew writing was preserved, even though the language of the people changed. This change created the need for experts in the law.
6. The Jewish synagogue took on new importance.
7. The refusal to integrate is evidenced by the Jewish quarter, or the ghetto, and other efforts of the people to band together for mutual support.
Knowing and understanding these effects not only aids one in a study of the Bible but also gives one insight into events now taking place in the Holy Land.
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A watchtower in Samaria |
Through Ezekiel, the Lord gave wayward and backsliding Israel a message of warning and reproof, of justice and judgment, of mercy and love that left no doubt of His indignation at their unrighteousness nor of His desire for their repentance. Ezekiel taught that all are responsible for their own actions and will be rewarded or punished according to the way they use the agency given them. He taught that no one can reject the Lord’s counsel and escape the judgments that invariably follow justice and that are intended to purge the soul of iniquity. He taught also that no one who repents and turns from his iniquities will lose the blessings of God’s mercy, love, and forgiveness.
These principles apply to individuals and to nations. They applied to the individual Israelite and the whole nation of Judah (Israel) to whom Ezekiel prophesied. God will not justify the sinner nor forsake those with whom He has made covenants if they will but fulfill their part of the agreement. In Ezekiel’s time the Lord’s covenant people had rejected Him and needed to be refined in the fires of tribulation and sorrow in order to be turned from their iniquitous way of life. Although, because of His justice, God allowed those tribulations, because of His infinite love and mercy, He continued to extend the promise of forgiveness and life to the repentant soul and of the restoration of all former blessings to Israel if they would return to Him.
1. Use Notes and Commentary below to help you as you read and study Ezekiel 1–24.
2. Complete Points to Ponder as directed by your teacher. (Individual-study students should complete all of this section.)
The Lord had one great prophet, Jeremiah, in the court at Jerusalem; another, Daniel, in the court at Babylon; and a third, Ezekiel, among the exiles in Babylonia. Jeremiah and Ezekiel were of priestly lineage; Daniel may have been of royal lineage (see Daniel 1:3). Jeremiah served the Lord by delivering His warnings and instructions to the kings and leaders of the soon-to-be conquered; Daniel, to the conquerors; and Ezekiel, to the exiles.
Ezekiel, whose name means “God is strong,” or “God will strengthen,” was the son of Buzi and a priest of the family of Zadok. He was carried captive to Babylon by Nebuchadnezzar in the captivity of Jehoiachin. (See Sidney B. Sperry, The Voice of Israel’s Prophets, pp. 189–90.)
“[Ezekiel’s] family must have been considered prominent and influential, for, according to the account in 2 Kings 24:14–16, mostly the ‘chief men of the land’ were taken captive to Babylon by Nebuchadrezzar [an alternate spelling of Nebuchadnezzar] when Jehoiachin was deposed as king of Judah. Most scholars assume that this event took place in 597 B.C., but the fact that Zedekiah succeeded Jehoiachin leads us to assign it a little earlier, to 601 B.C., following the lead of certain chronological data in the Book of Mormon.” (Sperry, Voice of Israel’s Prophets, pp. 190–91; see also Josephus, Antiquities of the Jews, bk. 10, chap. 6, par. 3; Ezekiel 4:14.)
It is very difficult, if not impossible, for a mortal to convey in writing the message and spirit of a vision or other revelation from God so that the reader will have a complete understanding of what took place and what was communicated. Such was the challenge of Ezekiel in describing his transcendent visions of heaven. Others, too, have faced the same challenge (see 2 Corinthians 12:4; 3 Nephi 28:12–14; D&C 76:114–17). Joseph Smith said that “could you gaze into heaven five minutes, you would know more than you would by reading all that ever was written on the subject” (History of the Church, 6:50). One must experience revelation to understand it fully.
Those, including Ezekiel, who have had visitations or visions from the eternal worlds have often used symbolism, metaphor, simile, comparisons, and other kinds of figurative language to try to convey the experience they had and the message they received (see D&C 110:2–3; JS—H 1:32; Daniel 10:5–9; Revelation 1:12–18; 12:1–6). Therefore, everything Ezekiel said need not be taken literally, for he used many figurative expressions to try to tell that which was far beyond mortal experience. Many times, for example, he used words like as, likeness, and appearance (see Ezekiel 1:4–5, 7, 10, 13–14, 16, 24, 26–28).
Another difficulty in understanding Ezekiel and other Old Testament writers is the cultural differences between the Jews of Ezekiel’s day and the modern reader. Where it is important, Notes and Commentary on the book of Ezekiel explain the cultural aspects of Ezekiel’s writing.
The words wind, tempest, or storm would better fit the meaning intended in Ezekiel 1:4. A wind that revolves on its own axis with great rapidity is not what is meant by the Hebrew word translated “whirlwind”; rather, the idea of a furious or powerful wind is what was intended (see Merrill F. Unger, Unger’s Bible Dictionary, s.v. “whirlwind”). The metaphor signifies the power of God. For instance, the power of God’s presence was indicated to Job through allusion to a whirlwind (see Job 38:1). When the Lord poured out His Spirit with great power at the dedication of the Kirtland Temple in this dispensation, “a noise was heard like the sound of a rushing mighty wind, which filled the Temple” (History of the Church, 2:428).
These figures are used throughout the scriptures in association with the glory, power, and majesty of God’s presence or that of His messengers. (See “cloud” and “fire” in Exodus 13:21–22; 16:10; 19:9–16; 24:16; Leviticus 16:2; Matthew 17:5; D&C 34:7. See “fire,” “brightness,” “colour of amber,” “lamps,” and “lightning” in Exodus 3:2; Hebrews 12:29; 1 Nephi 1:6; D&C 29:12; 110:2–3; 133:41; Habakkuk 3:3–4; Acts 26:13; 2 Thessalonians 2:8; JS—H 1:16–17, 30–32; Daniel 10:6.)
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Light and clouds of fire symbolize the presence of God. |
In his vision, Ezekiel saw four creatures, each of which had four faces. “They four had the face of a man, . . . a lion, . . . an ox . . . [and] the face of an eagle” (Ezekiel 1:10). The Apostle John had a similar vision. In his vision, the creatures were described as being “like a lion, . . . like a calf, . . . [having] a face as a man, and . . . like a flying eagle” (Revelation 4:7). The Prophet Joseph explained that the four beasts in John’s vision were representative of classes of beings (see D&C 77:3). The faces of the creatures in Ezekiel’s vision seem to represent the same thing. The following interpretation, from an ancient Jewish commentary, is in harmony with that view: “Man is exalted among creatures; the eagle is exalted among birds; the ox is exalted among domestic animals; the lion is exalted among wild beasts; and all of them have received dominion, and greatness has been given them, yet they are stationed below the chariot of the Holy One” (Midrash Shemoth Rabbah 23; in D. Guthrie and J. A. Motyer, eds., The New Bible Commentary: Revised, p. 667).
Ezekiel saw that the throne of God was above the creatures (Ezekiel 1:26–28). That placement represents His having dominion over all living things, though He provides the means for all His creations, both human and animal, to enter into eternal glory, each in their appropriate order (see D&C 77:2–3).
The Lord taught Joseph Smith that the wings of the beasts John saw in his revelation (see Revelation 4:8) “are a representation of power, to move, to act, etc.” (D&C 77:4). That interpretation also seems to apply to the creatures in Ezekiel’s vision.
The word straight in Ezekiel 1:7 means “standing upright, not bent, as when sitting or kneeling” (C. F. Keil and F. Delitzsch, Commentary on the Old Testament, 9:1:23). That is, the creatures did not travel as a person travels when walking.
The comparison of the sole of their feet to that of a calf seems to refer to the smoothness of a cow’s hoof to indicate the shininess of the feet of the beasts. “There is scarcely any thing that gives a higher lustre than highly polished or burnished brass.” (Adam Clarke, The Holy Bible . . . with a Commentary and Critical Notes, 4:425). In the King James Version of the Bible, polished brass is translated “amber.” It signifies beauty and glory (see D&C 110:3–4; Daniel 10:6; Revelation 1:15; 2:18).
The creatures of Ezekiel’s vision were in complete harmony and unity. They moved as one, symbolizing the total unity that exists among all living things who submit to God’s will.
Because Joseph Smith received from the Lord some keys for interpreting the meaning of the beasts in John’s vision (see D&C 77:2–4), the parallels between John’s vision and Ezekiel’s give some clues to the meaning of the beasts Ezekiel saw. There is, however, no parallel in John’s vision to the wheels seen by Ezekiel.
The Prophet Joseph Smith said: “I make this broad declaration, that whenever God gives a vision of an image, or beast, or figure of any kind, He always holds Himself responsible to give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in it. Don’t be afraid of being damned for not knowing the meaning of a vision or figure, if God has not given a revelation or interpretation of the subject.” (Teachings of the Prophet Joseph Smith, p. 291.)
At present the interpretation of Ezekiel’s vision has not been given to the Church, so the Lord does not hold His Saints accountable for understanding what is represented by the wheels.
Ezekiel saw a firmament, or expanse, above or over the creatures. Above the firmament Ezekiel saw God sitting on His throne in His glory. Ezekiel used several terms to describe the brilliance, beauty, and glory of God. Then, as a humble witness to such glory, beauty, and majesty, he fell upon his face in awe and reverent submission. (Compare Isaiah 6:1–5; Revelation 1:10–18; D&C 76:19–23; 110:1–4. Note especially the parallels between Ezekiel’s language and John’s in Revelation 4:2–11.)
In a similar experience, the Apostle John, too, was commanded to eat a book. The Lord, through the Prophet Joseph Smith, explained that this action represented a mission given to John among the tribes of Israel (see D&C 77:14).
Elder Bruce R. McConkie wrote that “John’s act of eating a book containing the word of God to him was in keeping with the custom and tradition of ancient Israel. The act signified that he was eating the bread of life, that he was partaking of the good word of God, that he was feasting upon the word of Christ—which was in his ‘mouth sweet as honey.’ But it made his ‘belly bitter’; that is, the judgments and plagues promised those to whom the Lord’s word was sent caused him to despair and have sorrow of soul. ‘How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!’ (Psalm 119:103.) Such is the exulting cry of the Psalmist. And, conversely, how bitter is the penalty for rebellion and disobedience. Ezekiel had a similar experience. He was commanded to eat a roll (a book), which was in his mouth ‘as honey for sweetness,’ but in the writing itself there was ‘lamentations, and mourning, and woe.’ (Ezek. 2:6–10; 3:1–3.)” (Doctrinal New Testament Commentary, 3:507.)
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Anciently, books were written on scrolls. |
The words of Ezekiel 3:8 are a Hebrew idiom suggesting essentially the English idiom “face up to it.” The Lord promised Ezekiel power, courage, and firmness, since his mission was to a very rebellious and stubborn people (see Jeremiah 1:17–19). The Lord gives His humble servants sufficient strength to withstand the world’s opposition as they seek to do His will.
Ezekiel’s prophecies did not fall on friendly ears. But, as a watchman, he had to raise the warning voice. The analogy of the watchman referred to the military watchman who had to stay awake and who faced execution if he failed to warn the city when the enemy appeared. Such a watchman was in jeopardy always: the enemy sought to destroy him to keep him from raising the warning and, if he did not raise the warning when it was needed, his life was in jeopardy at the hands of those he was responsible to warn. Likewise, watchmen in the Lord’s kingdom have a serious responsibility with far-reaching consequences, as Elder Ezra Taft Benson taught:
“As watchmen on the tower of Zion, it is our obligation and right as leaders to speak out against current evils—evils that strike at the very foundation of all we hold dear as the true church of Christ. . . .
“As one of these watchmen, with a love for humanity, I accept humbly this obligation and challenge and gratefully strive to do my duty without fear. In times as serious as these, we must not permit fear of criticism to keep us from doing our duty, even at the risk of our counsel being tabbed as political, as government becomes more and more entwined in our daily lives.
“In the crisis through which we are now passing, we have been fully warned. This has brought forth some criticism. There are some of us who do not want to hear the message. It embarrasses us. The things which are threatening our lives, our welfare, our freedoms are the very things some of us have been condoning. Many do not want to be disturbed as they continue to enjoy their comfortable complacency.
“The Church is founded on eternal truth. We do not compromise principle. We do not surrender our standards regardless of current trends or pressures. Our allegiance to truth as a church is unwavering. Speaking out against immoral or unjust actions has been the burden of prophets and disciples of God from time immemorial. It was for this very reason that many of them were persecuted. Nevertheless, it was their God-given task, as watchmen on the tower, to warn the people.” (In Conference Report, Apr. 1973, pp. 49–50; or Ensign, July 1973, p. 38.)
Ezekiel was called to prophesy to a very obstinate people, and, as Nephi later said, “the guilty taketh the truth to be hard, for it cutteth them to the very center” (1 Nephi 16:2). Hearing messages of reproof and warning, the unrighteous rose up against Ezekiel. They sought to quiet his preaching and hinder his work, either by physical binding and confinement (though there is no scriptural record that this did actually happen), or by rejecting his message, refusing to listen, and seeking to get others to do the same, thus “binding” Ezekiel’s effectiveness.
Ezekiel was instructed to make a representation of the city of Jerusalem on a clay tablet and portray to the people the events that would befall the city. The Lord wanted to make very clear to the people through many means the message He had for them. Ezekiel was instructed to present other visual representations before the people to teach His messages more effectively (see Ezekiel 4:4–17; 5). Other prophets have been instructed to use similar teaching techniques (see Jeremiah 27:1–11; 1 Kings 11:29–39; 13:1–11; 19:1–18; Acts 21:11).
During the events described in Ezekiel 4, Ezekiel himself was in captivity with other Jews in Babylon. Twice Nebuchadnezzar had gone to war against Judah and taken captives both times. Both times, however, he retreated, thinking he had taught Judah a lesson. So Jerusalem was still intact until the third siege, which brought the destruction of Judah. Ezekiel dramatized that destruction in verses 1–3.
The “iron pan” (v. 3) represented the wall that the Chaldeans erected around Jerusalem during their siege. It prevented escape and allowed no entry of supplies.
Ezekiel 4:4–8 contains another example of a figurative teaching device that has not been fully interpreted. After forming the image of Jerusalem under siege (vv. 1–3), Ezekiel was told to lie on his side for 390 days and to bear the iniquity of Israel (in this case it appears the Northern Kingdom is meant). Then he was to change sides and lie for another 40 days to bear the iniquity of Judah.
The symbolic meaning of the act seems clear enough. Ezekiel was to be fettered to the bed (v. 8) and bound down to show that the two kingdoms were bound down, or brought into bondage, because of their iniquity. But whether Ezekiel actually performed this act is not known. It seems strange that the Lord would ask a prophet to lie immobile for fifteen months. Perhaps Ezekiel performed the act in some kind of symbolic way.
Why the numbers 390 and 40 were used is not clear. Though Ezekiel was told that each day represented a year (v. 6), the years do not fit any known history.
Keil and Delitzsch, using the total of 430 days or years (390+40), suggested that this is the number of years Israel was in bondage in Egypt (see Exodus 12:40–41). They explain the split of 390 days and 40 days as referring to the forty years after Moses killed the Egyptian and fled into the wilderness of Midian (see Exodus 2:11–15; Acts 7:23, 30). This time, just before Moses returned to deliver them, was probably the most intense period of suffering for Israel. (See Commentary, 9:1:74–76.) Others, however, believe that the 430 years included the time from Abraham to the Exodus. (See Old Testament Student Manual: Genesis–2 Samuel, pp. 119–20.)
Without a revealed key for interpreting these numbers, one cannot definitely interpret this passage.
Another symbolic act Ezekiel was commanded to perform represented the conditions that would prevail during the Babylonian siege of Jerusalem.
“In times of scarcity, it is customary in all countries to mix several kinds of coarser grain with the finer, to make it last the longer. This mashlin, which the prophet is commanded to take, of wheat, barley, beans, lentiles, millet, and fitches, was intended to show how scarce the necessaries of life should be during the siege.
“. . . The whole of the above grain, being ground, was to be formed into one mass, out of which he was to make three hundred and ninety loaves; one loaf for each day; and this loaf was to be of twenty shekels in weight. Now a shekel, being in weight about half an ounce, this would be ten ounces of bread for each day; and with this water to the amount of one sixth part of a hin, which is about a pint and a half of our measure. All this shows that so reduced should provisions be during the siege, that they should be obliged to eat the meanest sort of aliment, and that by weight, and their water by measure; each man’s allowance being scarcely a pint and a half, and ten ounces, a little more than half a pound of bread, for each day’s support.” (Clarke, Commentary, 4:434.)
The phrase “I will break the staff of bread” (Ezekiel 4:16) indicates that the time would come when the inhabitants of Jerusalem would be without bread. See 2 Kings 25:3 for a record of the prophecy’s fulfillment.
“Dried ox and cow dung is a common fuel in the east; and with this, for want of wood and coals, they are obliged to prepare their food. Indeed, dried excrement of every kind is gathered. Here, the prophet is to prepare his bread with dry human excrement. . . . This was required to show the extreme degree of wretchedness to which they should be exposed; for, not being able to leave the city to collect the dried excrements of beasts, the inhabitants during the siege would be obliged, literally, to use dried human ordure for fuel. The very circumstances show that this was the plain fact of the case. However, we find that the prophet was relieved from using this kind of fuel, for cows’ dung was substituted at his request. See ver. 15.” (Clarke, Commentary, 4:434–35.)
As Ezekiel 4:13 indicates, the Jews would be driven to Babylon where they would be compelled to eat “defiled bread.” Because foreign lands were considered unclean (see Hosea 9:3–4; Amos 7:17), living and eating in other lands was considered unclean.
In Ezekiel 5:12 the Lord briefly explained the next symbolic act He instructed Ezekiel to perform (see vv. 1–4). Ezekiel represented the Jewish nation and particularly the city of Jerusalem. That which he was to do to his hair would also be done to Judah. The razor represented the Babylonians who would cut Judah asunder with the sword and would be the means of bringing judgments upon them. “To make the head bald, or to shave or pluck the beard, was a sign of mourning among the Hebrews and many other nations” (James M. Freeman, Manners and Customs of the Bible, p. 256; see also Ezra 9:3; Job 1:20; Isaiah 22:12; 48:37–38). As Ezekiel was to burn one-third of the hair in the city, so also would one-third of Judah’s inhabitants perish in Jerusalem during its siege. The third of the hair Ezekiel cut with a knife represented the people who would be destroyed by the sword in the environs of Jerusalem. The third that was scattered in the wind represented those who would be taken captive and scattered far from their homeland. There would further be a sword drawn after them who would be scattered (see Ezekiel 5:2, 12), which was signified by those hairs Ezekiel bound to his skirts and later cast into the fire. This act signified that even among those who were taken captive and preserved from the original destruction, some would later be “cast . . . into the midst of the fire” (v. 4) to be destroyed, or to be cleansed and purified from iniquity by tribulations. That all of Judah would not be completely destroyed is attested to by the Lord’s promise of eventual escape for some (see Ezekiel 6:8–10).
As had been earlier prophesied by Moses (see Leviticus 26:29; Deuteronomy 28:53), the siege of Jerusalem would be so severe and the famine would be so dreadful that parents would eat their children and children would eat their parents (see Ezekiel 16–17; Jeremiah 19:9; Lamentations 2:20; 4:10). These tragedies also took place during the siege of Jerusalem by Titus in A.D. 70 (see Josephus, Wars of the Jews, bk. 5, chap. 10, pars. 1–5; bk. 6, chap. 3, pars. 3–5).
The expression “whorish heart” refers to the idolatry practiced by Israel. Some may think it strange that ancient Israel was guilty of such infidelity to Jehovah. Yet modern Israel is often guilty of the same thing. Though today men rarely worship idols of wood or stone, they may devote themselves to serving certain governments that have set themselves up as the state religion, or they devote themselves to acquiring material things, or they dedicate themselves to other pursuits that take them away from service to God. (See Spencer W. Kimball, The Miracle of Forgiveness, pp. 40–42; Old Testament Student Manual: Genesis–2 Samuel, pp. 245–48.)
The Jews worshiped strange gods because they put their trust in the power of men and earthly governments instead of in Jehovah and righteousness as the solution to human happiness and welfare. Modern idolatry is essentially the same as ancient idolatry, though the outward form has changed.
The phrase “sounding again of the mountains” in Ezekiel 7:7 refers to the impending destruction of Jerusalem.
Clarke said: “The hostile troops are advancing! Ye hear a sound, a tumultuous noise; do not suppose that this proceeds from festivals upon the mountains; from the joy of harvestmen, or the treaders of the wine-press. [Great rejoicing was common at harvest time.] It is the noise of those by whom ye and your country are to fall; . . . and not the reverberation of sound, or reflected sound, or reechoing from the mountains. ‘Now will I shortly pour out,’ ver. 8. Here they come!” (Commentary, 4:439–40.)
Throughout chapter 7, Ezekiel sounds the same theme sounded by Jeremiah: because of the people’s wickedness, Jerusalem will be destroyed.
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Layered ruins of the destroyed city of Jerusalem south of the temple mount |
The ornament mentioned in Ezekiel 7:20 is a reference to the temple, the most beautiful ornament of Jerusalem. The temple will be despoiled and desecrated by conquerors because the people had despoiled and spiritually desecrated it with their idols.
Though Ezekiel was residing in Babylon among the exiles, he was “brought . . . in the visions of God” (Ezekiel 8:3) to the temple in Jerusalem. “Here, in the temple, Jehovah shows to the prophet the various kinds of idolatry which Israel is practising both publicly and privately, not merely in the temple, but throughout the whole land. The arrangement of these different forms of idolatry in four groups or abomination scenes (vers. 5, 6, 7–12, 13–15, and 16–18), which the prophet sees both in and from the court of the temple, belong to the visionary drapery of this divine revelation.” (Keil and Delitzsch, Commentary, 9:1:116–17.)
In his vision of the second abomination shown him (see Ezekiel 8:7–12), Ezekiel saw all manner of beasts and creeping things.
“It is very likely that these images pourtrayed on the wall were the objects of Egyptian adoration: the ox, the ape, the dog, the crocodile, the ibis, the scaraboeus or beetle, and various other things. It appears that these were privately worshipped by the sanhedrin or great Jewish council, consisting of seventy or seventy-two persons, six chosen out of every tribe, as representatives of the people. The images were pourtrayed upon the wall, as we find those ancient idols are on the walls of the tombs of the kings and nobles of Egypt.” (Clarke, Commentary, 4:443.)
It is significant that such worship took place in the dark (see v. 12). This fact, in addition to the necessity Ezekiel was under to dig through the wall to see in, indicates that ancient Israelites knew of the Lord but sought to hide their abominable practices from Him. They said, “The Lord seeth us not” (v. 12). Such is often the case among those who perform unrighteous acts. How foolish it is for any to assume that they can hide their acts from God’s all-seeing eye!
The statement made by Elder Spencer W. Kimball concerning God’s omniscience was as applicable in Ezekiel’s time as it is today: “There are no corners so dark, no deserts so uninhabited, no canyons so remote, no automobiles so hidden, no homes so tight and shut in but that the all-seeing One can penetrate and observe” (“Message of Inspiration,” Church News, 30 May 1970, p. 2).
According to J. R. Dummelow, Tammuz was “a deity worshipped both in Babylonia and in Phoenicia—the same as the Greek Adonis. He appears to have been a god of the spring, and the myth regarding him told of his early death and of the descent of Istar his bride into the underworld in search of him. The death of Tammuz symbolised the destruction of the spring vegetation by the heat of summer, and it was celebrated annually by seven days of women’s mourning in the 4th month (June–July), which was called Tammuz. This superstition had been introduced into Jerusalem.” (A Commentary on the Holy Bible, pp. 497–98.)
“Sun worship was practised by the Canaanites, but lately had been reintroduced from Assyria (2 Ki. 23:5, 11; Je. 8:2). Between the porch and the altar was the place where the priests offered prayer (Joel 2:17), with their faces, of course, towards the Temple; in this spot, with their backs to the temple, the adoration of the sun took place, as complete a renunciation of Yahweh [Jehovah] as possible.” (Guthrie and Motyer, New Bible Commentary, p. 670; see also 2 Chronicles 29:6.)
Although it is not clear what the expression “put the branch to their nose” means, and there are differences of opinion among the scholars, a comment from Dummelow may be helpful. He wrote that the expression was “usually explained as a ceremony connected with sun-worship. Persian sun-worshippers held bunches of the twigs of certain trees before their mouths, that they might not contaminate the sun with their breath.” (Commentary, p. 498.)
“This mark was to be put on these faithful ones for their protection when the faithless were to be destroyed. It showed that they belonged to God. The allusion is to a very ancient custom. In Egypt a runaway slave was freed from his master if he went to the temple and gave himself up to the god, receiving certain marks upon his person to denote his consecration to the deity there worshiped. Cain had a mark put on him for his protection, as an evidence of God’s promise to spare his life notwithstanding his wickedness. [Genesis 4:15.] To this day all Hindoos have some sort of mark upon their forehead signifying their consecration to their gods. Several passages in the book of Revelation represent the saints as having a mark on their foreheads. [See Revelation 7:3; 9:4; 14:1; 22:4.] The followers of the ‘beast’ are also said to be marked in the forehead or in the hands. [See Revelation 13:16–17; 14:9; 20:4.] The Romans marked their soldiers in the hand and their slaves in the forehead. The woman in scarlet, whom John saw, had a name written on her forehead. [Revelation 17:5.]” (Freeman, Manners and Customs of the Bible, pp. 301–2.)
In this case the mark represented the allegiance of the faithful to God. As those who belonged to God, they would be preserved.
None were to be slain who were marked on the forehead! This passage shows that even in war, plagues, and starvation, the Lord can preserve whom He will and leave the rest to die. In the great destructions in the Americas before Christ’s visit, though thousands were killed, the more righteous were spared (see 3 Nephi 10:12). Even though there will be martyrs and other exceptions, the Saints of this day have a promise that generally the righteous will be preserved in the tribulations to come (see 1 Nephi 22:16–17; 2 Nephi 30:10; D&C 97:25–27; 115:6; Moses 7:61–62). To a great extent, the preservation of the righteous is a natural expectation since they follow inspired counsel by which they are led to make choices favorable to their well-being. (See Notes and Commentary on Ezekiel 21:4.)
It is not just association with God’s kingdom that preserves individuals; it is individual righteousness. In fact, the Lord has reserved His most severe judgments for those who profess His name but do not obey Him. Orson Pratt said: “Where shall these great and severe judgments begin? Upon what people does the Lord intend to commence this great work of vengeance? Upon the people who profess to know his name and still blaspheme it in the midst of his house. They are the ones designated for some of the most terrible judgments of the latter days.” (In N. B. Lundwall, comp., Inspired Prophetic Warnings to All Inhabitants of the Earth, p. 139.) Compare Ezekiel 9:6 with Doctrine and Covenants 112:24–26.
Ezekiel’s description in chapter 10 of a later vision contains many elements that correspond to the vision described in chapter 1. Compare items to similar ones in the first account.
A significant difference in chapter 10 is the frequent reference to cherubim. The substitution of the face of a cherub in chapter 10 (see v. 14) for the face of an ox in chapter 1 (see v. 10) raises a question of interpretation. If the faces represent various classes of living creatures in God’s kingdom that function in harmony with His will, the problem is not difficult. The cherub, which is an angelic servant of God, is in the same category with all living creatures that serve God. In fact, all of the creatures Ezekiel saw are referred to as cherubim (see Ezekiel 10:20). All follow the dictates of His Spirit and perform His work.
Ezekiel 10:12 tells of eyes on the body, backs, hands, and wings of the cherubim and on the wheels. These eyes represent light and knowledge. All creatures who serve God with complete dedication may have the blessing of receiving the Light of Christ, by which Spirit they function in complete harmony, agreeable to His will.
Elder Bruce R. McConkie wrote:
“Apparently a cherub is an angel of some particular order or rank to whom specific duties and work are assigned. That portion of the Lord’s word which is now available among men does not set forth clearly either the identity or work of these heavenly beings. . . .
“In English, the plural of cherub is cherubs; in Hebrew, the plural is cherubim, except that the King James Version of the Bible erroneously translates the plural as cherubims. The Book of Mormon (Alma 12:21; 42:2–3), the Pearl of Great Price (Moses 4:31), and the [Joseph Smith Translation] of the Bible (Ex. 25:20–22), give the plural as cherubim.” (Mormon Doctrine, pp. 124–25.)
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A depiction of cherubim on the ark of the covenant |
The part of Ezekiel’s vision found in Ezekiel 10:2, 6–7 is a reference to the judgments and eventual burning and destruction which would come upon the city.
Keil and Delitzsch gave the following explanation of Ezekiel 11:3: “Jeremiah had called upon those in exile to build themselves houses in their banishment, and prepare for a lengthened stay in Babylon, and not to allow themselves to be deceived by the words of false prophets, who predicted a speedy return; for severe judgments had yet to fall upon those who had remained behind in the land [see Jeremiah 29]. This word of Jeremiah the authorities in Jerusalem ridiculed, saying ‘house-building is not near,’ i.e. the house-building in exile is still a long way off; it will not come to this, that Jerusalem should fall either permanently or entirely into the hands of the king of Babylon. On the contrary, Jerusalem is the pot, and we, its inhabitants, are the flesh. The point of comparison is this: as the pot protects the flesh from burning, so does the city of Jerusalem protect us from destruction. . . . This saying expresses not only false confidence in the strength of Jerusalem, but also contempt and scorn of the predictions of the prophets sent by God. Ezekiel is therefore to prophesy, as he does in vers. 5–12, against this pernicious counsel, which is confirming the people in their sins.” (Commentary, 9:1:144–45.)
Ezekiel’s prophecy of Zedekiah’s fate seemed to contradict the prophecies of Jeremiah and caused Zedekiah to reject both (see Notes and Commentary on 2 Kings 25:1–7).
A common mistake that uninspired people make is to ignore prophetic warnings, thinking that the fulfillment is not imminent and that they still have time to “eat, drink, and be merry” (2 Nephi 28:7–8). They think that repentance can come later. The Lord warned of such foolishness during His ministry (see Matthew 24:37–44; 25:1–13). How much wiser it is to repent at the first voice of warning from the Lord’s anointed!
Chapter 13 in Ezekiel closely parallels Jeremiah’s condemnation of false prophets (see Jeremiah 23:9–40).
It is common among the people of the world to reject the words of true prophets and accept the words of false ones (see Helaman 13:24–38). Such is the easy way in the beginning, for it allows people to accept only that which they want to hear. It is, however, the path to destruction.
False prophets pacify and lull people into carnal security (see 2 Nephi 28:21). Like the cunning foxes in the desert (see Ezekiel 13:4), they obtain their prey by subtlety. False prophets have not provided for the people a secure defense against spiritual destruction (see v. 5). Ezekiel compared the work of the false prophets to daubing a wall “with untempered morter” (v. 10). Freeman explained:
“Kitto is of the opinion that reference is here made to ‘cob-walls;’ that is, walls which are made of beaten earth rammed into molds or boxes, to give shape and consistence, and then emptied from the molds, layer by layer, on the wall, where it dries as the work goes on. Such walls cannot stand the effects of the weather, and houses built on this principle soon crumble and decay. . . . To protect them from the weather a very fine mortar is sometimes made, which is laid thickly on the outside of the walls. When this mortar is properly mixed with lime, it answers the purpose designed; but where the lime is left out, as is often the case, the ‘untempered mortar’ is no protection. . . .
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A house of untempered mortar |
“Some commentators, however, translate taphel, which in our version is rendered ‘untempered mortar,’ by the word ‘whitewash.’ They represent the idea of the text to be the figure of a wall of unendurable material, and coated, not with cement which might protect it, but with a mere thin covering of lime, which gives the wall a finished durable appearance, which its real character does not warrant.” (Manners and Customs of the Bible, p. 302.)
The word pillows (see Ezekiel 13:18) would better be translated bands or coverings. The kerchief was a kind of veil used as part of the trappings in the magical arts (see The Interpreter’s Bible, 6:132–33).
Ezekiel prophesied against women who, by divination (see Ezekiel 13:23), led people away from God and gave them a false sense of security. They brought destruction upon those who might otherwise live (spiritually) and held up and sustained those who ought to have been condemned (see vv. 19, 22). They promised prosperity and freedom (see v. 20) which they could not deliver (compare 2 Nephi 28:22–23; Alma 30:53, 60).
In Joseph Smith’s inspired translation of the Bible, he corrected Ezekiel 14:9 to read: “And if the prophet be deceived when he hath spoken a thing, I the Lord have not deceived that prophet.”
Daniel, who was a contemporary of Ezekiel in Babylon, was one of the most righteous men on the earth at the time and was highly favored of God. He was even respected by Nebuchadnezzar and Darius, kings of Babylon and Persia (see Daniel 2:48; 6:1–3). The Lord referred to both Noah and Job as being perfect (see Genesis 6:9; Job 1:1, 8; 2:3), meaning that they were completely upright before God in living the commandments He had given them. But, Ezekiel said, even they could not save the people of Judah from the consequences of their sins. All people stand or fall in accordance with their own actions and cannot rely on the righteousness of others (see Ezekiel 14:18, 20). Also, it is not the personal power of the Lord’s spokesman that turns people to God but the willingness of the recipient to respond to the promptings and witness of the Spirit of God. (Consider, for example, the message of the Lord’s parable of the rich man and Lazarus in Luke 16:19–31.)
The people at Jerusalem in Ezekiel’s day were similar to those referred to by Isaiah in his parable of a vineyard (see Isaiah 5:1–25). Though they had been set up as the Lord’s vineyard to produce fruit, they did not produce and were of little value.
“The worthlessness of a vine save only for its fruit was set forth by the Lord through His prophet Ezekiel (15:2–5); and truly it is so, that the wood of the grape plant is fit for nothing but burning; the whole vine as wood is inferior to a branch from a forest tree (verse 3). And Israel is represented as such a vine, precious if but fruitful, otherwise nothing but fuel and that of poor quality.” (James E. Talmage, Jesus the Christ, p. 542.)
The Lord referred to Jerusalem (which means Judah in general) as having the Amorites for their father and the Hittites for their mother.
“The descent and birth referred to are not physical, but spiritual descent. Spiritually, Israel sprang from the land of the Canaanites; [though they should have sprung from their spiritual father, Jehovah] and its father was the Amorite and its mother a Hittite, in the same sense in which Jesus said to the Jews, ‘Ye are of your father the devil’ (John viii. 44). The land of the Canaanites is mentioned as the land of the worst heathen abominations; and from among the Canaanitish tribes, the Amorites and Hittites are mentioned as father and mother, . . . because they were recognized as the leaders in Canaanitish ungodliness.” (Keil and Delitzsch, Commentary, 9:1:196.)
The Lord said, “Thy navel [umbilical cord] was not cut” (Ezekiel 16:4). That is, they were still being nourished in their wickedness by the degrading practices of their heathen neighbors who had given them birth in iniquity. Neither were they “washed . . . salted . . . nor swaddled” (v. 4). They had not been cleansed from the corruptions they had obtained from their parents.
The reference to not being salted comes from an ancient practice wherein “new-born babes were rubbed with salt in order to harden their skin, as this operation was supposed to make it dry, tight, and firm. . . . The salt may also have been applied as an emblem of purity and incorruption.” (Freeman, Manners and Customs of the Bible, p. 304.) Swaddling means being wrapped in a cloth or bandage, which would have been somewhat of a protection to a tender infant. The message being conveyed by Ezekiel is that the Jews had never really been cleansed from the corruptions of the world and born as God’s children. Without God’s care they had no one as their protector.
The imagery Ezekiel uses in 16:30–34 is some of the most scathing in all the scriptures. Comparing idolatry to adultery, Ezekiel condemned Judah for being far worse than a harlot who takes men for personal gain and the presents they give her. Judah was not like this. She scorned personal presents (see v. 31) and took strangers to her simply for the change and the pleasure of being with other men (see v. 32). A harlot takes presents from her lovers, and that is her motivation; in Judah’s case, not only did she not receive such presents from her lovers (the false gods gave no benefits to Israel) but instead she gave the presents to her lovers (the false gods; see v. 33).
Thus, so deeply sunk in her idolatry (adultery), Judah should not have been surprised to be punished accordingly (see vv. 35–43).
Judah was in dire circumstances, for their sins were greater than the sins of Samaria or Sodom, both of which had already fallen under the chastening hand of the Lord. To understand the message of this passage, it is helpful to know the meaning of several figurative terms in these verses.
Ezekiel 16:45. The words mother and father refer to the Hittites and Amorites who were leaders in Canaanite idolatry. Daughter indicates Jerusalem, a representative of Judah or Israel. The husband represents the Lord (see Ezekiel 16:8, 32, 38). The antecedents of both that and her are “daughter,” not “mother.” Children were offered in sacrifice to Molech as part of heathen worship. The sisters were Samaria and Sodom (see v. 46). They and Jerusalem were all motivated by the same spirit of idolatry.
Ezekiel 16:46. The words elder and younger could more clearly be rendered greater and lesser. Perhaps they are a reference to the degree of iniquity, that is, Samaria’s was greater, Sodom’s lesser. Left hand equals the direction north; right hand means south. The word daughters is used here and throughout the rest of the chapter with a different meaning than the word daughter in verse 45; daughters are cities under the domination of Samaria and Sodom, lesser cities in the surrounding areas. (See Keil and Delitzsch, Commentary, 9:1:221–23; Interpreter’s Bible, 6:148–49.)
Though the Bible speaks of Zedekiah’s sons being killed (see 2 Kings 25:7), the Book of Mormon tells of the escape of his son Mulek (see Omni 1:15; Mosiah 25:2; Helaman 6:10; 8:21).
Elder Orson Pratt said: “When Zedekiah, king of Judah, was carried away captive into Babylon, the Lord took one of his sons, whose name was Mulok [Mulek] with a company of those who would hearken unto His words, and brought them over the ocean, and planted them in America. This was done in fulfillment of the 22nd and 23rd verses of the seventeenth chapter of Ezekiel, which read thus: [Ezekiel 17:22–23.] By reading this chapter [17], it will be seen that the Jews were the ‘high cedar,’ that Zedekiah the king was the ‘highest branch,’ that the ‘tender one’ cropped off from the top of his young twigs, was one of his sons, whom the Lord brought out and planted him and his company upon the choice land of America, which He had given unto a remnant of the tribe of Joseph for an inheritance, in fulfillment of the blessing of Jacob and Moses upon the head of that tribe [Genesis 48–49; Deuteronomy 43].” (Orson Pratt’s Works on the Doctrines of the Gospel, pp. 280–81.)
The Lord has given individuals the freedom to exercise their own agency. They are therefore accountable for their own actions while they work out their salvation. No one is punished for the sins of someone else. The second article of faith teaches this principle.
Ezekiel used the example of a man, his son, and his grandson to teach the principles of accountability as they relate to spiritual life and death. He said that if a man (the grandfather in this case) is just, he shall live (see Ezekiel 18:5–9). If his son, having seen the good example and been exposed to the good teachings, turns to iniquity, he shall not live (see vv. 10–13). “His blood shall be upon him” (v. 13), that is, he will be punished for his own sins. If he, in turn, has a son who sees his father’s iniquities and yet lives righteously, “he [the son] shall not die for the iniquity of his father” (v. 17; see also vv. 14–18). Verse 20 is a clear summary of these principles. (See Notes and Commentary on Jeremiah 31:29–30.)
The Lord has made it clear that all who wish to be saved must endure to the end in righteousness (see Matthew 10:22; Mosiah 4:30; 3 Nephi 15:9; 27:17; D&C 18:22; 53:7; 82:7).
President Spencer W. Kimball taught: “Having received the necessary saving ordinances—baptism, the gift of the Holy Ghost, temple ordinances and sealings—one must live the covenants made. He must endure in faith. No matter how brilliant was the service rendered by the bishop or stake president or other person, if he falters later in his life and fails to live righteously ‘to the end’ the good works he did all stand in jeopardy.” (Miracle of Forgiveness, p. 121.)
“The interpretation of this allegory seems fairly clear. The lioness, if not the doomed country [Judah], is Hamutal, the mother of Zedekiah. (2 Kings 24:18) The first of her whelps would then be Jehoahaz, who after reigning for a short time was taken prisoner to Egypt by Pharaoh-nechoh. (2 Kings 23:31–33) Jehoahaz was in turn succeeded by Jehoiakim, a son of Josiah by a wife other than Hamutal. Jehoiakim was succeeded by his son Jehoiachin. When the last-named was taken captive by the Babylonians, Hamutal’s second son, Zedekiah, was appointed king in his stead. He must, therefore, be the other ‘whelp’ of the allegory. When taken captive by Nebuchadrezzar and carried to Babylon, Zedekiah fulfilled the requirements of the last two verses.” (Sperry, Voice of Israel’s Prophets, p. 211.)
The allegory in Ezekiel 19:10–14 deals with the conditions in Israel at the time of Ezekiel: “Israel resembled a vine planted by the water. . . . This vine sent out strong shoots for rulers’ sceptres; that is to say, it brought forth powerful kings, and grew up to a great height, . . . It was torn up in fury by the wrath of God, cast down to the ground, so that its fruit withered. . . . The uprooting ends in the transplanting of the vine into a waste, dry, unwatered land,—in other words, in the transplanting of the people, Israel, into exile. The dry land is Babylon, so described as being a barren soil in which the kingdom of God could not flourish.” (Keil and Delitzsch, Commentary, 9:1:261–62.)
With the destruction of Judah by Nebuchadnezzar and the killing of Zedekiah’s sons, “she hath no strong rod to be a sceptre to rule” (Ezekiel 19:14). Clarke summarized: “None of the blood-royal of Judah [was] left. And from that time not one of her own royal race ever sat upon the throne of Israel.” (Commentary, 4:474.)
When the elders of Israel came to inquire of Ezekiel concerning the Lord’s word (see v. 1), the Lord would not respond (v. 3). The reason is given in the rest of chapter 20. The Lord told Ezekiel to remind them of the covenant He had made with Israel and the great blessings He had given them and also of how the people had rebelled against Him. He then instructed Ezekiel to remind them of their current apostate condition, which was just like their fathers’ (see JST, Ezekiel 20:30; see also Ezekiel 20:31–32). If the elders really wanted God’s word, they would have obeyed that which they already had from His prophets. God will not be mocked. He will not give more to those who reject that which He has already given (see Alma 12:9–11).
Ezekiel prophesied of the captivity and scattering of Israel and also of the gathering in the latter days. He said this gathering would be accomplished through revelation (see v. 35) and would be accompanied by manifestations of the Lord’s power (see vv. 33–34).
Elder Orson Pratt, in a discourse in Salt Lake City on 26 March 1871, spoke of the fulfillment of Ezekiel’s prophecy:
“You young men who sit here on these seats will live to see the times of the Gentiles fulfilled; . . . the mission which you will receive, young men, will be to go to the scattered remnants of the house of Israel among all the nations and kingdoms of the Gentiles. To search them out and proclaim to them the message restored by the angel, that it may be preached to Israel as well as to the Gentiles. That is your destiny; that, young men, is what the Lord will require at your hands. [See 1 Ne. 13:42] . . .
“. . . And you will have the pleasure of gathering them up by thousands, tens of thousands, and hundreds of thousands, from the islands of the sea and from all quarters of the earth; for that will be a day of power far more than it is while the Gospel continues among the Gentiles.
“. . . When the day of his power comes they [Israel] will be willing to hearken, they will gather up to their promised land, for it will be the day of the Lord’s power. In what respect will there be power manifested then? As power was manifested when the Lord brought Israel from the Egyptian nation into the wilderness of Sinai and spoke to them by his own voice, so will the power of Almighty God be made manifest among all the nations of the earth when he brings about the redemption and restoration of his people Israel; or, in other words, the former display of power will be eclipsed, for that which was done in one land, among the Israelites and Egyptians in the wilderness, will be performed among all nations. . . .
“. . . So will he plead with Israel in the latter days, and show forth his mighty hand and power, when he gathers them from the nations; and he will give revelation as he did to their fathers in the wilderness of the land of Egypt.” (In Journal of Discourses, 14:64–66.)
The prophecies of Ezekiel and the interpretation of Orson Pratt are now being fulfilled.
Passing under the rod (see Ezekiel 20:37) is a figure of speech that “alludes to the custom of tithing the sheep. . . . The sheep were all penned; and . . . only one sheep could come out at once. . . . [The shepherd] counted . . . and as the tenth came out, he marked it with the rod [dipped in vermilion], and said, ‘This is . . . set apart for the Lord.’” (Clarke, Commentary, 4:477.) Thus, the converted Israelites will be the Lord’s, just as tithing is.
“The forest of the field in the south is a figure denoting the kingdom of Judah [the southern part of the land of Israel]. . . . The forest is a figure signifying the population, or the mass of people. Individual men are trees. The green tree is a figurative representation of the righteous man, and the dry tree of the ungodly (v. 3, compare Luke xxiii. 31). The fire which Jehovah kindles is the fire of war. . . . From the terrible fierceness of the fire, which cannot be extinguished, every one will know that God has kindled it, that it has been sent in judgment.” (Keil and Delitzsch, Commentary, 9:1:288–89.) The Lord further described in the next chapter the terribleness of the wrath of war that would come upon Judah (see Ezekiel 21:1–17).
When righteous people live among the wicked, they sometimes experience tribulations resulting from the unrighteousness of their neighbors. Sometimes the “innocent are compelled to suffer for the iniquities of the guilty” (Smith, Teachings, p. 34).
In speaking of the judgments of the last days, Joseph Smith said: “It is a false idea that the Saints will escape all the judgments, whilst the wicked suffer; for all flesh is subject to suffer, and ‘the righteous shall hardly escape;’ still many of the Saints will escape, for the just shall live by faith; yet many of the righteous shall fall a prey to disease, to pestilence, etc., by reason of the weakness of the flesh, and yet be saved in the Kingdom of God. So that it is an unhallowed principle to say that such and such have transgressed because they have been preyed upon by disease or death, for all flesh is subject to death; and the Savior has said, ‘Judge not, lest ye be judged.’” (History of the Church, 4:11.)
Clarke gave the following commentary on Ezekiel 21:4 that is helpful in understanding why the righteous, along with the wicked, sometimes find their lot in life full of distress:
“And when all the provisions were consumed, so that there was no more bread in the city, during the siege by Nebuchadnezzar, the righteous must have suffered as well as the wicked; for they could not be preserved alive, but by miracle, when there was no bread; nor was their perishing for want any loss to them, because the Lord would take them straight to his glory. And however men in general are unwilling to die, yet there is no instance, nor can there be, of any man’s complaint that he got to heaven too soon. Again, if God had permitted none to be carried off captive but the wicked, the case of these would be utterly hopeless, as there would be none to set a good example, to preach repentance, to reprove sin, or to show God’s willingness to forgive sinners. But God, in his mercy, permitted many of the righteous to be carried off also, that the wicked might not be totally abandoned, or put beyond the reach of being saved. Hence, both Ezekiel and Daniel, and indeed several others, prophets and righteous men, were thus cut off from the land, and carried into captivity. And how much was God’s glory and the good of men promoted by this! What a seed of salvation was sown, even in the heathen countries, by thus cutting off the righteous with the wicked! To this we owe, under God, many of the Psalms, the whole of the Book of Ezekiel, all the prophecies of Daniel, the bright example of Shadrach, Meshach, and Abed-nego, the decrees passed in favour of the religion of the true God by Nebuchadnezzar, Cyrus, Darius, &c.” (Commentary, 4:479–80.)
To depict the terror and pain of the judgments that would come upon Judah, Ezekiel was told to sigh and mourn like a woman in the pains of travail, or childbirth.
The sword of Nebuchadnezzar, meaning his destructive force, had contempt for any strength or power promised to Judah (compare Genesis 49:9–10). His sword destroyed the regal government of Judah just as it had brought down other nations over which it had been wielded in power. (See Notes and Commentary on Ezekiel 20:45–48.)
Ezekiel 21:12, 14 expresses signs of great emotion—in this case great alarm and horror at the impending calamity (see also Ezekiel 6:11; Jeremiah 31:9). Smiting the hands also showed contempt (see Job 27:23), anger (see Ezekiel 22:13), or triumph (see Ezekiel 25:6), or indicated a pledge (see Ezekiel 21:17).
Three methods of divination used by idolaters were shaking arrows and drawing one out or watching them fall, consulting with idols, and examining the entrails of animal sacrifices—customs no more ridiculous than consulting cards and tea leaves or reading palms. Nebuchadnezzar conquered Jerusalem because Jehovah allowed it, not because an arrow, an image, or a liver bespoke good omens. (See Freeman, Manners and Customs of the Bible, pp. 305–7.)
Judah would be overturned and her king deposed until He comes who has the right to reign over Israel and all flesh: Jesus Christ the King (see D&C 133:25; Micah 4:7; Revelation 11:15).
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King of Kings |
Ezekiel 23 tells about the idolatry of the ten tribes (Samaria) and Judah (Jerusalem). All the references to whoredoms, to other impure sexual practices, and to various parts of the female anatomy are metaphorical. These metaphors are used in the same way as those used by Hosea, Jeremiah, Ezekiel, and others in which Jehovah is the husband and the nation Israel is the wife. Infidelity and fornication are similar, and both words have dual meanings. One meaning relates to marriage (adultery) and the other to worship (idolatry). Ezekiel plays these meanings against each other and draws out lessons on both. Dummelow summarized the relationships referred to in the allegory:
“The idolatries and foreign alliances of Jerusalem and Samaria are here described under the same strong figure which is used in c. 16. Oholah (Samaria) and Oholibah (Jerusalem) were two sisters, both seduced in Egypt in their youth (v. 3), both espoused by God (v. 4), and both unfaithful to Him. Samaria took as her lovers first the Assyrians (vv. 5–7), and then the Egyptians (v. 8), and was at length slain by the former (vv. 9, 10). Jerusalem, not warned by her sister’s fate, made first the Assyrians and then the Babylonians her paramours (vv. 11–16). Being alienated from the latter she has turned to her early lovers of Egypt (vv. 17–21), but she will be destroyed, like her sister, by the lovers whom she has just forsaken (vv. 22–35). The sin and judgment of the two sisters are described afresh (vv. 36–49).” (Commentary, p. 507.)
In his inspired translation, Joseph Smith made small but significant changes in Ezekiel 23:17, 22, and 28. The sisters’ minds were turned not from their lovers (the false gods) but from God by their lovers.
The pot in this parable represents the city of Jerusalem. Its inhabitants are symbolized by the flesh and bones in the pot. The choice pieces denote the strongest and most important inhabitants of the city (Zedekiah and his family would be part of this group). Boiling the contents of the pot on the fires represents the siege of Jerusalem by the Babylonians. The scum in the pot indicates impurity and bloodshed in Jerusalem, the inhabitants of which are in a very sinful state. As the contents of the pot are brought out piece by piece, so will the city of Jerusalem be emptied of its inhabitants one by one, either by death or by captivity. The phrase “let no lot fall upon it” (v. 6) means that the contents of the pot will be pulled out indiscriminantly, at random, without preference. The heating of the empty pot represents the burning of the city of Jerusalem after the siege. (See Keil and Delitzsch, Commentary, 9:1:340–47; Clarke, Commentary, 4:488–89; Dummelow, Commentary, pp. 507–8.)
Ezekiel 24:7–8 refers to blood being set on the top of a rock: “The city has shed blood, which is not covered with earth, but has been left uncovered, like blood poured out upon a hard rock, which the stone cannot absorb, and which cries to God for vengeance, because it is uncovered [compare Genesis 4:10; Job 16:18; and Isaiah 26:21]. The thought is this: she has sinned in an insolent and shameless manner, and has done nothing to cover her sin, has shown no sign of repentance or atonement, by which she might have got rid of her sin. This has all been ordered by God. He has caused the blood that was shed to fall upon a bare rock, that it might lie uncovered, and He might be able to execute vengeance for the crime.” (Keil and Delitzsch, Commentary, 9:1:345.)
Although the Lord took away “the desire of [his] eyes” (Ezekiel 24:16), meaning his wife (see v. 18), Ezekiel was instructed to make no mourning. Putting ashes on the head, making one’s feet bare, covering the lips, and eating bread of mourning were all signs of grief (see Joshua 7:6; 2 Samuel 13:19; Isaiah 20:2–3; Micah 3:7; Hosea 9:4; Keil and Delitzsch, Commentary, 9:1:348–49.)
“When Ezekiel thus abstained from all lamentation and outward sign of mourning on the death of his dearest one, the people conjectured that such striking conduct must have some significance, and asked him what it was that he intended to show thereby. He then announced to them the word of God (vers. 20–24). As his dearest one, his wife, had been taken from him, so should its dearest object, the holy temple, be taken from the nation by destruction, and their children by the sword. When this occurred, then would they act as he was doing now; they would not mourn and weep, but simply in their gloomy sorrow sigh in silence on account of their sins, and groan one toward another.” (Keil and Delitzsch, Commentary, 9:1:349.)
The prophecies of Ezekiel could be roughly grouped into the following three time phases:
1. Close: from a few days to a few years.
2. Intermediate: from a few years to a few hundred years (mostly fulfilled by about 200 B.C.).
3. Distant: from 2500 to 2700 years in the future.
What might be the benefit of such prophecies? Who would benefit most from the close ones? the intermediate ones? the distant ones?
Read Deuteronomy 18:22. What is one way to tell a true prophet from a false one? Use this criterion to evaluate Ezekiel. Can you think of at least three prophecies in the first twenty-four chapters of Ezekiel that were given in such a way that no one could dispute their accuracy once they were fulfilled?
What is the message common to the following scriptures: Ezekiel 7:1–9, 25–27; 3 Nephi 8:23–25; Mormon 4:10–12 with Mormon 5:2; 6:7–8, 16–18; D&C 101:1–8; Moses 8:19–23, 28–30; D&C 43:23–27? What commitment should you make to yourself as a result of studying these examples and many other similar ones that could be shown in the scriptures?
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After the fall of Jerusalem, Ezekiel no longer spoke of God’s judgments on his contemporaries but of Israel’s redemption in the latter days. It was as though he had done all he could to stave off the destruction of his people, and when that was impossible and they were actually experiencing the suffering that captivity had imposed upon them, he turned their hearts to the future and the source of their ultimate hope in the Lord.
So Saints of the latter days should be most enthusiastic about Ezekiel’s prophecies in chapters 25–48. Of Ezekiel’s twelve, precisely recorded visions, seven were given after the fall of Jerusalem and dealt with such events of the last days as the building of the great Jewish kingdom under a shepherd named David, the gathering of scattered Israel, the unification of all the tribes of Israel, the joining of the Bible and the Book of Mormon, the battle of Armageddon, and the building of a modern temple in Jerusalem. Truly, Ezekiel was a prophet of the Restoration.
1. Use Notes and Commentary below to help you as you read and study Ezekiel 25–48.
2. Complete Points to Ponder as directed by your teacher. (Individual-study students should complete all of this section.)
These eight chapters contain prophecies against several foreign nations: Ammon, Moab, Edom, Philistia, Tyre, Sidon, and Egypt. (See “Old Testament Canaan” and “Old Testament World” in Maps to locate these nations.)
“Although the prophets concentrated mainly on Israel/Judah, all of them were very conscious that God was Lord of the whole world. There is no nation beyond the reach of his judgement; and what he condemns and punishes in his own people, he condemns and punishes in other nations too. This collection of prophecies effectively marks the break in Ezekiel’s ministry before, and his ministry after, the fall of Jerusalem in 587 B.C.” (David Alexander and Pat Alexander, eds., Eerdmans’ Handbook to the Bible, p. 423.)
These chapters in Ezekiel are similar to those in Isaiah and Jeremiah where prophetic burdens are pronounced on certain foreign nations (see Isaiah 13–23; Jeremiah 46–51).
Aha was used as an expression of malicious joy. Because the Ammonites rejoiced when Judah fell and the temple was profaned, the Lord was displeased and promised to punish them. (See Robert Young, Analytical Concordance to the Bible, s.v. “aha”; Ezekiel 26:2; 36:2.)
Seir is the original name of the mountain ridge extending along the east side of the valley of Arabah, from the Dead Sea to the Gulf of Aqaba. This area was the dwelling place of the Edomites, the descendants of Esau. Seir in the Bible became synonymous with Edom. Compare this prophecy about Edom in Ezekiel 25:8–11 with those in Isaiah 16:1–5 (where Sela, which in Hebrew means “the rock,” is assumed to be Mount Seir) and in Jeremiah 49:7–22.
The word cherethims would better be translated “Cretans,” a branch of the sea peoples of whom the Philistines were a part. The Cretans dwelt in southwest Canaan. (See C. F. Keil and F. Delitzsch, Commentary on the Old Testament, 9:1:369.)
Korihor, the Book of Mormon anti-Christ, told Alma that “no man can know of anything which is to come” because “ye cannot know of things which ye do not see” (Alma 30:13, 15). Again and again in the Old Testament, one can find examples that prove Korihor wrong. The prophets foretold in great detail many future events. Ezekiel’s prophecies concerning Tyre (Tyrus) are some of the most remarkable.
Tyre was situated on the coast about halfway between Carmel in Israel and Beirut in Lebanon.
But it was a peculiar geographic feature of Tyre that gave it its most remarkable prophetic destiny. Merrill F. Unger noted that Tyre “once consisted of two parts—a rocky coast defense of great strength on the mainland, and a city upon a small but well-protected island, about half a mile from the shore” (Unger’s Bible Dictionary, s.v. “Tyre,” p. 1121).
Ezekiel predicted that Nebuchadnezzar would lay siege to Tyre (see Ezekiel 26:7–11), but a skeptic like Korihor might say that this prediction was not remarkable since Nebuchadnezzar was conquering nearly every major city in the area, and Tyre was a particularly ripe plum because of its wealth. But “before a generation had passed away, according to Josephus, Philostratus, and Seder Olam, Nebuchadnezzar came up, as had been predicted [Ezekiel 26:7–15], making a fort, casting a mount, and lifting up the buckler. At the end of thirteen years [about 605 B.C.] he took the city, at least that on the mainland, and Tyre was forgotten seventy years, as had been foretold by Isaiah [23:15].” (Samuel Fallows, ed., The Popular and Critical Bible Encyclopedia and Scriptural Dictionary, s.v. “Tyre,” p. 1682.)
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Coastlines of Tyre |
Some of Ezekiel’s peculiar promises seemed to be unfulfilled, including the following:
“I will also scrape her dust from her” (Ezekiel 26:4).
Tyre will become “like the top of a rock” (Ezekiel 26:4).
“It shall be a place for the spreading of nets in the midst of the sea” (Ezekiel 26:5).
“They shall lay thy stones and thy timber and thy dust in the midst of the water” (Ezekiel 26:12).
“Thou shalt be built no more” (Ezekiel 26:14).
For nearly three hundred years these prophecies appeared to be inaccurate. Nebuchadnezzar conquered the mainland city but was unable to subdue all of Tyre because of its strategic position on the island. After a few decades Tyre regained her wealth and splendor, though the ruined city on the shore was not rebuilt, and the island fortification became the central city.
Then in 332 B.C., Alexander the Great swept out of the northern Mediterranean world. He moved south with his forces and camped on the ruins of ancient Tyre, isolating the inhabitants on the island offshore. Tyre had supposedly made a peaceful alliance with the Greeks, but when Alexander requested permission to bring his troops into Tyre to worship their gods and was refused, he laid siege to Tyre—a difficult task since the city lay on an island a half mile off the shore.
James Hastings described what followed: “The memorable siege began. Alexander built a mole [causeway] 200 ft. wide out towards the island. It was repeatedly destroyed. The defense was desperate and successful, till Alexander invested the city with a fleet of 224 ships. Tyre was stormed, 8000 of her inhabitants massacred, 2000 crucified on the shore, and 30,000 sold into slavery. Tyre ceased to be an island, and henceforth was permanently joined to the mainland. Only a blunt headland to-day suggests the existence of the former island fortress. The mole is now ½ mile broad.” (A Dictionary of the Bible, s.v. “Tyre.”)
Fallows noted how Ezekiel’s prophecy that Tyre would be scraped clean and made like the top of a rock was fulfilled: “So utterly were the ruins of old Tyre thrown into the sea, that its exact site is confessedly undeterminable, although the ruins of nearly fifty cities near Rome, which perished almost 2,500 years ago, testify that the extinction of every trace of a city is a sort of miracle.” (Bible Encyclopedia, s.v. “Tyre,” p. 1682.)
Today there is no island opposite Tyre, but a close examination of the coastline in that vicinity will show a small peninsula jutting into the sea. Because of its configuration and the prevailing breezes, local fishermen come to the barren, rocky outcrop to spread their nets to dry.
The prophet Ezekiel certainly met the criteria outlined in Deuteronomy 18:18–22 for determining whether a prophet speaks for the Lord.
Senir (see Ezekiel 27:5) is Mount Hermon. Phut (see v. 10) is Libya. Javan (see v. 13) is Greece. Togarmah (see v. 14) is Armenia. Syria (see v. 16) was known in ancient times as Aram (see v. 16a).
Zidon, or Sidon, a sister city with Tyre, also had been a thorn in Israel’s side. If the Israelites had followed Moses’ instructions to destroy all the Canaanites (see Deuteronomy 7:1–5; Judges 1:31), Tyre and Sidon would have been Israelite cities for nearly eight centuries by Ezekiel’s time and their history significantly different.
Alexander and Alexander wrote: “By his insufferable pride in placing himself among the gods, Pharaoh has exposed his whole land to God’s anger. But he will learn who is God!” (Eerdmans’ Handbook, p. 425.)
Syene (see Ezekiel 29:10) was a city in the south of Egypt, far up the Nile. Pathros (see v. 14) was the name for upper Egypt, or the south part of Egypt. Once the seat of leadership for Egypt was driven up to Pathros, Egypt became “the basest of the kingdoms” and never did “exalt itself any more above the nations” (v. 15). From that point on, Egypt ceased to play an important role in world affairs.
Nebuchadnezzar had not been able to conquer the island city (see Notes and Commentary on Ezekiel 26:1–14). When the long siege of Tyre was ended, many of the Tyrians loaded their wealth on their ships and escaped to Carthage. Thus Nebuchadnezzar lost some of the spoil of one of the world’s richest cities (see Adam Clarke, The Holy Bible . . . with a Commentary and Critical Notes, 4:503).
Noph. The city of Memphis in lower Egypt.
Zoan. The city of Rameses in lower Egypt in the Nile River delta.
No. The city of Thebes in upper Egypt.
Aven. The sacred city of Heliopolis, or On, in lower Egypt.
Pi-beseth. A town of lower Egypt, the same as Bubastis, about forty miles from Memphis.
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Sites in ancient Egypt |
Ezekiel 32 is written in poetic and figurative style and relates to Egypt’s pending downfall and the decimation of her people, especially the leaders—the “bright lights” (v. 8). In verse 22 the Lord says Ashur (Assyria) is already in hell, which was where Egypt was headed. The reference to the “nether parts of the earth” in verses 18 and 24 is typical of the ancient belief that hell is below the earth. Pharaoh was to join the kings of Tyre, Sidon, Damascus, Assyria, Persia, Idumea, and so forth, in hell, with their armies, and be comforted to know that they share a common fate (see v. 31; Clarke, Commentary, 4:510).
Ezekiel 33:2–9 reiterates the teachings about the watchman found in Ezekiel 3:17–21. Elder Spencer W. Kimball explained the need to have a watchman:
“I am sure that Peter and James and Paul found it unpleasant business to constantly be calling people to repentance and warning them of dangers, but they continued unflinchingly. So we, your leaders, must be everlastingly at it; if young people do not understand, then the fault may be partly ours. But, if we make the true way clear to you, then we are blameless [Ezekiel 33:3–6].
“So, I wish today to help define meanings of words and acts for you young people, to fortify you against error, anguish, pain and sorrow.” (Love versus Lust, Brigham Young University Speeches of the Year [5 Jan. 1965], pp. 6–7.)
Ezekiel 33:12–19 says that one’s righteous deeds will not cancel out one’s works of iniquity. If a sinner “turn from his sin, and do that which is lawful and right” (v. 14), however, his sins will not be mentioned on his account (v. 16).
Repentance is not to be procrastinated (see Alma 34:32–34), nor is it to be “trifled with every day,” said Joseph Smith. “Daily transgression and daily repentance [incomplete or insincere] is not that which is pleasing in the sight of God.” (Teachings of the Prophet Joseph Smith, p. 148.) But the Prophet also said, “There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have not committed the unpardonable sin.” (Teachings, p. 191.)
Elder Spencer W. Kimball further commented on the need to provide restitution for sin, as noted in Ezekiel 33:15:
“When one is humble in sorrow, has unconditionally abandoned the evil, confessed to those assigned by the Lord, he should next restore insofar as possible that which was damaged. If he burglarized, he should return to the rightful owner that which was stolen. Perhaps one reason murder is unforgivable is that having taken a life, the murderer cannot restore it. Restitution in full is not possible. . . .
“However, the truly repentant soul will usually find things which can be done to restore to some extent. The true spirit of repentance demands this. Ezekiel taught: [Ezekiel 33:15]. . . .
“A pleading sinner must also forgive all people of all offenses committed against himself. The Lord is under no obligation to forgive us unless our hearts are fully purged of all hate, bitterness and accusations against all others.” (Be Ye Clean, Brigham Young University Speeches of the Year, 4 May 1954, p. 11.)
“The news did not take Ezekiel by surprise. God had already given him back his speech, as promised [Ezekiel 24:27], by the time the messenger arrived. Some texts have ‘eleventh year’ for ‘twelfth’ in verse 21, in which case the news takes the more likely time of six months to reach them. Those left behind in Judah, far from repenting, were busy annexing other people’s property. And in Babylonia the exiles who seemed to lap up Ezekiel’s words came simply for entertainment. They neither believed them nor acted on them: a depressing state of affairs after all that had happened!” (Alexander and Alexander, Eerdmans’ Handbook, p. 426.)
It was unfortunate that the Jews in Babylonia did not appreciate at that time “that a prophet hath been among them” (Ezekiel 33:33).
In a tone very similar to Jeremiah’s (see Jeremiah 23:1–8), Ezekiel condemned the pastors, or shepherds, of the Lord’s spiritual flock, the religious leaders of Ezekiel’s day.
In contrast to the Lord’s care of His flock, the shepherds of Israel fed themselves but not the flock. The negligent shepherds did not strengthen the sick, bind up the broken, bring back again those who were driven away, or seek for the lost sheep—all of which any real shepherd would do for his own sheep. Instead, they ruled the sheep with force and cruelty and let them wander to become a prey to beasts.
President Spencer W. Kimball, in a priesthood session of general conference, charged the present shepherds—priesthood leaders—of the kingdom to be concerned about the welfare of the flock:
“As we read and study the scriptures, we are made conscious of the fact that the Savior has always been concerned about the welfare of the members of his flock, both individually and collectively. It is about that principle of caring for and ministering to the needs of the Church membership in these troubled days that I desire to speak to you brethren tonight.
“Bishops and branch presidents, please be ever alert to the needs of the precious individuals and families who make up the membership of your wards and branches. You are the nurturing shepherds of our people. To the greatest extent possible, let your counselors and others who serve and work under your direction be the managers of programs. If you will pursue this emphasis, you will often be able to detect very early some of those members who have serious difficulties, while their challenges and problems are still small and manageable. Be conscious of the little tensions and problems you may see in families so that you can give the required attention, counsel, and love when it is most needed. An hour with a troubled boy or girl now may save him or her, and is infinitely better than the hundreds of hours spent in their later lives in the reclamation of a boy or girl if they become inactive.
“As we have said so many times, delegate those tasks which others can do so that you are free to do those things which you, and you alone, can do. Home teachers are to help watch over the flock. Even though they don’t counsel as bishops and branch presidents do, home teachers can render much appropriate and preventive help under the direction of the quorum leaders and bishoprics.
“Stake presidents, bishops, and branch presidents, please take a particular interest in improving the quality of teaching in the Church. The Savior has told us to feed his sheep (see John 21:15–17). I fear that all too often many of our members come to church, sit through a class or meeting, and they then return home having been largely uninformed. It is especially unfortunate when this happens at a time when they may be entering a period of stress, temptation, or crisis. We all need to be touched and nurtured by the Spirit, and effective teaching is one of the most important ways this can happen. We often do vigorous enlistment work to get members to come to church but then do not adequately watch over what they receive when they do come.” (In Conference Report, Oct. 1980, p. 67; see also Ensign, Nov. 1980, pp. 45–46.)
See Notes and Commentary on Isaiah 11:1.
Why would the Lord deal so harshly with the people of Edom, the descendants of Esau and therefore also of Abraham and Isaac? The answer is clear after analyzing Ezekiel 35. The people of Edom hated the children of Israel and shed their blood (see v. 5), sought to take over their lands (see vv. 10, 12), spoke against the Lord (see v. 13), and rejoiced at Israel’s desolation (see v. 15).
Edom as a distinct nation was destroyed, giving further evidence that the Lord keeps His promises. Although the nation is no more, Edom, or Idumea (see v. 15), has become a symbol for the wicked world that exists today (see D&C 1:36; see also Jeremiah 49:7–22; Obadiah 1; Notes and Commentary on Jeremiah 49; Obadiah 1).
The only verses in Ezekiel 36 that do not deal with the last days are those that explain why the Lord scattered Israel (see vv. 16–22).
None of the following events have fully transpired, though today is the day when these prophecies are being fulfilled:
• Those men who will multiply upon the land are from all the house of Israel, not just the kingdom of Judah (see v. 10).
• Israel is to walk upon the land which shall “no more henceforth bereave them of men” (v. 12; see also vv. 13–14).
• Those who return will be gathered from the heathen and from all countries (see v. 24).
• They are to be cleansed from their filthiness (see v. 25).
• They are to be converted to the Lord and receive His Spirit (see vv. 26–27).
Verses 28–38 explain that the recovery of Israel will be quite remarkable and will be done for the Lord’s reasons, not because Israel has earned it (see v. 32). The Israel of the future must be spiritually worthy and must submit themselves to the Lord’s will.
Often prophetic utterances have dual meanings. Such is the case for the well-known allegory of the scattered dry bones. The beauty of prophecy is that the Lord can reveal to those who are spiritually alert more than one truth in one prophecy.
Sidney B. Sperry wrote the following commentary on the dual nature of this prophecy: “It will be seen from this passage that the doctrine of the resurrection from the dead . . . is invoked to symbolize the restoration of Israel’s exiles to their own land. The exiles are represented—so it seems to me—as having lost hope (their bones are dried up) of ever living again as a nation. But the Lord shows them that they can be restored through His mighty power even as the dead will be raised in the resurrection. The doctrine of the resurrection of the body is assumed. Some writers contend that the idea of resurrection was not known among the Hebrews at this early time. But the fact that Ezekiel speaks as he did would seem to me an indication that the doctrine had long been understood in Israel. Any true prophet would understand the doctrine of the resurrection, so Latter-day Saints believe, and Israel had had many prophets long before Ezekiel’s time.” (The Voice of Israel’s Prophets, pp. 225–26.)
The symbolic meaning of this prophecy as it relates to the gathering of Israel is apparent: The bones represent Israel in its lost and scattered state; the graves indicate where Israel is as well as its condition of spiritual death. The spirit, or ruach in Hebrew (see Ezekiel 37:9), means the new spirit of righteousness the people will have when they have been resurrected, that is, restored from their fallen state. The source of this new life will be the Holy Ghost.
But Ezekiel’s account of the Resurrection is literal, as well as symbolic of the future gathering of Israel. Elder Bruce R. McConkie testified: “There is nothing more real, more literal, more personal than the resurrection, as Ezekiel then beheld in vision. He saw the dead live again, live literally and personally, each one becoming in physical makeup as he had been in mortality. It was with each of them as it would be with their Lord, when he, having also come forth from his valley of dry bones, stood in the upper room with his disciples, ate before them, and permitted them to handle his physical body. To his people the Lord’s voice came: ‘I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.’ (Ezek. 37:1–14.) He who shall do all this, as we are now acutely aware, is the Lord Jesus Christ who is the God of Israel.” (The Promised Messiah, pp. 270–71.)
This passage is another example of the dual nature of prophecy. Sperry explained: “What is the meaning of these ‘sticks’ and what is their significance? Most commentators simply believe that each piece of wood represents one of the two kingdoms, either Judah or Israel (Ephraim), which are to be bound together or united under the Lord’s direction. This act symbolizes the reunion of Ephraim and Judah into one kingdom. . . . However, the Latter-day Saints insist that such an interpretation is by no means complete. . . . What they do believe is that each of the sticks represents a scripture, a significant piece of writing. The Bible represents the scripture of Judah. To an average person not of our faith this conclusion may seem reasonable, but he will ask immediately what scripture represents the stick of Ephraim. To which we reply, the Book of Mormon. The Nephite scripture is the record of the descendants upon this continent of Joseph who was sold into Egypt.” (Voice of Israel’s Prophets, pp. 226–27.)
The Doctrine and Covenants and the Book of Mormon affirm that Ezekiel’s prophecy deals with the Bible and the Book of Mormon being joined together. Doctrine and Covenants 27:5 teaches that the Book of Mormon is the stick of Ephraim. The Book of Mormon, in 1 Nephi 13:40–41; 2 Nephi 29:10–14; and Mormon 7:8–9 speaks of the records of the Jews and the records of the Nephites being gathered together into one.
The sign that Jesus Christ gave the Nephites that the restoration of the tribes of Israel was at hand was the coming forth of the Book of Mormon, which made the combining of the records possible (see 3 Nephi 20:46; 21:1–7; 29:1). This truth is sustained by Elder Bruce R. McConkie: “Because [the Book of Mormon] came forth, as the seeric insight of Ezekiel has so plainly set forth, latter-day Israel would be gathered, her people would become clean before the Lord, he would make with them again his everlasting gospel covenant, and his tabernacle and temple would be in their midst forevermore. (Ezek. 37:15–28.)” (Promised Messiah, p. 146.)
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Wooden tablets, called sticks |
Bible scholars who are not Latter-day Saints have insisted that the traditional Christian interpretation of the word stick should be a “rod or scepter” rather than a record of some kind. They conclude that uniting the two tribal scepters vividly symbolizes the reunification of the divided tribes. But as Keith H. Meservy pointed out:
“Recent exciting discoveries now confirm the correctness of Joseph Smith’s interpretation in a way impossible in 1830. But before discussing these new discoveries, let’s take a quick look at some linguistic points. Both stick, in the English King James Version, and rod, in the Greek Septuagint Version, are very unusual translations of the Hebrew word etz . . . whose basic meaning is wood. . . .
“The modern nation of Iraq includes almost all of Mesopotamia, the homeland of the ancient kingdoms of Assyria and Babylonia. In 593 B.C., when Ezekiel was called to be a prophet, he was living in exile in Babylonia. . . . As he walked its streets, he would have seen the typical scribe pressing a wedge-shaped stylus into moist clay tablets to make the complex writings familiar to us as cuneiform (wedge-shaped). But scholars today know that other kinds of records were being made in Mesopotamia: papyrus, parchment, and wooden tablets. Though only the clay tablets have survived the millennia, writers referred to the other writing materials on their clay tablets. [One such writing style was called “wood tablets.”]
“Modern archaeologists knew what papyrus and parchment were, but what were these wood tablets? How could cuneiform be written on wood? . . .
“. . . Some years ago . . . San Nicolo [an archaeologist] remembered that Romans and Greeks both made wooden wax tablets for record-keeping purposes out of boards whose surfaces had been cut below the edges in order to hold a thin coating of wax. Scribes wrote on the wax. The raised edges protected the inscribed surfaces when two tablets were put together.
“Could the Babylonians have done the same thing? . . . Five years later, . . . a discovery made in the territory that had been ancient Assyria confirmed his theory to the letter.
“The discovery, directed by archaeologist Max Mallowan, was made in a layer of sludge deep in a well in Nimrod, a city known as Calah in the Bible. . . . By the end of the day workmen had found . . . fragments of two complete sets of tablets, one of ivory and the other of walnut, each composed of sixteen boards. . . .
“All of the surfaces of the boards were cut down a tenth of an inch, leaving a half-inch-wide raised edge all around. The lowered surfaces provided a bed for wax filling, of which some thin biscuit-like fragments were found either still adhering to the boards or mixed in the sludge nearby. . . .
“The cover boards . . . had hinge marks on both sides, making it evident that all sixteen in each set had once been joined together like a Japanese folding screen. The whole work made such an extensive record that Mallowan could announce his discovery as the oldest known example of a book. . . .
“With these things in mind, we can see how we might translate Ezekiel 37:15–17 in this way:
“‘These were the words of the Lord to me: Man, take one leaf of a wooden tablet and write on it, “Judah and his associates of Israel.” Then take another leaf and write on it, “Joseph, the leaf [wooden tablet] of Ephraim and all his associates of Israel.”
“‘Now bring the two together to form one tablet; then they will be a folding tablet in your hand.’
“This translation is faithful to what we now know of Ezekiel’s language and culture.” (“Ezekiel’s ‘Sticks,’” Ensign, Sept. 1977, pp. 24–26.)
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“They shall become one in thine hand” (Ezekiel 37:17). |
Ezekiel prophesied in 37:26–28 about a holy sanctuary or temple that would be part of the great reunification of Israel. Soon after this vision, Ezekiel received a detailed vision of what the new temple in Jerusalem would be like (see Ezekiel 40–48). President Joseph Fielding Smith said: “Ezekiel predicted the building of a temple in Jerusalem which will be used for ordinance work after the gathering of Israel from their long dispersion and when they are cleansed from their transgressions” (Doctrines of Salvation, 2:244).
The following from Elder Bruce R. McConkie sums up the events of the battle of Armageddon:
“Our Lord is to come again in the midst of the battle of Armageddon, or in other words during the course of the great war between Israel and Gog and Magog. At the Second Coming all nations of the earth are to be engaged in battle, and the fighting is to be in progress in the area of Jerusalem and Armageddon. (Zech. 11; 12; 13; Rev. 16:14–21.) The prophecies do not name the modern nations which will be fighting for and against Israel, but the designation Gog and Magog is given to the combination of nations which are seeking to overthrow and destroy the remnant of the Lord’s chosen seed.
“The 38th and 39th chapters of Ezekiel record considerable prophetic detail relative to this great war. It should be noted that it is to take place ‘in the latter years’; that it will be fought in the ‘mountains of Israel’ against those who have been gathered to the land of their ancient inheritance; that the land of Israel shall be relatively unprotected, a ‘land of unwalled villages’; that Gog and Magog shall come ‘out of the north parts’ in such numbers as ‘to cover the land’ as a cloud; that the Lord will then come, and all men shall shake at his presence; that there will be such an earthquake as has never before been known, which will throw down the mountains; that there will be pestilence, blood, fire, and brimstone descend upon the armies; that the forces of Gog and Magog will be destroyed upon the mountains of Israel; that the Supper of the Great God shall then take place as the beasts and fowls eat the flesh and drink the blood of the fallen ones (Rev. 19:17–18; D. & C. 29:18–21); and that the house of Israel will be seven months burying the dead and seven years burning the discarded weapons of war.
“In the light of all this and much more that is prophetically foretold about the final great battles in the holy land, is it any wonder that those who are scripturally informed and spiritually enlightened watch world events with great interest as troubles continue to foment in Palestine, Egypt, and the Near East?” (Mormon Doctrine, pp. 324–25.)
That the battle before the Millennium, which is known as the battle of Armageddon, makes reference to Gog and Magog may at first be confusing since the last great battle at the end of the Millennium is called the battle of Gog and Magog by John (see Revelation 20:7–9). But the names “Gog” and “Magog” are used for both battles because they symbolize an alliance of great, evil power. President Joseph Fielding Smith clarified this point as follows: “Before the coming of Christ, the great war, sometimes called Armageddon, will take place as spoken of by Ezekiel, chapters 38 and 39. Another war of Gog and Magog will be after the millennium.” (Doctrines of Salvation, 3:45.)
Obviously the battle seen by Ezekiel will be one of the greatest events of the world’s history, and so it is not surprising that the prophets speak of it again and again. Isaiah, Jeremiah, Ezekiel, Daniel, Joel, Zechariah, and John the Revelator all speak of it in some detail, and it is mentioned in several places in latter-day scripture. (See Enrichment I.)
The terms Gog and Magog are often joined together, as, for example, in the phrase the “battle of Gog and Magog” (see Revelation 20:8). Thus, many people assume the terms refer to two people by those names. Ezekiel 38:1–2 shows clearly, however, that Gog is a name of a person and Magog the land from which he comes. Technically, “Gog of Magog” is the correct way to say it. Over the centuries, however, the names have come to mean the combination of nations that will fight against Israel in the last days. (See Notes and Commentary on Ezekiel 38–39.)
Ezekiel specifically told his readers where Gog, the great military and political leader or leaders of the last days, would come from and with whom he would be allied in the war against Israel. He used names that were current in Old Testament times, though many of these names are not familiar to modern readers. Magog, Meshech, and Tubal were in northern Asia Minor (see v. 2). Persia was in eastern Asia Minor, and Ethiopia and Libya (Cush and Phut) were in Africa (see v. 5). Gomer and Togarmah have been associated with peoples in Asia Minor and Europe (see v. 6; see Hastings, Dictionary of the Bible; Fallows, Bible Encyclopedia; Encyclopaedia Judaica; Keil and Delitzsch, Commentary, 9:2:159–60.) That these nations would come from north and south, east and west, represents the teaching that all nations will fight against Israel (compare Zechariah 14:2).
As did Ezekiel, John the Revelator also saw great hailstones raining down on the vast army at Armageddon. He gave their weight at one talent (see Revelation 16:21), which is approximately 75.6 pounds, or 34.3 kilograms (see Bible Dictionary, s.v. “weights and measures”). Ezekiel 38:22 is the verse referred to in Doctrine and Covenants 29:21.
Ezekiel 39:11 depicts a future event and is not making reference to a known location of that day. Hamon in Hebrew means “multitude” (see William Wilson, Old Testament Word Studies, s.v. “multitude”). The name Hamongog therefore means the “multitude of Gog,” indicating that the valley will be so called because of the vast numbers buried there. Since the final battle centers around Jerusalem (see Enrichment I), it is assumed that the valley of Hamongog is somewhere nearby.
In one of the most remarkable visions of the Old Testament, Ezekiel had the privilege of being carried away by the Spirit to the holy city of Jerusalem to behold on the temple mount the magnificent temple to be built there in the latter days. In Ezekiel 40:3, Ezekiel was introduced to a “man” who subsequently showed him the temple and its measurements. This “man” was probably not the Lord but an authorized messenger.
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Elder James E. Talmage described the main features of this temple:
“In the twenty-fifth year of the Babylonian captivity, while yet the people of Israel were in exile in a strange land, the word of the Lord came to the prophet Ezekiel; the power of God rested upon him; and he saw in vision a glorious Temple, the plan of which he minutely described. As to whether the prophet himself considered the design so shown as one to be subsequently realized, or as but a grand yet unattainable ideal, is not declared. Certain it is that the Temple of the vision has not yet been builded.
“In most of its essential features Ezekiel’s ideal followed closely the plan of Solomon’s Temple; so close, indeed, is the resemblance, that many of the details specified by Ezekiel have been accepted as those of the splendid edifice destroyed by Nebuchadnezzar. A predominant characteristic of the Temple described by Ezekiel was the spaciousness of its premises and the symmetry of both the Holy House and its associated buildings. The area was to be a square of five hundred cubits, walled about and provided with a gateway and arches on each of three sides; on the west side the wall was to be unbroken by arch or portal. At each of the gateways were little chambers regarded as lodges, and provided with porches. In the outer court were other chambers. The entire area was to be elevated, and a flight of steps led to each gateway. In the inner court was seen the great altar, standing before the House, and occupying the center of a square of one hundred cubits. Ample provision was made for every variety of sacrifice and offering, and for the accommodation of the priests, the singers, and all engaged in the holy ritual. The main structure comprised a Porch, a Holy Place, and an inner sanctuary or Most Holy Place, the last named elevated above the rest and reached by steps. The plan provided for even greater exclusiveness than had characterized the sacred area of the Temple of Solomon; the double courts contributed to this end. The service of the Temple was prescribed in detail; the ordinances of the altar, the duties of the priests, the ministry of the Levites, the regulations governing oblations and feasts were all set forth.
“The immediate purpose of this revelation through the vision of the prophet appears to have been that of awakening the people of Israel to a realization of their fallen state and a conception of their departed glory.” (The House of the Lord, pp. 37–38.)
The heavenly messenger explained to Ezekiel that the Levites who would keep charge of the holy house would be the sons of Zadok. Zadok was a righteous high priest in the days of King Solomon. Zadok replaced Abiathar (see 1 Kings 2:26–27, 35) because of his loyalty to David and Solomon. Zadok was the first high priest to officiate in Solomon’s temple. Apparently the Lord desired the descendants of the righteous Zadok to officiate in the latter-day temple in Jerusalem (see Ezekiel 44:15; 48:11).
The glory of God is manifest in the brightness and power of His divine presence. It is expected that the glory of the Lord would fill His holy house in Jerusalem. Unquestionably, His glory has filled all of the temples that have been built in His name and by His authority. (See Numbers 9:15–18; 2 Chronicles 5:13–14; Ezra 6:14–16; D&C 110:1–5; 124:27–28, 38–41.)
President Joseph Fielding Smith explained:
“When these temples [the temple seen by Ezekiel and others to be built in the New Jerusalem] are built, it is very likely that provision will be made for some ceremonies and ordinances which may be performed by the Aaronic Priesthood and a place provided where the sons of Levi may offer their offering in righteousness. This will have to be the case because all things are to be restored. There were ordinances performed in ancient Israel in the tabernacle when in the wilderness, and after it was established at Shiloh in the land of Canaan, and later in the temple built by Solomon. The Lord has informed us that this was the case and has said that in those edifices ordinances for the people were performed. . . .
“We are living in the dispensation of the fulness of times into which all things are to be gathered, and all things are to be restored since the beginning. Even this earth is to be restored to the condition which prevailed before Adam’s transgression. Now in the nature of things, the law of sacrifice will have to be restored, or all things which were decreed by the Lord would not be restored. It will be necessary, therefore, for the sons of Levi, who offered the blood sacrifices anciently in Israel, to offer such a sacrifice again to round out and complete this ordinance in this dispensation. Sacrifice by the shedding of blood was instituted in the days of Adam and of necessity will have to be restored.
“The sacrifice of animals will be done to complete the restoration when the temple spoken of is built; at the beginning of the millennium, or in the restoration, blood sacrifices will be performed long enough to complete the fulness of the restoration in this dispensation. Afterwards sacrifice will be of some other character.” (Doctrines of Salvation, 3:93–94.)
According to Ezekiel’s vision of the future, the Holy Land will be divided in strips running between the Mediterranean Sea on the west and the Dead Sea and the Jordan River on the east. Each of the twelve tribes will be given a strip of land with a strip out of the middle for the prince, the city, and the Levites, that is, the priests. Joseph will receive a double portion (Ezekiel 47:13) since Ephraim and Manasseh, Joseph’s sons, both became tribes in Israel. The city will have twelve gates, one for each tribe (including Levi and one for Joseph). On the north will be the tribes of Reuben, Judah, and Levi; on the east will be Joseph, Benjamin, and Dan; on the south will be Simeon, Issachar, and Zebulun; on the west will be Gad, Asher, and Naphtali. Jerusalem will then be called the Lord is there (Jehovah-shammah; see Ezekiel 48:35). There will be a gathering there of the scattered tribes of Israel, and the temple that Ezekiel saw in vision will be central in location and function in that gathering.
Regarding the inheritances of Joseph’s descendants in the Middle East, Sperry commented: “Of interest to the Latter-day Saints is the fact that provision is made for the tribes of Ephraim and Manasseh. It is quite evident from Ezekiel’s vision that not all of Joseph’s descendants are to have their inheritance on the American continent, as some of our people have supposed. We may be justified in believing, however, that most of Joseph’s seed will be provided for on this land (see Ether 13:5–12), but Ezekiel very obviously implies that some of Joseph’s descendants will dwell in Palestine.” (Voice of Israel’s Prophets, pp. 236–37.)
The Prophet Joseph Smith proclaimed: “Judah must return, Jerusalem must be rebuilt, and the temple, and water come out from under the temple, and the waters of the Dead Sea be healed. It will take some time to rebuild the walls of the city and the temple, &c; and all this must be done before the Son of Man will make His appearance.” (Teachings, p. 286.)
The waters issuing forth from under the temple and the healing of the Dead Sea may occur when the Lord Himself sets foot upon the Mount of Olives, causing this mountain to divide in two and create a large valley (see Zechariah 14:4; D&C 133:20–24; Enrichment I).
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Solomon’s temple as rendered in stained glass at Hechal Shlomo, Jerusalem |
Undoubtedly there will be converts who are not part of blood Israel who will receive an inheritance because of their devotion to the gospel. They will then be adopted into the house of Israel. These strangers may be some of the gentile peoples who will accept the gospel in the last days.
See Revelation 22:13–17 for the requirements one must fill to enter in the gates of the holy city.
The Joseph Smith Translation reads: “And the name of the city from that day shall be called, Holy; for the Lord shall be there” (see JST, Ezekiel 48:35; emphasis added). The temple will be built as a symbol to Israel that the Lord is with His people.
These chapters have shown the great prophetic insight with which the Lord blessed Ezekiel. Certainly the Lord trusted Ezekiel. He knew that this prophet among the exiles in Babylonia would see that these precious truths would be safely recorded and delivered to the nations of the earth.
Do you rejoice when you read the prophecies of Ezekiel? Does your soul burn within you to realize that the Lord is at the helm in the affairs of His children and that He will bring again His people Israel to their lands of promise and cleanse iniquity from their midst? Do you thrill with the knowledge that He will protect Israel from her enemies and punish the wicked and that a great and magnificent temple will be built upon Mount Moriah in the holy city Jerusalem for the tribe of Judah? If you had been in the presence of the Jews in Babylon, would you “know that a prophet hath been among them”? (Ezekiel 33:33).
Certainly we cannot take for granted that the prophecies of Ezekiel will come to pass. We must do as Nephi did when he heard Lehi’s recital of the vision of the tree of life and personally seek a confirmation of the truthfulness of Ezekiel’s vision from the Lord (see 1 Nephi 10:17). Ezekiel himself was taught by the same principle (see Ezekiel 44:5).
As you seek to know the truthfulness of what the prophets have revealed, remember that obtaining that knowledge is a gradual process. The Lord said: “I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are they who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom” (2 Nephi 28:30).
Take some time to reflect upon, ponder, and pray about the significance of Ezekiel’s great message. “Treasure these things up in your hearts, and let the solemnities of eternity rest upon your minds” (D&C 43:34).
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Armageddon! The name has inspired books, movies, and an almost endless amount of commentary. The very name conjures up pictures of vast armies, horrible suffering, and widespread devastation. It has created a host of speculations and much embellishment that is not scriptural. How much is known of this great event in the world’s history? How much of what is heard can be believed? Have the prophets really spoken that much about it? What about modern prophets? Have they too spoken of it? Where does it get its name?
It is not surprising, considering its great importance in the winding-up scenes of the earth’s telestial existence, to find that the prophets, ancient and modern, have spoken at great lengths and in much detail about this final war that will usher in the Millennium. Isaiah, Jeremiah, Ezekiel, Daniel, Zechariah, John, Joseph Smith, and others have all talked about the battle and the events associated with it. Elder Joseph Fielding Smith, after quoting from several of these prophets, said: “Now I have read these passages of Scripture from these various prophets. Here you will find Isaiah saying the Lord will pout out war upon all the world; Jeremiah saying the same thing and speaking of these terrible things; Daniel saying so; Ezekiel saying so. We find Joel, Zephaniah, Zechariah, all proclaiming that in this last day, the day when the sun shall be darkened and the moon turned to blood and the stars fall from heaven, that the nations of the earth would gather against Jerusalem. All of them speak of it; and when that time comes, the Lord is going to come out of His hiding place.” (The Signs of the Times, p. 170.)
Let us now examine what the prophetic record reveals, leaving out all unsubstantiated speculation and discussion. The information in the scriptures was given by the prophets. The prophets speak for themselves; this summary is provided only to guide your study of the prophetic sources, not to become the subject of your study itself.
In the southern part of Galilee in present-day Israel, about sixty miles north of Jerusalem, is a broad and fertile plain. Today it is one of the richest agricultural areas of the state of Israel and is often called Israel’s breadbasket. It runs from the Bay of Haifa on the northern coast in a southeast direction to the River Jordan. Fifteen miles wide at its greatest breadth, the valley of Esdraelon (its Greek name is still used today) is flanked on the north by the Nazareth ridge and on the south by Mount Carmel, Mount Gilboa, and the hills of Samaria.
One of the most important highways of antiquity passed through the valley. The Via Maris, or “Way of the Sea,” ran up the coast from Egypt, turned inland just south of present-day Haifa and Mount Carmel, followed an important pass through the hills, and then dropped into the Plain of Esdraelon. Because of the strategic importance of the pass, a fortified city lay at the entrance into the valley. The city was Megiddo, which name means in Hebrew “the place of troops” (see Samuel Fallows, ed., The Popular and Critical Bible Encyclopedia and Scriptural Dictionary, s.v. “Megiddo”). Because it lay on the flank of a hill, it was also known as Har-Megiddo or the “Mount of Megiddo.” In the English versions of the New Testament the name is rendered Armageddon (see Revelation 16:16).
From the earliest days, the valley of Armageddon, or the Plain of Esdraelon, has been the site of great battles. It has felt the tramp of Egyptian foot soldiers, heard the shouts of Assyrian battalions, witnessed the passing of Nebuchadnezzar’s Babylonian troops, watched as Jewish guerrillas fought Roman legionnaires, heard the cries of Crusaders and Moslems locked in battle, and has felt the crunch of Israeli troops maneuvering against Arab forces. Megiddo: “the place of troops.” One would be hard pressed to find a more appropriate name for this tiny area of the world’s geography.
And one would be hard put to find a more appropriate name for the last great battle of the world before the Savior comes. It was John who named it when he said: “And he gathered them together into a place called in the Hebrew tongue Armageddon” (Revelation 16:16). From that statement the name has come to be applied to the entire great war, although the phrase “battle of Armageddon” is not found in the scriptures. Some erroneously conclude that the final battle of the war will be fought there, but, as Elder Bruce R. McConkie pointed out, the final struggles will center around Jerusalem, though they may extend to Megiddo.
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Ruins at Megiddo |
“Some 60 air miles north of Jerusalem lies the ancient city of Megiddo (now called Tell el-Mutesellim). In its north-central Palestinian location, Megiddo overlooks the great Plain of Esdraelon, an area of some 20 by 14 miles in which many great battles took place anciently. Megiddo is the older Hebrew form of Armageddon or Har-Magedon meaning the Mount or Hill of Megiddo, or the Hill of Battles; it is ‘the valley of Megiddon’ mentioned in Zechariah. (Zech. 12:11.)
“At the very moment of the Second Coming of our Lord, ‘all nations’ shall be gathered ‘against Jerusalem to battle’ (Zech. 11; 12; 13; 14), and the battle of Armageddon (obviously covering the entire area from Jerusalem to Megiddo, and perhaps more) will be in progress. As John expressed it, ‘the kings of the earth and of the whole world’ will be gathered ‘to the battle of that great day of God Almighty, . . . into a place called in the Hebrew tongue Armageddon.’ Then Christ will ‘come as a thief,’ meaning unexpectedly, and the dramatic upheavals promised to accompany his return will take place. (Rev. 16:14–21.) It is incident to this battle of Armageddon that the Supper of the Great God shall take place (Rev. 19:11–18), and it is the same battle described by Ezekiel as the war with Gog and Magog. (Ezek. 38; 39; Doctrines of Salvation, vol. 3, p. 45.)” (Mormon Doctrine, p. 74.)
President Joseph Fielding Smith indicated that this great war would be one of the last events before Christ comes in His glory:
“One thing we are given by these prophets definitely to understand is that the great last conflict before Christ shall come will end at the siege of Jerusalem. . . .
“So we are given to understand that when the armies gather in Palestine will be the time when the Lord shall come in judgment and to make the eventful decision which will confound the enemies of his people and establish them in their ancient land forever.” (Doctrines of Salvation, 3:46–47.)
Obviously, this is an event of great importance to the world, and the Lord has given a wealth of detail so that those who will listen can be prepared and comforted as the greatest war in the history of the world begins to unfold.
According to the prophets, some important events must take place before the battle actually begins:
1. The house of Israel will be gathered from among the heathen (the Gentiles) and returned to their own land (see Ezekiel 36:24; 37:21).
2. The land of Israel will be rebuilt and reinhabited by the covenant people (see Ezekiel 36:10–12, 33–36).
3. The land will become highly productive and fruitful, even like the Garden of Eden (see Ezekiel 36:8, 29–30, 34–35).
4. There will be one nation in the land of Israel again (see Ezekiel 37:22).
5. Jerusalem will be reestablished as the capital city of the Israelites (see Zechariah 1:16–17; 2:12; 12:6; 3 Nephi 20:46).
6. Judah will become powerful in politics and warfare (see Isaiah 19:16–17; Zechariah 10:3, 5–6).
7. A great combination of organizations serving Satan will arise in the last days. This combination has several names: the “beast . . . out of the sea” (Revelation 13:1), representing the kingdoms of the earth (see JST, Revelation 13:1; 17:8–14; Bruce R. McConkie, Doctrinal New Testament Commentary 3:520); the “great and abominable church,” “the church of the devil,” “the great whore,” and “the mother of . . . abominations” (Revelation 17:1, 5).
Elder George Q. Morris of the Quorum of the Twelve stated that some of the totalitarian regimes of the 20th century were part of this coalition:
“The Savior recognized the domination of Satan over the world generally, and called him the prince of the world, but in a special way—in the way that Brother [Ezra Taft] Benson has referred to—he has entered into the politics of the world among the nations of the world, and already subjugated about one billion people of the world, and by a dire, sanguinary, and deadly philosophy has brought death to millions and has brought slavery to almost a billion people.” (In Conference Report, Apr. 1960, p. 100.)
Ezekiel and Jeremiah indicated areas that will be involved and named Israel as the target of the war:
1. Ezekiel named Gog of the land of Magog, the prince of Meshech and Tubal, as the leader of the forces that would come against Israel (see Ezekiel 38:1–3). Magog, Meshech, and Tubal were ancient peoples in the northern part of Asia Minor (see Notes and Commentary on Ezekiel 38:2–6). Gog is a symbolic name for the leader or leaders of this great evil power that will arise in the last days.
2. Ezekiel named Persia, Ethiopia, Libya, Gomer, and Togarmah as being in alliance with Gog (see Ezekiel 38:2–6; see also Notes and Commentary on Ezekiel 38:2–6 and the Bible Dictionary).
These designations refer to general areas of the ancient world, so a list of modern nations fighting in Armageddon cannot be compiled from these sources. Elder Bruce R. McConkie said: “The prophecies do not name the modern nations which will be fighting for and against Israel, but the designation Gog and Magog is given to the combination of nations which are seeking to overthrow and destroy the remnant of the Lord’s chosen seed.” (Mormon Doctrine, p. 298.)
3. The prophets agreed that all nations should be joined in this alliance in one way or another (see Jeremiah 25:26; Joel 3:1; Zechariah 14:2; Revelation 16:14).
4. The strategic objective of this great and evil alliance is clearly the nation of Israel (see Ezekiel 38:8, 15–16; Joel 2:1; 3:1–2; Zechariah 14:2).
Several of the prophets vividly described in figurative language the power and massiveness of this army.
Ezekiel described it as “clothed with all sorts of armour, even a great company with bucklers and shields, all of them handling swords” (Ezekiel 38:4) and as coming like “a storm” and “a cloud to cover the land” (v. 9), having “many people” with him, “all of them riding upon horses [a symbol of power in war], a great company, and a mighty army” (v. 15).
Daniel described the “king of the north” as coming with a “great army” which others have no “strength to withstand” (Daniel 11:13, 15) and as coming “like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over” (v. 40). Elder Joseph Fielding Smith specifically identified Daniel 11–12 as referring to the last days (see Signs of the Times, p. 156).
Joel stated that the army would be the greatest army in the history of the world up to that point (Joel 2:2). He described it as being like a “fire” that devours the land, leaving what had looked like the “garden of Eden” before their coming as “a desolate wilderness” (Joel 2:3; see also Joel 2:2, 4–5). Joel also said that the army would be highly disciplined in warfare and virtually invincible: “When they fall upon the sword, they shall not be wounded” (Joel 2:8; see also Joel 2:7, 9).
John the Revelator used the imagery of a cloud of locusts (vast numbers that bring great devastation) and described the army as having the “teeth of lions,” “breastplates of iron,” and “wings” that sounded like the “sound of chariots of many horses running to battle” (Revelation 9:8–9). The army was numbered “two hundred thousand thousand” (Revelation 9:16), having “breastplates of fire, and of jacinth, and brimstone” and with “fire and smoke and brimstone” issuing “out of their mouths” (Revelation 9:17). Elder Bruce R. McConkie, referring to the imagery of John and Joel, suggested that “it is not improbable that these ancient prophets were seeing such things as men wearing or protected by strong armor; as troops of cavalry and companies of tanks and flame throwers; as airplanes and airborne missiles which explode, fire shells and drop bombs; and even other weapons yet to be devised in an age when warfare is the desire and love of wicked men” (Doctrinal New Testament Commentary, 3:503).
It will be partly through the aid of false religionists working miracles that so many people join in this unholy alliance (see Revelation 13:11–15; 19:20). Elder Orson Pratt taught that “so great will be the darkness resting upon Christendom, and so great the bonds of priestcraft with which they will be bound, that they will not understand, and they will be given up to the hardness of their hearts. Then will be fulfilled that saying, That the day shall come when the Lord shall have power over his Saints, and the Devil shall have power over his own dominion. He will give them up to the power of the Devil, and he will have power over them, and he will carry them about as chaff before a whirlwind. He will gather up millions upon millions of people into the valleys around about Jerusalem in order to destroy the Jews after they have gathered. How will the Devil do this? He will perform miracles to do it. The Bible says the kings of the earth and the great ones will be deceived by these false miracles. It says there shall be three unclean spirits that shall go forth working miracles, and they are spirits of devils. Where do they go? To the kings of the earth; and what will they do? Gather them up to battle unto the great day of God Almighty. Where? Into the valley of Armageddon.” (In Journal of Discourses, 7:189.)
One question that arises as one studies the prophetic picture is, How could a nation as tiny as modern Israel stand against the combined armies of the world? The answer lies in an understanding of the role of two important participants in these great events.
John the Revelator gave the most detailed picture of these two participants. They are called the “two witnesses,” the “two olive trees” and the “two candlesticks” (Revelation 11:3–4). Latter-day revelation teaches that they are “two prophets . . . raised up to the Jewish nation” who will “prophesy to [them] after they are gathered and have built . . . Jerusalem” (D&C 77:15).
Elder Bruce R. McConkie wrote:
“These two shall be followers of that humble man, Joseph Smith, through whom the Lord of Heaven restored the fulness of his everlasting gospel in this final dispensation of grace. No doubt they will be members of the Council of the Twelve or of the First Presidency of the Church. Their prophetic ministry to rebellious Jewry shall be the same in length as was our Lord’s personal ministry among their rebellious forebears.
“The two olive trees, and the two candlesticks [are] symbols of the two witnesses; meaning, perhaps, that as olive trees, they shall provide oil for the lamps of those who go forth to meet the Bridegroom; . . . and that as lamp stands they shall reflect to men that light which comes from Him who is the Light of the World.” (Doctrinal New Testament Commentary, 3:509–10.)
These prophets will have power to pronounce great judgments upon the earth (see Revelation 11:5–6).
“They shall have power like Elijah who called down fire from heaven to consume his enemies, and who sealed the heavens that it rained not in all Israel for the space of three and a half years (1 Kings 17 and 18; 2 Kings 1), and like Moses by whose word blood and plagues lay heavily upon the Egyptians. (Ex. 7, 8, 9, and 10.)” (McConkie, Doctrinal New Testament Commentary, 3:510.)
Their miraculous power seems to be the force preventing Gog and his army from succeeding in annihilating Israel. Elder Parley P. Pratt wrote: “John, in the eleventh chapter of Revelation, gives us many more particulars concerning this same event. He informs us that after the city and temple are rebuilt by the Jews, the Gentiles will tread it under foot forty and two months, during which time there will be two prophets continually prophesying and working mighty miracles. And it seems that the Gentile army shall be hindered from utterly destroying and overthrowing the city, while these two prophets continue.” (A Voice of Warning, p. 33.)
Isaiah called these prophets “two sons” and said they were the only hope of deliverance for Israel because they would be “full of the fury of the Lord” (JST, Isaiah 51:19–20; see also JST, Isaiah 51:17–18).
John showed that eventually the two prophets will be captured and killed by the opposing army, and their bodies will be left in the streets of Jerusalem for “three days and an half” as the forces of evil engage in a great celebration over their death (Revelation 11:9; see also Revelation 11:7–8, 10).
“That level of spiritual debauchery is shown forth by the fact that the wicked not only slay the prophets of God, but boast of their deeds and glory in them. Such people, as the Jaredites and Nephites before them, are ripened in iniquity and are ready for that destruction and burning which shall cleanse the vineyard of corruption when Jesus descends with his chariots of fire.” (McConkie, Doctrinal New Testament Commentary, 3:510.)
During the “three days and an half” that the prophets lie dead in the streets, the army will ravage the city of Jerusalem and the remaining population of Israel (Revelation 11:9). Elder Pratt explained: “After a struggle of three years and a half, they [Gog’s army] will at length succeed in destroying these two prophets and then overrunning much of the city; they will send gifts to each other because of the death of the two prophets, and in the meantime will not allow their dead bodies to be put in graves, but will suffer them to lie in the streets of Jerusalem three days and a half, during which time the armies of the Gentiles, consisting of many kindreds, tongues, and nations, passing through the city, plundering the Jews, will see their dead bodies lying in the street.” (Voice of Warning, p. 33.)
Zechariah says that only one-third of the nation of Israel will survive this final extremity when the “city [Jerusalem] shall be taken, and the houses rifled [looted], and the women ravished; and half of the city shall go forth into captivity” (Zechariah 14:2; see also Zechariah 13:8–9; 14:1).
In what will be one of the blackest moments of Israel’s history, just as it appears that they are about to be annihilated, the Lord’s fury will be unleashed upon the kingdoms of the world (see Ezekiel 38:18), and the Lord will “go forth, and fight against those nations” (Zechariah 14:3).
1. The two prophets, lying dead in the streets of Jerusalem, will be resurrected in the sight of the people (see Revelation 11:11–12): “After three days and a half, on a sudden, the spirit of life from God will enter them; they will arise and stand upon their feet, and great fear will fall upon them that see them. And then they shall hear a voice from heaven saying, ‘Come up hither,’ and they will ascend up to heaven in a cloud, with their enemies beholding them.” (Pratt, Voice of Warning, p. 33.)
2. An earthquake will strike the earth, affecting the whole world—the greatest earthquake the world has ever known (see Revelation 11:13; 16:18; Ezekiel 38:19–20; Haggai 2:6–7).
Elder McConkie taught:
“Three natural changes in the earth—all apparently growing out of one transcendent happening—are here named [Revelation 16:17–21] as attending our Lord’s Second Coming. They are:
“1. Earth’s land masses shall unite; islands and continents shall become one land.
“2. Every valley shall be exalted and every mountain shall be made low; the rugged terrain of today shall level out into a millennial garden.
“3. Such an earthquake as has never been known since man’s foot was planted on this planet shall attend these changes in the earth’s surface and appearance.
“And, fourthly, as recorded elsewhere, the great deep—presumably the Atlantic ocean—shall return to its place in the north, ‘and the earth shall be like as it was in the days before it was divided.’ (D. & C. 133:21–24.)” (Doctrinal New Testament Commentary, 3:543.)
This quake will evidently create a huge spring in Jerusalem which will form a new river, flowing westward to the Mediterranean Sea and eastward to the Dead Sea (see Zechariah 14:8–9; Joel 3:18; Ezekiel 47:1–5). Because of this river, the Dead Sea will have its waters healed, that is, it will become a lake with verdant foliage surrounding its shores and fish teeming in its waters (see Ezekiel 47:6–12; Joseph Smith, Teachings of the Prophet Joseph Smith, p. 286).
The area around Jerusalem, which is now very hilly and steep, will be smoothed out and become like “a plain” (Zechariah 14:10).
3. The Mount of Olives will be split in two, providing an avenue of escape for the house of Israel (see Zechariah 14:4–5).
“All [the prophets] speak of [this day]; and when that time comes, the Lord is going to come out of His hiding place. You can see what a terrible condition it is going to be; and the Jews besieged, not only in Jerusalem but, of course, throughout Palestine are in the siege; and when they are about to go under, then the Lord comes. There will be the great earthquake. The earthquake will not be only in Palestine. There will not be merely the separation of the Mount of Olives, to form a valley that the Jews may escape, but the whole earth is going to be shaken. There will be some dreadful things take place, and some great changes are going to take place, and that you will find written in the book of Ezekiel (38:17–23).” (Smith, Signs of the Times, p. 170.)
4. As the Jews flee through this avenue of escape they will see their Messiah who has come to deliver them. In gratitude and joy they will throw themselves at the feet of the Deliverer and discover the wounds in His hands and feet. Suddenly they will realize that their Messiah is the Messiah who came to them before, and the Jewish nation will be converted to their God. (See Zechariah 14:5; 12:9–10; 13:6; D&C 45:47–53.)
5. The Lord’s fury upon the army of Gog will consist of other judgments in addition to the great earthquake:
The armies of Gog will turn upon each other, perhaps in the panic and confusion of the great earthquake (see Ezekiel 38:21; Zechariah 14:13).
A great rain of fire and hail will shower down upon the army (see Ezekiel 38:22; D&C 29:21; Revelation 16:21). John said the hailstones will weigh a talent, which is about 75.6 pounds or 34.3 kilograms (see Bible Dictionary, s.v. “weights and measures”). Ezekiel stated that fire will also be sent against the land of Magog (see Ezekiel 39:6). The account by Ezekiel could very easily be a description of atomic warfare. Isaiah described the fire’s effect on the land itself (see Isaiah 34:9–10).
A plague will strike the army, causing terrible disease and calamity (see Zechariah 14:12; compare D&C 29:18–20).
The result will be that only one-sixth of the invading army will survive the Lord’s judgments (see Ezekiel 39:2), and their power to make war will be destroyed. In Jerusalem itself, 7000 will be slain, and one-tenth of the city destroyed (see Revelation 11:13).
So great will be the devastation that for seven years Israel will be able to live off the spoils of war left behind (see Ezekiel 39:8–10). It will take seven months to bury the dead, and thereafter burial teams will search out the remaining bodies in an attempt to cleanse the land (see Ezekiel 39:11–16). Isaiah said that the Lord “hath delivered them to the slaughter . . . and the mountains shall be melted with their blood” (Isaiah 34:2–3). Jeremiah stated that the Lord “will give them that are wicked to the sword, . . . and the slain of the Lord shall be at that day from one end of the earth even unto the other” (Jeremiah 25:31, 33).
The judgments of the Lord upon the armies of Gog is known in the scriptures as the great day of the Lord’s “sacrifice” (see Isaiah 34:5–6; Ezekiel 39:17–22), the Lord’s “controversy with the nations” (Jeremiah 25:31), the “supper of the great God” (Revelation 19:17; see also Revelation 19:18–21), and “the great winepress of the wrath of God” (Revelation 14:19; see also Revelation 19:15; D&C 133:48–51).
6. Elder Charles W. Penrose summarized the foregoing list of events: “The bankrupt nations, envying the wealth of the sons of Judah, will seek a pretext to make war upon them, and will invade the ‘holy land’ to ‘take a prey and a spoil.’ . . .
“His [Christ’s] next appearance [after coming to his temple] will be among the distressed and nearly vanquished sons of Judah. At the crisis of their fate, when the hostile troops of several nations are ravaging the city and all the horrors of war are overwhelming the people of Jerusalem, he will set his feet upon the Mount of Olives, which will cleave and part asunder at his touch. Attended by a host from heaven, he will overthrow and destroy the combined armies of the Gentiles, and appear to the worshipping Jews as the mighty Deliverer and Conquerer so long expected by their race; and while love, gratitude, awe, and admiration swell their bosoms, the Deliverer will show them the tokens of his crucifixion and disclose himself as Jesus of Nazareth, whom they had reviled and whom their fathers put to death. Then will unbelief depart from their souls, and ‘the blindness in part which has happened unto Israel’ be removed.” (“The Second Advent,” Millennial Star, 10 Sept. 1859, pp. 582–83.)
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The Mount of Olives will split in two. |
Armageddon signals the end of the world, which is defined as “the destruction of the wicked” (JS—M 1:4). But it prepares the way for the ushering in of the millennial reign of Christ and the era of peace that will endure for a thousand years. Mankind will enter a remarkable period of righteousness, health, education, prosperity, and security. (See Isaiah 65:17–25; Zechariah 14:9, 16–20; D&C 84:98–102; 101:23–24; 133:52–56.)
The millennial era could not begin without the widespread destruction of the wicked. Therefore, while the battle of Armageddon is in and of itself a thing horrible to contemplate, it is necessary because of the wickedness of the world, and ultimately it will play an important part in the Lord’s plan for redemption of the world. President Joseph Fielding Smith observed:
“I know these are unpleasant things. It is not a pleasant thing even for me to stand here and tell you that this is written in the Scriptures. If the Lord has a controversy with the nations, He will put them to the sword. Their bodies shall lie unburied like dung upon the earth. That is not nice, is it, but should we not know it? Is it not our duty to read these things and understand them? Don’t you think the Lord has given us these things that we might know and we might prepare ourselves through humility, through repentance, through faith, that we might escape from these dreadful conditions that are portrayed by these ancient prophets? That is why I am reading them. I feel just as keenly as you do about the condition, and I pray for it to come to an end, but I want it to come to an end right. . . .
“So I pray every day of my life that the Lord will hasten His work; and while all this has to take place, I hope He will hasten it, that it may soon come to an end, that peace may come; and so I repeat, as I said in one of the talks some time ago, I am praying for the end of the world because I want a better world. I want the coming of Christ. I want the reign of peace. I want the time to come when every man can live in peace and in the spirit of faith, humility and prayer.” (Signs of the Times, pp. 154–55, 175.)
