Ezekiel 20:46
"Son of man, set your face toward the south, preach against it, and prophesy against the forest of the Negev.
A Parable of JudgmentW. Jones Ezekiel 20:45-49
The Forest in FlameJ.D. Davies Ezekiel 20:45-49

In a nation, men's minds are in every stage of development; a hundred phases of feeling prevail. Hence God, in his kindness, sent his instructions in every possible form, and adapted his reproofs to every state of mind - to children as well as to men of riper years.

I. THE PARABLE IMPLIES A RESEMBLANCE BETWEEN MEN AND FOREST TREES. Amid many differences, there are some resemblances, and it is on one of these resemblances that this admonition fastens. In the earlier stages of their life, trees grow better in clusters. They serve as a support to each other, and also as a protection against storms. But soon the roots rob nourishment, each from the other. The boughs shut out the light and air. They prevent the growth and hardening of the wood. They become mutually injurious. Sap diminishes. The branches dry and decay. So it is with men in society. Casting off the fear of God, they corrupt each other. They become one another's tempters. Healthy growth ceases. Shutting out, each from the other, the light and sunshine from heaven, their proper life shrivels, epics up, and decays. They become combustible - lit for burning.

II. RESEMBLANCE BETWEEN GOD'S RIGHTEOUS ANGER AND MATERIAL FIRE. On these two resemblances the parable depends. As fire naturally lays hold of and destroys forest trees, be does God's anger naturally lay hold of and destroy wicked men. There is a fixed and unalterable correspondence. "Be sure your sin will find you out!" You may as well swallow poison, and hope to live; you may as well set fire to gunpowder, and expect it not to explode; you may as well touch a galvanic current, and think to avoid any nervous sensation, - as to sin, and not suffer penalty. Each is alike an eternal decree of the living God. As each plant has in it the potency to produce another plant, so every sin has in it the germ of destruction.

III. PROXIMITY TO EVIL MEN CONSTITUTES A DANGER. All the trees in a forest are not equally dessicated. Yet such becomes the fierceness of the flame, fed by the drier trees, that those less dessicated are reduced to ashes. Men may be less guilty than their neighbours; they may flatter themselves that they are not so corrupt as others; nevertheless, it they do not separate themselves, or labour to improve their neighbours, they may be consumed in the general conflagration. The green trees were threatened with destruction along with the dry. Evil company is perilous. Each one has sin enough to draw down Divine anger.

IV. MENTAL BLINDNESS IS A DISASTROUS EFFECT OF SIN. "Doth he not speak in parables?" The bulk of men say, "It is a pretty story. It has much literary beauty. The preacher was eloquent, imaginative, interesting." Yet they see not the moral significance, do not feel the points of application. The sermon well suited some absent person; it did not touch them. The eyes of conscience are put out. As it was in the day when Jesus spake his parables, so is it always. "Men see, but do not perceive; they hear, but do not understand." Today a thousand self-blinded men say, "The doom of the wicked is not so terrible as it seems; for the alarming language of Jesus Christ was only a parable." Yet a parable contains hidden truth, sometimes the most arousing. - D.

All flesh shall see that I the Lord have kindled it.
I. DIVINE JUDGMENT IS A TERRIFIC FACT. God has His ideas about conduct; has a care about His moral universe. His ideas, when uttered in what we solemnly call judgments, are appropriately uttered. The flood, the fire on the cities of the plain, the destruction of Jerusalem, the death of the Saviour, the ghastly mysteries of hell — all utter God's judgments on evil.

II. DIVINE JUDGMENT WROUGHT BY HUMAN AGENCY. Judges, and parliaments, and kings; the frown of friendship, the hiss of outraged conscience in the home, or the Church, or the State; the pursuit of the police detective, and the grip of the gaoler; the revolutions of nations, and the catastrophes of commerce, may all, however blindly, be human agents in Divine retribution.

III. DIVINE JUDGMENTS MARKED BY NATURALNESS. Let a man recall his life, break it up into the seven ages Shakespeare depicts, and he will find the resultant of the sins of each age in the retribution he has to suffer. The sinner finds, as has been strikingly said, that just as by abusing the body he brings a curse on it, so by abusing the soul.

IV. DIVINE JUDGMENT IS VERY COMPREHENSIVE IN ITS INFLUENCE. It is in accordance with historic facts, philosophic theory, and moral rectitude, that man should bring blessing or evil upon his fellow man. This fact, first, illustrates the extent of human influence; second, suggests the accountability of man to man for his moral conduct.


1. The revolutions of life are under Divine control.

2. The result of these revolutions will be the victory of righteousness.All the processes of repentance and doubt, of spiritual and of mental struggle, are designed by God to lead not to perpetual anarchy and revolt, but the rest and peace of submission to Christ.

(Urijah R. Thomas.)

Ezekiel, Israelites, Jacob, Teman
Babylon, Bamah, Egypt, Negeb
Drop, Dropped, Face, Field, Forest, Negeb, Negev, Preach, Prophesy, Prophet, South, Southland, Speak, Teman, Towards, Woodland
1. God refuses to be consulted by the elders of Israel
4. He shows the story of their rebellions in Egypt
19. in the desert
27. and in the land
33. He promises to gather them by the Gospel
45. Under the name of a forest he shows the destruction of Jerusalem

Dictionary of Bible Themes
Ezekiel 20:46-48

     4448   forests

Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown,
Lewis Bayly—The Practice of Piety

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to
John Cunningham—The Ordinance of Covenanting

There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be
Arthur W. Pink—Tithing

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Sanctioned by the Divine Example.
God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,--that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished
John Cunningham—The Ordinance of Covenanting

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist
Samuel Davidson—The Canon of the Bible

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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