The Book of Ezekiel contains profound prophecies concerning the fate of the ancient city of Tyre, a mighty commercial metropolis. God Almighty, speaking with authority in the first person, declared through Ezekiel that many nations would come against Tyre like the waves of the sea, one after another, to destroy its walls, break down its towers, and demolish its buildings. God foretold that the stones, timbers, and even the topsoil of Tyre would be scraped into the Mediterranean Sea, rendering the city like the top of a rock, a place to spread nets, and a spoil to many nations. Specifically, in Ezekiel 26:7-11, God proclaimed that Nebuchadnezzar, king of Babylon, would be brought against Tyre from the north with horses, chariots, horsemen, and a great army. He would slay the people with the sword, set engines of war against the walls, break down the towers, enter the gates, tread down the streets with the hoofs of his horses, and bring down the strong garrisons. Yet, God also declared that Nebuchadnezzar would not complete the full destruction, as many nations, not just one, would follow in succession to fulfill the prophecy. Further, in Ezekiel 26:12-14, God spoke of other nations that would come after Nebuchadnezzar, laying the stones, timber, and soil of Tyre into the sea, leading to its complete destruction. This prophecy challenged the notion of mere human conjecture, as God asserted His authority, claiming to be the Creator and Ruler of the universe capable of bringing such pronouncements to pass. The prophecy began to unfold with Nebuchadnezzar's 13-year siege, during which he demolished the fortified part of Tyre on the mainland. The inhabitants fled to the island portion, half a mile offshore, fortifying it as New Tyre while the mainland became known as Old Tyre. Though Nebuchadnezzar fulfilled part of the prophecy, he did not cast the debris into the sea as foretold. Centuries later, Alexander the Great continued the fulfillment of God's word. In 332 B.C., he demolished the remains of Old Tyre and used the debris to build a causeway across the strait, turning the island into a peninsula. After a seven-month siege, he scaled the walls of New Tyre, slaughtered 8,000 citizens, executed 2,000 more, and sold 30,000 into slavery, further advancing the prophesied destruction of Tyre as declared by God through Ezekiel.

The book of Ezekiel, particularly from chapters 36 through 48, reveals a profound movement of time toward a future conclusion, becoming evident in chapter 36 and continuing through the subsequent chapters. These prophecies clearly take place after Christ's return, when God regathers and resettles Israel from the areas of the world into which He had previously scattered them. In chapter 36, God addresses the Israelites for their past misdeeds, promising to collect and bring them back to their land, transforming their circumstances despite the mockery of surrounding nations. Chapter 37 presents an astonishing vision of resurrection, where God fills the land with the whole house of Israel, described as an exceedingly great army, indicating a future event long after current times. Chapters 38 and 39 depict warfare involving Gog and Magog against a seemingly defenseless Israel, yet God fights for His people, affirming their restoration. From chapter 40 onward, Ezekiel describes a detailed vision of a new temple, assumed to be in Jerusalem, with intricate specifications for rooms, gateways, steps, artistic works, and sacrificial areas. God declares this temple as His house, emphasizing His preparation for future offerings and activities within it. The vision suggests that Old Covenant ordinances and worship requirements will be reinstated, compelling the Israelites, particularly the Levites who strayed, to perform these rituals correctly under God's watchful eye. This detailed account in Ezekiel indicates that practices often considered obsolete may be resurrected for a purpose within God's plan, challenging the notion that they are permanently discarded. The book underscores that such practices remain part of God's creation and purpose, to be enacted again as He deems necessary, specifically for the Israelites who were held to a high standard under their covenant with Him.

In the book of Ezekiel, God compares Israel and Judah with Sodom, portraying them as sisters under the skin due to their similar immoral conduct. Ezekiel 16 contains a searing statement on this comparison, highlighting the shameful behavior of these nations. Written after both Israel and Judah were punished by God and sent into captivity for their immorality and anti-God spirituality, the book of Ezekiel stands apart from other biblical prophecies that warned the Israelitish people before calamity struck. Instead, Ezekiel's message remains to be preached, serving as a report of what is currently in process of occurring, not merely as ancient history. In Ezekiel 16:44-52, God's accusations are primarily aimed at Judah, though all accused are guilty of the same sins at varying levels of intensity. God evaluates Israel, declaring them every bit as bad as Sodom, though not quite as severe as Judah, indicating the ongoing moral decline.

The book of Ezekiel, particularly in chapters 37 through 48, presents a vision of future events following Christ's return, where God regathers and resettles Israel from the areas into which He previously scattered them. In Ezekiel 34, God pronounces judgments against the shepherds of Israel, the governing authorities, for failing to care for and protect their flocks. Ezekiel 35 introduces Edom, a nation with vicious qualities, against whom God prepares judgment as He rescues Israel after they endure severe punishment. In Ezekiel 37, the vision of the Valley of Dry Bones signifies a resurrection and a total regathering of the whole house of Israel, an event set long after the current time. Ezekiel is transported in a vision to observe detailed descriptions of a new temple, with extensive measurements and plans provided by God, continuing through to the end of the book. This includes the restoration of the Levitical priesthood and the building of an altar, indicating the reinstatement of sacrifices. In Ezekiel 44, God provides specific instructions for the priests, covering details such as hair length and clothing to prevent defilement of His Holy Place. Ezekiel 45 and beyond reveal further plans, including allocations for farming in the suburbs for city workers and the designated locations for each Israelitish tribe. These elements demonstrate that practices like sacrifices and the Levitical priesthood, though not required under the New Covenant, are not done away with but held in reserve by God for a future time when Israel will be required to perform them correctly as part of their restoration and punishment.

The prophet Ezekiel, among the first captives taken to Babylon by Nebuchadnezzar's army, received profound visions from God while in exile near the River Chebar. In these visions, he was transported to Jerusalem, witnessing abominations within the Temple itself. He saw an image of jealousy set up in the Temple courtyard, causing God to distance Himself from the sanctuary. Further, he uncovered a hidden chamber within the Temple walls, engraved with pagan idols, where seventy elders of Israel conducted clandestine pagan worship. Ezekiel also observed women weeping for Tammuz in a sexual ritual and men in the Temple's inner court worshipping the sun with their backs to God, showing contempt. Each vision revealed greater wickedness, with God declaring that the land was filled with violence due to these abominations, provoking His anger. God's judgment was severe, as He declared He would act in fury, showing no pity or mercy despite their cries. In a vision of judgment, Ezekiel saw God leave His portable throne and position Himself at the Temple's threshold, a place of judgment. Angels were commanded to slay without mercy across Jerusalem, affecting all from old to young. Ezekiel, anguished by this command, fell on his face, crying out to God, questioning if all of Israel's remnant would be destroyed in this fury. He was tormented by the sins of Israel's leaders and people, especially within the Temple, and by the devastating consequences they faced. In another vision, God commanded an angel to take fire from among the cherubim and give it to a man clothed in linen, symbolizing that Jerusalem would burn with divine fire. Ezekiel watched as the cherubim and God returned to heaven, leaving him with the terrifying impact of witnessing the destruction of the Temple, the slaughter of many, and the end of his homeland. Additionally, in a vision involving a spirit being with a writer's inkhorn, God instructed him to mark the foreheads of those who sighed and cried over the city's abominations, protecting them from the ensuing judgment. This emphasizes the importance of being tormented by surrounding evil, as Ezekiel was, in the face of impending tribulation.

The Book of Ezekiel presents a unique perspective among the prophetic writings, as Ezekiel, a contemporary of Jeremiah and Daniel, delivered his messages from a prisoner-of-war camp on the banks of the Chebar River in Babylon. Unlike Jeremiah, who remained in Judah, and Daniel, who was integrated into the Babylonian government, Ezekiel's prophecies are primarily addressed to Israel, though occasionally touching on Judah. By the time Ezekiel began writing, Israel had already been in captivity for over 120 years, and Judah had recently fallen to Nebuchadnezzar's army and been scattered. Therefore, the prophecies Ezekiel was inspired to give are not for his immediate time but for a future period, specifically for the nations of Israel in the time of the end, just before Christ's return. These warnings, directed to a captive Israel that Ezekiel could not physically reach, resonate with relevance for modern times, depicting conditions that mirror current news reports of major cities. One striking prophecy for our era highlights the prevalence of violent crime, stating that the blood of one crime touches the blood of another, underscoring the severity of moral decay. Through Ezekiel's words, God's warnings remain sure, urging reflection on the impending calamities facing Israel as a nation.

The book of Ezekiel, written by a Jew from the tribe of Judah while in captivity in Babylon on the River Chebar, contains messages directed to Israel, despite being composed nearly 130 to 140 years after Israel's disappearance from historical view following their conquest by Assyria between 722 and 718-19 BC. Although Israel as a nation no longer existed at the time of writing, having been replaced by Samaritans in their land, the book's intended audience is understood to be modern Israel, now located in Northwest Europe, the United States, and British Commonwealth countries. These messages, not fully accessible to Israel until much later, are now read by descendants who remain unaware of their direct relevance. In Ezekiel 16:14-34, the text vividly describes Israel's profound unfaithfulness, mentioning harlotry and adultery eighteen times within twenty verses, portraying a nation far from loyal to the covenant with God. This depiction, while recounting ancient Israel's behavior, serves as a mirror to the moral and spiritual state of modern Israel, highlighting a society immersed in similar faithlessness. The scattering of Israel is presented as a deserved consequence, and the text warns of an unprecedented period of suffering, as foretold in Jeremiah 30, due to this ongoing conduct. Further, in Ezekiel 20, the recurring theme of idolatry emerges as Israel's primary sin, both anciently and in modern times, with the word "idols" appearing 36 times throughout the book. This idolatry manifests prominently through Sabbath-breaking, identified as a form of submitting to another god by disregarding God's commandment to keep the Sabbath. The pervasive nature of this sin underscores the urgent need for modern Israel to recognize and address this fundamental breach of covenant loyalty to God.

The Book of Ezekiel provides significant insight into the end-time punishment of Israel, reflecting the broader theme of divine judgment and retribution for unfaithfulness. Ezekiel, a contemporary of Jeremiah, ministered during the time of Jerusalem's fall, yet his prophecies often address the broader house of Israel, including the tribes dispersed long before his era. His messages frequently target those referred to as the Lost Ten Tribes, speaking toward the north where these Israelites had migrated after their captivity by the Assyrians. In Ezekiel 5, God outlines the severe punishments awaiting Israel due to their grievous sins, dividing the judgment into thirds: one third will perish by famine and disease, another by war, and the final third by scattering and captivity. A small remnant, symbolized as those bound in a garment, will survive, with some protected and others exposed to further hardship. This remnant will witness the devastation and ultimately turn back to God, acknowledging His warnings. Ezekiel emphasizes that Israel should have anticipated this judgment, as God had repeatedly forewarned them through prophets, leaving no excuse for their ignorance. Moreover, Ezekiel 6 reinforces the gravity of this time, portraying it as a period of unparalleled suffering where only a few will endure. The prophet also highlights the moral degradation of Israel, noting that their sins surpassed even those of Sodom and Gomorrah, and that the Jews at the time of Jerusalem's fall outdid the earlier Israelites in wickedness. This accumulation of sin necessitates the Great Tribulation, a time when God must purge His people to refine a remnant willing to serve Him. Through Ezekiel's prophecies, the certainty of God's justice is underscored, aligning with the overarching biblical principle that unfaithfulness brings inevitable consequences, yet always with the purpose of restoration for those who repent.

The book of Ezekiel is primarily written to Israel, though Judah is included within its scope. It addresses the circumstances of the time it was inspired, highlighting the severe leadership problems among the Israelitish people. Ezekiel lived long after Israel had gone into captivity, and the message of the book was not received by them at that time. Instead, it serves as a enduring message for Israel, revealing God's judgment on the nation for the poor quality of leadership that contributed to their scattering. When combined with other scriptures, the book of Ezekiel underscores the need for the Israelitish people, especially those in the church with His Spirit, to prepare for challenging times ahead and to remain faithful to God amidst these conditions.

In the Book of Ezekiel, God provides unambiguous summaries of the Israelites' leadership, extending His evaluation beyond governing authorities to include leaders from all parts of society. Ezekiel, a priest, was deported to Babylon during the second relocation in 597 BC, following Judah's fall to Babylonian armies. He was placed in a prison camp on the River Chebar, where God began delivering messages to him, starting with a dazzling vision of divine glory, possibly portraying God's portable throne. Ezekiel's message is divided into three sections: the first covers God's judgment of Judah, the second addresses God's judgments on the Gentiles, and the third focuses largely on the restoration of Israel in the end time. In Ezekiel 34:1-10, found at the beginning of the third section, God charges the leadership of Judah with severe indictments, using the metaphor of shepherds to represent anyone responsible for guiding a community. This term broadly encompasses national leaders, local officials, corporate heads, educators, entertainers, media figures, and even parents, highlighting the extensive scope of those who should provide righteous leadership over others.

The Book of Ezekiel addresses the house of Israel, primarily focusing on Israel already in captivity, though Judah is included within the greater Israel. The context reveals that Israel and Judah went into captivity at separate times, with Judah following one hundred and twenty years after Israel. Ezekiel, a Jew in captivity with the Jews, wrote messages that never reached the house of Israel due to the timing of their captivity. The book operates on three levels: past history during Ezekiel's time, events occurring as he wrote, and prophecies for the future, even to the present day. Ezekiel 20 highlights that idolatry and Sabbath breaking were the primary causes of Israel and Judah's captivity. The recurring theme of idolatry is evident, with the word "idol" or "idols" appearing nineteen times prior to Ezekiel 20:16, and additional contexts implying idolatry. This persistent idolatry, linked to Sabbath breaking, underscores the reasons for God's judgment. God warns of future consequences, stating that He will chase His people with the sword, a prophecy that still applies to the Israel of God today, indicating ongoing scattering and the need for repentance. The symbolism in Ezekiel, such as the temple and Jerusalem representing the church, emphasizes the gravity of idolatry within the very sanctuary of God. God reveals even worse abominations, possibly implying practices like sun worship, which turn backs away from His dwelling place. This serves as a sobering reminder of the seriousness of straying from His commandments, particularly the Sabbath, which is rooted in idolatry as the base of sin.

The Book of Ezekiel holds a significant place in understanding the historical and prophetic messages directed toward the houses of Israel and Judah. Ezekiel, a Jew, was taken into captivity in Babylon during one of Nebuchadnezzar's invasions of Judah, likely in 594 BC. God commissioned Ezekiel to prophesy to the house of Israel, though he was placed among the house of Judah in Babylon, near the river Chebar, where he remained until his martyrdom by fellow Jews in a concentration camp. Despite his physical location, Ezekiel's message was intended for the house of Israel, a separate nation from Judah, which had already been devastated and taken into captivity by the Assyrians between 722 and 720 BC, over a century before Ezekiel's time. The house of Israel, having been scattered by the Assyrians, migrated over centuries, eventually settling in regions such as northwest Europe, the Americas, Australia, New Zealand, and South Africa by the 18th, 19th, and 20th centuries. Consequently, Ezekiel's message did not reach the house of Israel during his lifetime but was delivered much later, primarily through modern means in the 19th and 20th centuries. These prophecies, while largely fulfilled for the house of Judah, remain unfulfilled for the house of Israel, indicating that the warnings and consequences described are still pending for these nations, which are identified as having a combined population of nearly five hundred million people. In Ezekiel 5, the portrayal of destructive dooms primarily focuses on various forms of calamity, with only one mention of warfare, referred to as the sword. These prophecies underscore the impending judgments that await the mighty nations of Israel, reflecting a pattern of divine retribution for disobedience, consistent with the blessings and cursings outlined in earlier scriptures. God's commitment to follow through on His word ensures that these events will come to pass, affecting those in regions associated with the house of Israel, as a reminder of the consequences of straying from His commands.

The book of Ezekiel is written to Israel, including Judah, though Ezekiel himself was a captive among the Jews. This book addresses the rebellious house of Israel, specifically the ten northern tribes who had disappeared into history 120 years prior to its writing. Its significance lies in its relevance to those living in the end-time, as it never reached the original audience of Israel but was spoken to the Jews by Ezekiel. God repeatedly refers to Israel as a rebellious house, emphasizing their waywardness. In Ezekiel 22, God provides a generalized description of the society in which we live, addressing four groups—prophets, priests, princes, and people. This society is depicted as far from truth, immorally rapacious in conduct, and carnally devoid of spirituality, leaving God with no choice but to consume them with the fire of His wrath. God expresses a desire for a man to build a hedge or wall and to stand in the gap for the benefit of the land. This implies that a man can both build a wall and be a wall, protecting and separating the truth of God from destruction, as seen in Jeremiah's commission to stand as a fortress-like wall in Judah. In Ezekiel 9, there is an encouraging note of a remnant who are not in a rebellious state, whom God will spare. Though not directly stated, the implication is that a mark on their foreheads serves as a symbol of a protective wall, separating them from those who are slain.