An end was to come upon the homeland. The repetition suggested a complete end, a final judgment. The term “four corners of the land” meant the judgment would embrace the whole land. This message, which was given about 612 BC, approximately six years before the destruction by Nebuchadnezzar, would have been uttered with expression. “Israel” was really Judah at this time, and the coming judgment included the “[whole] land” in the sense of the 70 years of desolation because of the failure of the people over the years to properly observe the Jubilees. The “four corners of the land” are a reminder of the four winds in Revelation 7:1. There is a relationship between the impending doom of natural Israel back there and the impending doom of nominal spiritual Israel in the near future. The words “an end, the end” indicate final judgment.

The setting of this chapter was right after the fulfillment of the 430 (390 + 40) days that Ezekiel lay on his left and right sides. During all that time, his hair grew. Now, at the end of the 430 days, Ezekiel was instructed to cut off all the hair on his head and beard—that was a lot of hair!—and divide it into three parts by carefully weighing it. Ezekiel’s treatment of the hair demonstrated how those of Judah would die in the coming literal siege of Jerusalem, for the hairs represented the people. There was a sufficient quantity of hair to make this demonstration dramatic. Ezekiel ended up bald.

One third of the hair was burned with fire in the midst of Ezekiel’s portrayal of Jerusalem. This action showed that the city would be destroyed by fire and that people would die in the fire. Another third of the hair was chopped with a knife, portraying that people would be slain in the violence of the war. The final third was scattered in the wind. As the hair was scattering, Ezekiel ran after the hair with a sword and slashed at it in the air, showing that people would be pursued and killed as they tried to escape from Jerusalem, ran out for food, or ran out to actively defend the city.

Luke Chapter 21:  The Widow’s Mite, Destruction of the Temple and Time of Trouble

Luke 21:1 And he looked up, and saw the rich men casting their gifts into the treasury.
Luke 21:2 And he saw also a certain poor widow casting in thither two mites.
Luke 21:3 And he said, Of a truth I say unto [...]

Basically the word “spirits” pertains to doctrine, but it is like the word “conversation” in the King James, which we change to “conduct.” Therefore, it is helpful to think of “spirits” as being both the doctrine and the disposition, or character, of the one who is pronouncing the message. The false element professed to be prophets, taking the position that they were speaking the truth. However, the listener had to be cautious. Since John spoke so much about “love” in this epistle, we can add the thought of “conduct” as well. Thus the listener was to test the doctrine of the speaker and observe his character, conversation, and conduct to see if they squared with Scripture and the qualifications of a bona fide Christian. Both the doctrine and the spirit that accompanied the doctrine were to be tested. In fact, testing and careful consideration were essential “because many false prophets are gone out into the world.” We are not to be too trustful of what we hear and of what one professes to be.

In verses 28 and 29, Jesus was speaking primarily of the Kingdom Age. Notice the two component parts: those who “have done good” and those who “have done evil.” Those who have done good would be the Little Flock, the Great Company, and the Ancient Worthies (the “spirits of just men made perfect”—Heb. 12:23). The Ancient Worthies will be raised perfect, having already proven faithful. When the Kingdom is established, the krisis period for each of these three classes will already have occurred, whereas the world will get their krisis period in the Kingdom.

“Damnation” (Greek krisis) means “judgment.” Krisis is translated “condemnation” in verse 24 and “judgment” in verse 27. The thought is of a trial period, not just a verdict. The Revised Standard Version has “resurrection of judgment,” that is, a resurrection of stripes and disciplines. Thus the nature of the judgment is shown rather than just final judgment.

Notice the word “immediately.” The disciples received Jesus into the boat, and immediately the boat was at their destination. As the writer of the last Gospel, John did not repeat all the details of the other Gospels but added new information, and this important detail had been overlooked. Apparently, the other writers just saw Jesus as stopping the wind and calming the elements. However, as Jesus stepped into the boat, it was at land—immediately. This incident shows his control of the elements (as does his walking on the sea). It also has an antitypical fulfillment (as does the earlier incident where he was asleep in the boat during the storm).

The ruler had asked what he must do to inherit eternal life, and Jesus had said, “If thou wilt be perfect.” Only perfect obedience under the Law would give life, let alone consecration and following Jesus in the Gospel Age. The rich, young ruler went away sorrowfully, “for he had great possessions” (verse 22). The discussion terminated at that point, for a sensitive area had been touched.

Not many noble, wise, mighty, or rich are called (1 Cor. 1:26). The ruler’s neighbors probably considered him exemplary, but God does the calling. Usually He purposely calls those who are not so well esteemed in order to put to foolishness the wisdom of men. God can make something out of nothing, and He can make something into nothing. He calls the humble to put to nothingness that which men admire profoundly. As a result, no flesh will be able to glory in its own presence. Paul’s reasoning is like a sequel to this incident with the rich ruler. Those who know they are “sick” need a physician; those who feel whole are less likely to seek help.

Notice Jesus’ reply: “Even the same that I said unto you from the beginning.” The Jews’ question is astounding: “Who art thou?” Not only had Jesus been telling them all along, but they should have been able to figure out who he was because of his miracles. In the Garden of Gethsemane, he asked his apprehenders, “Why do you come after me at night? I have boldly, throughout my ministry, stated these things to you frequently, yet you apprehend me like a thief.” And at his trial, they asked what he had been saying when he had taught over and over, and they should have known. He spoke openly of his purpose in appearing before them as a teacher. The point is, if one is not sympathetic to the words spoken by another, it is like talking to a stone wall. The reasoning will not get through no matter how plainly stated.

God was telling Ezekiel in advance, “Though I give you this message, it will not be accepted. In fact, the populace as a whole will reject it, but preach the message nevertheless, and do not be afraid of their looks.” Because of his strong denunciations, Ezekiel was called “the Moses of the captivity.” Christians who utter uncompromising proclamations of truth also have the experience of dwelling among briars, thorns, and scorpions, as it were. The feet members will have a parallel experience at the end of the age.

Ezekiel’s face and forehead were made strong and harder than flint against the Israelites’ faces so that he would “fear them not, neither be dismayed at their looks.” This suggests that the Israelites’ faces and foreheads were also hard (they were upset, angry, and displeased), but God made Ezekiel’s face and forehead even harder—like adamantine stone (such as the diamond) and thus harder than flint. He would be stern and unyielding in matters of principle, and in the message he had to discharge, he would not be cowed or affected in the least by the reaction of the people.

Flint is inflexible. Isaiah, Jeremiah, and Ezekiel had strong messages. In fact, all of the prophets had strong messages. Consider Ezra, for example. He must have been a forceful character to make the Israelites separate permanently, with no communication, from their heathen wives and children.