Ever wondered what would happen if God sent His prophet to the barbershop? In Ezekiel chapter 5, we witness one of Scripture's most unusual prophetic demonstrations as Ezekiel is commanded to take a sword, shave his head and beard, and perform a series of symbolic actions with his hair.
Far from being merely theatrical, this peculiar haircut serves as a powerful visual prophecy about Jerusalem's impending destruction. The sword used as a razor foreshadows the violence awaiting the city. The careful weighing of the hair on scales represents divine judgment against God's standard. Each third of the hair meets a different fate – burning, cutting, and scattering – vividly illustrating the three ways Jerusalem's inhabitants would perish: by fire during the siege, by sword in battle, and through exile to foreign lands.
Most poignant is the small remnant of hair Ezekiel tucks into his garment hem, symbolizing the faithful few God would preserve. Yet even from this protected remnant, some hairs are cast into fire, delivering a sobering message that even God's people aren't immune from accountability.
The prophecy pulls no punches with its graphic language of famine, wild beasts, and God declaring "my eye will have no pity and I will not spare." This rarely-preached aspect of God's character challenges our modern tendency to emphasize divine love while ignoring divine justice. As one listener noted, "We've created a caricature of God as a sugar-coated uncle who brings presents on our birthday."
This episode forces us to wrestle with difficult questions: How do we reconcile God's love with His wrath? Why don't churches address God's judgment more often? What does this mean for believers today who think membership in God's remnant guarantees immunity from consequences? Join us as we reason through these challenging passages and discover their timeless relevance for contemporary faith.
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May God Bless you!! - Glenn and Steve
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:20):
God is going to send his prophet, ezekiel, to the
barbershop.
Matter of fact, he's not reallysending him to the barbershop,
he's going to have Ezekiel cuthis own hair and it's going to
be quite an event.
Hi, my name is Glenn.
I'm here with Steve.
We are Reasoning Through theBible.
If you have your copy of theWord of God, turn it to Ezekiel,
chapter 5.
Again, god is going to instructhis prophet to cut his hair.
(00:59):
Only he has to do it in acertain way and do some things
with it.
That's going to be an objectlesson for the people of ancient
Israel, but they're so clearand so profound that we are
really blessed to be able tobring them to you.
So we're going to go ahead anddive in Again.
Steve, can you start reading atEzekiel, chapter 5 and read the
first six verses?
Speaker 2 (01:18):
As for you, son of man, take a sharp sword.
Take and use it as a barber'srazor on your head and beard.
Take the scales for weighingand divide the hair.
One third you shall burn in thefire at the center of the city
when the days of the siege arecompleted.
Then you shall take one thirdand strike it with the sword all
(01:39):
around the city.
And one third you shall scatterto the wind and I will
unsheathe a sword behind them.
Take also a few in number fromthem and bind them in the edges
of your robes.
Take again some of them andthrow them into the fire and
burn them in the fire.
From it, a fire will spread toall the house of Israel.
(02:01):
Thus says the Lord.
God, this is Jerusalem.
I have set her at the center ofthe nations, with lands around
her, but she has rebelledagainst my ordinances more
wickedly than the nations andagainst my statutes more than
the lands which surround her,for they have rejected my
(02:22):
ordinances and have not walkedin my statutes.
Speaker 1 (02:26):
With this, god tells Ezekiel to do an additional
strange event.
He's been having Ezekiel dosome very odd things as
attention getters for the Jewishpeople who are in captivity in
Babylon.
He had him lay on his side forover a year.
He had him cook his food withmanure, eat a very small amount
(02:48):
of food.
He's doing yet another of thesethings that are here to teach
ancient Jewish people and for ustoday.
This one, god tells him to takea sword and cut off all his
hair and his beard, and he isthen to weigh it on a scale and
to thirds, he is to burn part ofit.
(03:08):
He is to cut up part of itaround the city and then scatter
some to the wind.
And then, the final part, he'ssupposed to take a small amount
and weave them into the hem ofhis clothes.
Now, steve, the first part ofthat, he was to shave with a
sharp sword.
Now why in the world would hehave him cut off all his hair
(03:31):
and shave his beard, but use asword to?
Speaker 2 (03:34):
do it with.
This whole scene that's takingplace in these first chapters of
Ezekiel are depicting the siegethat's going to happen in
Jerusalem.
I think, glenn, the usage ofthe sword is to give an object
lesson that Jerusalem is goingto fall by the sword, and that
that is the reason why he'sinstructed to use the sword.
(03:55):
What do you think?
Speaker 1 (03:56):
It's exactly that God is using these pagan nations to
go up against and kill thepeople of Jerusalem, and they
will die by the sword.
The lesson here is you don'tnormally shave with a sword, you
shave with a razor.
And he says in verse 1, to takea sharp sword and use it as a
barber's razor, shaving with asword very unusual, but it is to
(04:20):
give the illustration that thepeople of Jerusalem will be
faced with a sword and they willbe dealt with with a sword.
He is to go into the middle ofa public street, shave all his
hair and his beard using a swordand then weigh them with a
(04:41):
scale.
Now, in those days they usedbalance scales.
You would balance whatever itis.
You're weighing against astandard measure, a standard
weight.
So the hair here is beingweighed against a measure, a
standard, of course.
The lesson here is clear thepeople of Israel are weighed
against the scale of God's law.
(05:03):
They had not kept God's law andthey're going to be found
wanting.
A scale is a symbol of God'sjudgment.
He is weighing Jerusalemagainst the law that God gave
them.
Let's go through the majorparts here.
The first part he would burn.
Why in the world would he havehim burn his hair.
Speaker 2 (05:24):
This is depicting what's going to happen with the
siege with the city.
Sometimes sieges would justchoke the city and the city
would give up and the conquerorwould just go into the city and
wouldn't destroy it, but inJerusalem's case it's going to
be destroyed by fire.
I think this is a depictionthat one-third of the population
(05:47):
of Jerusalem is going to sufferwhenever the city is burned,
and that's what actually happens.
We have from historicalaccounts that Nebuchadnezzar
burns the city and temple.
Speaker 1 (05:56):
Right, exactly.
He even says in verse 2 thatthis is to be done when the days
of the siege are completed.
He's very clearly representingthe dividing of the hair, and
the burning is what's going tohappen to a third of the people
in Jerusalem when the siege iscompleted, when the pagan armies
(06:20):
finally break through the walls, then here's what's going to
happen At least a third of themare going to die by fire in the
burns.
Now, steve, you ever smelledburning hair?
It really stinks.
It has a smell that there'snothing really quite like it.
So the smell of burning hairhere is also part of the lesson
for the people, is it not?
Speaker 2 (06:41):
It is, and, yes, I have smelled burning hair before
.
I have a video of Tina at ourfirst daughter's birthday party.
It was her one year or maybetwo-year-old birthday party, and
Tina is lighting the candle andas she's bending over, her hair
catches on fire.
And so, yes, I have smelledhair on fire and it's an
(07:04):
unpleasant smell Burning hairstinks and, to God, the people
that disobey his law reallystink.
Speaker 1 (07:11):
That's the lesson here, and again, he was to weigh
this hair on a scale.
What I'm immediately remindedof is God has this illustration
of you've been weighed and foundwanting, and this is not the
only place we hear this Over.
In Daniel, chapter 5, verse 25,god gave the message to the
(07:34):
pagan king there.
Remember the finger, the handthat wrote on the wall.
The message was Mina, mina,tekel ufarsin, and he said okay,
who can interpret this?
They bring in Daniel.
The message that God was givingto the king is God has numbered
your kingdom and ended it, andyou've been weighed in the
(07:55):
balances and found wanting andyour kingdom has been divided
and given to another.
That same message you've beenweighed and found wanting is
given here to God's own people,his chosen people.
One of the messages, if wecompare all these prophets, is
that God will judge and ifthere's anything you get out of
(08:19):
these prophets, it's that Godhas a these prophets, it's that
God has a standard against sin,and if we just ignore that, we
will be weighed and foundwanting.
The first third of the hair heburns, the second one was to be
cut up with the sword andscattered around the city.
Then the last third was to bejust thrown to the wind, steve.
(08:44):
What would those represent?
Speaker 2 (08:46):
The sword represents a instrument of war and battle.
So I think that's an indicationthat, as the city is overrun in
this siege, that possibly evenpeople that are trying to escape
and get out, they're going todie by the sword.
They're not going to die in thefires that take place, they're
going to die by the sword.
(09:07):
And the ones that are going tobe scattered to the wind, those
are the ones that are going toactually escape and get out from
the siege that's taking placein Jerusalem.
Speaker 1 (09:16):
Yes, exactly.
At least a third of the peoplescattered to the wind will be
taken captive in foreign nations.
Then two-thirds of them aregoing to be destroyed.
They'll be killed either by thesword or by the destruction of
the fire of the city.
Hard and harsh lesson thatEzekiel has for the Jewish
(09:36):
people.
In verse 3, it says there's totake a small number of these
hairs and sew them or bind theminto the edges of your robe, the
hem of your robe.
Now, steve, what would theserepresent?
Remember, he took the vastmajority of it and either burned
it, cut it up or let it scatterto the wind.
(09:56):
He was to take a few and bindthem into the hem of his garment
, of his clothes.
What?
Speaker 2 (10:02):
would this represent?
This is a representation of theremnant, the ones that are
actually believers in Yahweh andfollow his ordinances and his
statutes.
All throughout Israel's history, there's always been what's
referred to as a remnant there'sa group of the true believers
(10:23):
throughout their history.
This is a representation that,even though Jerusalem is being
judged and Judah, the southernkingdom, has finally fallen
along with Jerusalem, thatthere's still some within there
that are a remnant.
They're true believers and Ithink the depiction of taking
them, putting them and tuckingthem away in his garment is a
(10:44):
way of representation that Godis going to protect them.
Speaker 1 (10:48):
God always does have a remnant.
He tells us this in Romans,chapter 11, that God has always
had a remnant.
He judges the majority of theJewish people simply because the
majority of them disobeyed God.
But he keeps a remnant andthat's one of the messages and
we'll pick up that message againas we get later in the book of
(11:09):
Ezekiel.
But he takes a few of the hairsand binds them, sews them into
the hem of his clothes sothey're kept safe.
God will always have a remnantand he will keep them safe.
But in the very next verse,verse 4, take again some of them
, and that's the ones that aresewed up into the hem of the
(11:32):
garment.
Take again some of them andthrow them into the fire and
burn them in the fire.
From it, a fire will spread toall the house of Israel.
He keeps a remnant, a smallerremnant than what got destroyed
or scattered, but even thatremnant, a few of them, will be
burned in the fire.
(11:53):
The lesson here is that eventhough the remnant is kept safe,
they are not necessarily keptsafe forever.
No matter what, god will stilljudge, even the remnant.
Steve, we today in the churchlike to say oh, we're part of
the remnant.
That's what we're taught in theNew Testament.
Right is that believers inChrist?
(12:14):
Those are the remnant.
Are we safe from God's judgmentjust because we're in the
church today?
Speaker 2 (12:20):
We're not safe in the church and by the term church
that we're using right now,glenn is the body of Christ.
We have a responsibility tospread the gospel to the rest of
the nations.
We're seeing today thatchurches, meaning the assemblies
of the local people, are doinga lot of pagan things on their
(12:44):
worship stages and also throughtheir sermons.
So I think there's a mixturewithin even the not within the
body of Christ, but with thebody of local people that come
together, you have a remnantthat are actual believers mixed
in with tares, so to speak, andthey're there supposedly
(13:07):
worshiping.
But we have a responsibility asmembers of the body to hold the
ones accountable.
And if we're just sitting thereas a body of believers,
allowing these pagan worshipingto take place on the stage and
attending that church, thatlocal assembly, and the sermons
(13:29):
to be an offensive sermon to God, there's going to be a judgment
that's going to take place.
Now the judgment for believersis not one of salvation or not.
That's not the judgment thatwe're going to face.
What we're going to face are ajudgment as to the rewards that
we have.
(13:50):
But if we go back to theillustration of the local body
of believers, there's going tobe a judgment, I think, on that
church and the local believersthere.
Somehow, the churches might betaken to a point where it
doesn't exist anymore and itjust dwindles away or goes away,
but God's not going to bemocked.
(14:10):
He's very clear about that.
We have a responsibility tostand up for God, make sure that
the true gospel is going out tothe people, and if we just sit
by and let pagan stuff happen ina local church that we attend,
yeah, I think that there's goingto be a judgment on us as to
why did we let that happen?
Speaker 1 (14:31):
If we ask the question can a member of the
remnant by that I mean the NewTestament church can a member of
the remnant New Testamentchurch still a member of the
remnant New Testament churchstill be judged by God with his
wrath if they disobey?
I think the answer to that hasto be yes.
Romans 11 uses the illustrationof an olive tree that the
(14:54):
natural branches were cut offbecause of unbelief, and he's
talking to the Gentiles beinggrafted.
In Romans 11.21 he says if weare haughty and unbelieving, god
can cut us off.
The warning in the NewTestament is clear Don't take
advantage of God's grace.
(15:14):
Don't take advantage and say,oh well, I'm saved, therefore I
can act like I want, or I canlet anything into the church
that I want.
My friend, the ancient Jews wereGod's chosen people and they
would not.
They refused to believe andfollow God's commands and they
were judged for their unbelief.
(15:35):
He warns us in the NewTestament if we don't obey, then
we will face a judgment of Godas well Again, not for our
salvation, but we will pay aprice.
In verse 6, he accusesJerusalem of something.
Steve, what does he accuseJerusalem of in verse 6
(15:56):
specifically?
Speaker 2 (15:57):
He says there at the first part that they have
rebelled against his ordinances,and even more wickedly than the
nations that surround them,they have not obeyed his
statutes.
Speaker 1 (16:10):
Exactly and we should take the same warning.
Yes, we are believers in JesusChrist, but it's quite easy for
us to point fingers at theseancient Jews and say, well, they
should have known better.
My friend, look at what's beengoing on in many churches in our
day.
We should know better.
Look at the things that weallow into our private life.
(16:31):
We should know better.
Let's move on to the nextpassage.
Starting in verse 8 and readingdown through, verse 17 says
this.
Therefore, thus says the LordGod Behold, I, even I, am
against you and I will executejudgments among you, in the
sight of the nations and becauseof all your abominations, I
(16:52):
will do among you what I havenot done and the like of which I
will never do again.
Therefore, fathers will eattheir sons among you and sons
will eat their fathers, for Iwill execute judgment on you and
scatter all your remnant toevery wind.
So as I live, declares the LordGod, surely because you have
(17:13):
defiled my sanctuary with allyour detestable idols and with
all your abominations, therefore, I will also withdraw idols and
with all your abominations,therefore, I will also withdraw
and my eye will have no pity andI will not spare One-third of
you will die by plague or beconsumed by famine.
Among you, one-third will fallby the sword around you and
(17:37):
one-third I will scatter toevery wind and I will unsheathe
a sword behind them.
Thus my anger will be spent andI will satisfy my wrath on them
and I will be appeased, andthey will know that I, the Lord,
have spoken in my zeal when Ihave spent my wrath upon them.
Moreover, I will make you adesolation and a reproach among
the nations which surround you,in the sight of all who pass by.
(18:00):
So it will be a reproach, areviling, a warning and an
object of horror to the nationswho surround you.
When I execute judgmentsagainst you in anger, wrath and
raging rebukes, I, the Lord,have spoken when I send against
them the deadly arrows of faminewhich were for the destruction
(18:21):
of those whom I will send todestroy you.
Then I will also intensify thefamine upon you and break the
staff of bread.
Moreover, I will send on youfamine and wild beasts and they
will bereave you of children.
Plague and bloodshed also willpass through you and I will
bring the sword on you.
I, the Lord, have spoken.
(18:43):
Steve, what do you think ofwhen?
Speaker 2 (18:45):
you hear those words.
Like I said before, god is notgoing to be mocked.
He's serious with them.
(19:07):
When he gave them theseordinances and statutes, why he
created this nation of Israelwas to be a symbol to the other
nations of who he is.
He is the God of Israel andthey are his people.
When we went through Zechariah,one way he put it is they're
the apple of my eye.
His expectation is great forthem because they've been
entrusted with these ordinancesand statutes, as Paul puts it in
Romans, and they havecompletely abandoned it.
You see this picture here.
(19:27):
They're no longer adhering tothem, and not only that, but
they've gone back to idolworship, and I say gone back to,
you get a sense that they neverreally purged it completely out
of their midst.
They've allowed this idolworship of other gods to creep
into them and, rather than beinga light to all the other
(19:50):
nations, they have allowed theother dark nations to become a
darkness within their own nation.
God's not pleased with that atall.
Speaker 1 (20:00):
God is not pleased with that.
This is very harsh language.
It's very graphic, steve.
I've been a Christian for over40 years and I've heard a good
number of sermons, but thenumber of sermons where I've
really heard the harshness ofGod's judgment and wrath are
very, very few.
(20:20):
These are messages that don'talways go over well in our
churches.
We're really good about talkingabout God's grace, and His
grace and love really are good,and we should talk about those
things, but we do need to getaround to talking about God's
wrath and what happens when wedisobey.
There are great lessons here,and it's as much of a truth as
(20:44):
some of the blessings we findover in the Sermon on the Mount.
These are lessons that manychurches just ignore.
They don't believe there's aGod that can pour out His anger
and wrath.
So, steve, does God have anger?
Speaker 2 (20:58):
and wrath?
Steve McLaughlin, he does, andhe's depicting this here.
Does God have anger and wrath?
He does, and he's depictingthis here.
He's finally going to allowJerusalem to fall, and not just
fall, but to be completelydestroyed, along with the temple
, the place where he dwelt.
He's going to allow that to bedestroyed completely.
So, yes, he does.
Yes, god is patient, but he'salso sure in what he's going to
(21:24):
do with judgment.
Remember when Abraham.
He tells Abraham, I'm going tomake a great nation out of you,
but your descendants are goingto go off into captivity for 400
years and you're going to bebrought back.
The reason why he says thatthey're going to go off into a
land and become slaves for 400years is because the sin of the
(21:46):
Amorites has not come tocompletion.
That means that he has beenpatient with them for 400 years
so that when the Israelites comeback in to take the land, we
see all this idol worship,everything else that's taken
place there in the land.
We see all this idol worship,everything else that's taken
place there in the land.
They have been given though 400years by God in order to become
(22:11):
a worshiper in him and theyhave rejected him.
So therefore, their land isgoing to be taken away from them
and the Israelites are going togo in and take it.
God says I'm going to go inbefore you.
The Israelites are going to goin and take it.
God says I'm going to go inbefore you.
I have given you this land.
He is very sure, measured inhis patience, but he's also very
(22:31):
sure and measured the judgmentthat he says he's going to bring
about.
Speaker 1 (22:34):
Let me just go through and pick out one thing
here in this section.
And again, we just read it.
It's quite graphic, but look atthe end of verse 11.
He says there read it.
It's quite graphic, but look atthe end of verse 11.
He says there I will alsowithdraw and my eye will have no
pity and I will not spare.
We have here a God saying thatthere's going to be a time when
he will punish without pity.
(22:54):
Steve, why is it that we todaydon't want to think of a God as
having anger and pouring out hiswrath without pity?
Speaker 2 (23:05):
Because it avoids us having to think that we're not
going to get away with themocking that we do to him.
So, therefore, we think that heis going to have pity on us.
We think that, oh, he's aloving God and he's merciful and
he's gracious, and I'm notreally that bad of a person.
I might do some things here andthere I'm talking about people
(23:27):
that are non-believers.
I'm not really that bad of aperson and I'm better than the
average person out there, and soI think God's going to have
pity and mercy on me, but that'snot what he's going to have.
He's very direct in regards towhat it takes in order to have
eternal life, and that's beliefin the Lord, jesus Christ as
your Savior and for the thingsthat he has done on the cross
(23:50):
and his death, burial andresurrection.
Without that covering of theshed blood of Jesus Christ,
there is not going to be anypity for the ones who are lost.
Speaker 1 (24:00):
We don't like to think of a God that is wrathful
and will pour out his anger andpunishment.
We don't like to think of thatbecause we don't want to have to
answer for our sin.
I don't want to have to answerfor mine and you don't want to
have to answer for yours, myfriend.
If we think we're going to getaway with sin and disobedience,
(24:21):
we are sadly mistaken, becauseGod keeps track and knows all
these sins of all these people.
The Jewish people were hischosen people.
He made promises to them andbecause they're his chosen
people, he kept track of whatthey were doing and he
ultimately punishes them for it.
Again, the statements therethat he's making it's going to
(24:42):
be so bad, the famine's going tobe so bad, that you're going to
have to eat your own familymembers.
It's quite severe when anall-powerful God is fed up with
the sins of his people.
Are people going to get awaywith sin and disobedience?
The answer is no, steve.
How do we reconcile this withthe fact that God is a loving
(25:06):
God?
We have all these passagesthroughout the Old Testament and
the New that talks about God'slove and mercy.
Yet here we have passage afterpassage where he's saying I will
not spare, I will not have pity.
I'm going to pour out my anger.
Many people are going to die.
How do we reconcile a lovingGod and a wrathful God?
Speaker 2 (25:27):
Just with what I mentioned before John 3, 16,.
For God so loved the world thathe gave his only begotten Son,
so that whoever believeth in himshall not perish but have
everlasting life.
That is the merciful part ofGod.
He has provided a way that wewill not have everlasting life.
That is the merciful part ofGod.
He has provided a way that wewill not have to perish.
(25:47):
But if you reject that way,then you will perish.
So that's how you reconcile thetwo.
He is exact in his judgment andthere will be judgment.
But there is a way to escapethat judgment.
It's to again believe and faithand trust in the Lord Jesus
Christ.
Speaker 1 (26:06):
Why can't God just wave a hand and say oh yeah, I
know you disobeyed, but I'llforgive you.
I'm a nice guy, so I'll justignore all that and be forgiving
.
Why can't he do that?
Speaker 2 (26:17):
He could do that if he had human characteristics,
but he is a just God.
That is also put forth inRomans 3, that Jesus came as a
satisfactory sacrifice so thatGod could be just and the
justifier.
So it all comes down to.
There has to be justice as faras our lives and our wanting and
(26:42):
ability to become a believer inJesus Christ and follow him.
If you don't want to do it,that's fine, but there's going
to be justice that comes withthat.
Speaker 1 (26:52):
We're going to find out before we get through the
book of Ezekiel, that the Jewishpeople had adopted the pagan
practices of the people aroundthem and were sacrificing their
own children to the pagan idols.
With that, if God just winkedat it and let it go one, it
would continue and it needed tostop.
Two, he wouldn't be good.
(27:14):
Simply because evil needs to bepunished.
We have a good God and he isexercising that goodness by
punishing evil.
These were evil people that haddone horrible things and they
deserved God's justice and wrath.
Very few times that I've everheard a sermon on the wrath of
(27:36):
God.
There was a sermon years agocalled Sinners in the Hand of an
Angry God.
That started a great revival,and I think possibly it's time
for another of those messages weneed to hear about God's anger
and wrath.
We have a caricature of Godthat's a sugar-coated uncle that
(27:58):
brings presents on my birthday.
Yes, god's loving, but he'salso wrathful.
And if we're going to have acomplete view of God, we need to
learn the lesson of Ezekiel.
And in verses 16 and 17, godsays he prepared this famine for
Israel's enemies, but now he'sgoing to send those enemies to
(28:19):
destroy Jerusalem.
God is telling the Jews that hewill send famine and wild
beasts which are going to killtheir children.
I guess, steve.
It just seems like, over andover, wave after wave of God's
anger and he keeps being moreand more descriptive about the
punishment and his anger andwrath.
Does God sometimes do painfulthings?
(28:42):
Again, we tend to have thiscaricature of God in our day
that he always does things thatfeels good.
Does our God sometimes dothings that are quite painful?
Speaker 2 (28:54):
They are.
Think about how you disciplinedyour children when they were
younger, and what I mean by thatwas you took things away from
them access to certain devices,or you grounded them things like
that.
Well, that was painful to them.
They couldn't go out and playwith their friends or they
(29:18):
couldn't communicate with theirfriends, or something like that,
for a period of time.
It was to discipline them.
It was to tell them period oftime.
It was to discipline them.
It was to tell them you need toobey.
There's reasons why you need toobey us as parents.
If you don't want to do that,there's going to be consequences
to it.
When we went through judges,that was one of the things.
You can control the decisionthat you make, but you can't
(29:39):
control the outcome and theconsequences of it.
Through that, we saw that thedecisions we make should always
be ones that are following Godand sticking close to Him.
Then you don't face those harshconsequences that we're seeing
here, that he is going todeliver to these people.
Speaker 1 (29:58):
Two times in this last part of this chapter, god
says this is going to happen.
I, the Lord, have spoken.
These things are sure and theywill happen.
The wheels are in motion.
God is announcing to the Jewishpeople that his wrath will come
upon them and it's inevitable.
I think today we severely needthis lesson.
(30:19):
One of the reasons he sentEzekiel because the other
prophets were ignored by thepeople.
So today we are continuing tobe just as deaf, just as blind.
We don't want to see what Godhas for us and we don't want to
hear about his wrath andjudgment.
But, my friend, it's part ofthe Word of God.
(30:40):
We're at the end of thischapter.
Next time we're going to get tochapter six.
It's not going to get any morepleasant, because God has again
wave after wave of judgment andwe'll reason through that next
time.
Speaker 2 (30:53):
Thank you so much for watching and listening.
May God bless you.
God is going to send his prophet, ezekiel, to the
barbershop.
Matter of fact, he's not reallysending him to the barbershop,
he's going to have Ezekiel cuthis own hair and it's going to
be quite an event.
Hi, my name is Glenn.
I'm here with Steve.
We are Reasoning Through theBible.
If you have your copy of theWord of God, turn it to Ezekiel,
chapter 5.
Again, god is going to instructhis prophet to cut his hair.
(00:59):
Only he has to do it in acertain way and do some things
with it.
That's going to be an objectlesson for the people of ancient
Israel, but they're so clearand so profound that we are
really blessed to be able tobring them to you.
So we're going to go ahead anddive in Again.
Steve, can you start reading atEzekiel, chapter 5 and read the
first six verses?
Speaker 2 (01:18):
As for you, son of man, take a sharp sword.
Take and use it as a barber'srazor on your head and beard.
Take the scales for weighingand divide the hair.
One third you shall burn in thefire at the center of the city
when the days of the siege arecompleted.
Then you shall take one thirdand strike it with the sword all
(01:39):
around the city.
And one third you shall scatterto the wind and I will
unsheathe a sword behind them.
Take also a few in number fromthem and bind them in the edges
of your robes.
Take again some of them andthrow them into the fire and
burn them in the fire.
From it, a fire will spread toall the house of Israel.
(02:01):
Thus says the Lord.
God, this is Jerusalem.
I have set her at the center ofthe nations, with lands around
her, but she has rebelledagainst my ordinances more
wickedly than the nations andagainst my statutes more than
the lands which surround her,for they have rejected my
(02:22):
ordinances and have not walkedin my statutes.
Speaker 1 (02:26):
With this, god tells Ezekiel to do an additional
strange event.
He's been having Ezekiel dosome very odd things as
attention getters for the Jewishpeople who are in captivity in
Babylon.
He had him lay on his side forover a year.
He had him cook his food withmanure, eat a very small amount
(02:48):
of food.
He's doing yet another of thesethings that are here to teach
ancient Jewish people and for ustoday.
This one, god tells him to takea sword and cut off all his
hair and his beard, and he isthen to weigh it on a scale and
to thirds, he is to burn part ofit.
(03:08):
He is to cut up part of itaround the city and then scatter
some to the wind.
And then, the final part, he'ssupposed to take a small amount
and weave them into the hem ofhis clothes.
Now, steve, the first part ofthat, he was to shave with a
sharp sword.
Now why in the world would hehave him cut off all his hair
(03:31):
and shave his beard, but use asword to?
Speaker 2 (03:34):
do it with.
This whole scene that's takingplace in these first chapters of
Ezekiel are depicting the siegethat's going to happen in
Jerusalem.
I think, glenn, the usage ofthe sword is to give an object
lesson that Jerusalem is goingto fall by the sword, and that
that is the reason why he'sinstructed to use the sword.
(03:55):
What do you think?
Speaker 1 (03:56):
It's exactly that God is using these pagan nations to
go up against and kill thepeople of Jerusalem, and they
will die by the sword.
The lesson here is you don'tnormally shave with a sword, you
shave with a razor.
And he says in verse 1, to takea sharp sword and use it as a
barber's razor, shaving with asword very unusual, but it is to
(04:20):
give the illustration that thepeople of Jerusalem will be
faced with a sword and they willbe dealt with with a sword.
He is to go into the middle ofa public street, shave all his
hair and his beard using a swordand then weigh them with a
(04:41):
scale.
Now, in those days they usedbalance scales.
You would balance whatever itis.
You're weighing against astandard measure, a standard
weight.
So the hair here is beingweighed against a measure, a
standard, of course.
The lesson here is clear thepeople of Israel are weighed
against the scale of God's law.
(05:03):
They had not kept God's law andthey're going to be found
wanting.
A scale is a symbol of God'sjudgment.
He is weighing Jerusalemagainst the law that God gave
them.
Let's go through the majorparts here.
The first part he would burn.
Why in the world would he havehim burn his hair.
Speaker 2 (05:24):
This is depicting what's going to happen with the
siege with the city.
Sometimes sieges would justchoke the city and the city
would give up and the conquerorwould just go into the city and
wouldn't destroy it, but inJerusalem's case it's going to
be destroyed by fire.
I think this is a depictionthat one-third of the population
(05:47):
of Jerusalem is going to sufferwhenever the city is burned,
and that's what actually happens.
We have from historicalaccounts that Nebuchadnezzar
burns the city and temple.
Speaker 1 (05:56):
Right, exactly.
He even says in verse 2 thatthis is to be done when the days
of the siege are completed.
He's very clearly representingthe dividing of the hair, and
the burning is what's going tohappen to a third of the people
in Jerusalem when the siege iscompleted, when the pagan armies
(06:20):
finally break through the walls, then here's what's going to
happen At least a third of themare going to die by fire in the
burns.
Now, steve, you ever smelledburning hair?
It really stinks.
It has a smell that there'snothing really quite like it.
So the smell of burning hairhere is also part of the lesson
for the people, is it not?
Speaker 2 (06:41):
It is, and, yes, I have smelled burning hair before
.
I have a video of Tina at ourfirst daughter's birthday party.
It was her one year or maybetwo-year-old birthday party, and
Tina is lighting the candle andas she's bending over, her hair
catches on fire.
And so, yes, I have smelledhair on fire and it's an
(07:04):
unpleasant smell Burning hairstinks and, to God, the people
that disobey his law reallystink.
Speaker 1 (07:11):
That's the lesson here, and again, he was to weigh
this hair on a scale.
What I'm immediately remindedof is God has this illustration
of you've been weighed and foundwanting, and this is not the
only place we hear this Over.
In Daniel, chapter 5, verse 25,god gave the message to the
(07:34):
pagan king there.
Remember the finger, the handthat wrote on the wall.
The message was Mina, mina,tekel ufarsin, and he said okay,
who can interpret this?
They bring in Daniel.
The message that God was givingto the king is God has numbered
your kingdom and ended it, andyou've been weighed in the
(07:55):
balances and found wanting andyour kingdom has been divided
and given to another.
That same message you've beenweighed and found wanting is
given here to God's own people,his chosen people.
One of the messages, if wecompare all these prophets, is
that God will judge and ifthere's anything you get out of
(08:19):
these prophets, it's that Godhas a these prophets, it's that
God has a standard against sin,and if we just ignore that, we
will be weighed and foundwanting.
The first third of the hair heburns, the second one was to be
cut up with the sword andscattered around the city.
Then the last third was to bejust thrown to the wind, steve.
(08:44):
What would those represent?
Speaker 2 (08:46):
The sword represents a instrument of war and battle.
So I think that's an indicationthat, as the city is overrun in
this siege, that possibly evenpeople that are trying to escape
and get out, they're going todie by the sword.
They're not going to die in thefires that take place, they're
going to die by the sword.
(09:07):
And the ones that are going tobe scattered to the wind, those
are the ones that are going toactually escape and get out from
the siege that's taking placein Jerusalem.
Speaker 1 (09:16):
Yes, exactly.
At least a third of the peoplescattered to the wind will be
taken captive in foreign nations.
Then two-thirds of them aregoing to be destroyed.
They'll be killed either by thesword or by the destruction of
the fire of the city.
Hard and harsh lesson thatEzekiel has for the Jewish
(09:36):
people.
In verse 3, it says there's totake a small number of these
hairs and sew them or bind theminto the edges of your robe, the
hem of your robe.
Now, steve, what would theserepresent?
Remember, he took the vastmajority of it and either burned
it, cut it up or let it scatterto the wind.
(09:56):
He was to take a few and bindthem into the hem of his garment
, of his clothes.
What?
Speaker 2 (10:02):
would this represent?
This is a representation of theremnant, the ones that are
actually believers in Yahweh andfollow his ordinances and his
statutes.
All throughout Israel's history, there's always been what's
referred to as a remnant there'sa group of the true believers
(10:23):
throughout their history.
This is a representation that,even though Jerusalem is being
judged and Judah, the southernkingdom, has finally fallen
along with Jerusalem, thatthere's still some within there
that are a remnant.
They're true believers and Ithink the depiction of taking
them, putting them and tuckingthem away in his garment is a
(10:44):
way of representation that Godis going to protect them.
Speaker 1 (10:48):
God always does have a remnant.
He tells us this in Romans,chapter 11, that God has always
had a remnant.
He judges the majority of theJewish people simply because the
majority of them disobeyed God.
But he keeps a remnant andthat's one of the messages and
we'll pick up that message againas we get later in the book of
(11:09):
Ezekiel.
But he takes a few of the hairsand binds them, sews them into
the hem of his clothes sothey're kept safe.
God will always have a remnantand he will keep them safe.
But in the very next verse,verse 4, take again some of them
, and that's the ones that aresewed up into the hem of the
(11:32):
garment.
Take again some of them andthrow them into the fire and
burn them in the fire.
From it, a fire will spread toall the house of Israel.
He keeps a remnant, a smallerremnant than what got destroyed
or scattered, but even thatremnant, a few of them, will be
burned in the fire.
(11:53):
The lesson here is that eventhough the remnant is kept safe,
they are not necessarily keptsafe forever.
No matter what, god will stilljudge, even the remnant.
Steve, we today in the churchlike to say oh, we're part of
the remnant.
That's what we're taught in theNew Testament.
Right is that believers inChrist?
(12:14):
Those are the remnant.
Are we safe from God's judgmentjust because we're in the
church today?
Speaker 2 (12:20):
We're not safe in the church and by the term church
that we're using right now,glenn is the body of Christ.
We have a responsibility tospread the gospel to the rest of
the nations.
We're seeing today thatchurches, meaning the assemblies
of the local people, are doinga lot of pagan things on their
(12:44):
worship stages and also throughtheir sermons.
So I think there's a mixturewithin even the not within the
body of Christ, but with thebody of local people that come
together, you have a remnantthat are actual believers mixed
in with tares, so to speak, andthey're there supposedly
(13:07):
worshiping.
But we have a responsibility asmembers of the body to hold the
ones accountable.
And if we're just sitting thereas a body of believers,
allowing these pagan worshipingto take place on the stage and
attending that church, thatlocal assembly, and the sermons
(13:29):
to be an offensive sermon to God, there's going to be a judgment
that's going to take place.
Now the judgment for believersis not one of salvation or not.
That's not the judgment thatwe're going to face.
What we're going to face are ajudgment as to the rewards that
we have.
(13:50):
But if we go back to theillustration of the local body
of believers, there's going tobe a judgment, I think, on that
church and the local believersthere.
Somehow, the churches might betaken to a point where it
doesn't exist anymore and itjust dwindles away or goes away,
but God's not going to bemocked.
(14:10):
He's very clear about that.
We have a responsibility tostand up for God, make sure that
the true gospel is going out tothe people, and if we just sit
by and let pagan stuff happen ina local church that we attend,
yeah, I think that there's goingto be a judgment on us as to
why did we let that happen?
Speaker 1 (14:31):
If we ask the question can a member of the
remnant by that I mean the NewTestament church can a member of
the remnant New Testamentchurch still a member of the
remnant New Testament churchstill be judged by God with his
wrath if they disobey?
I think the answer to that hasto be yes.
Romans 11 uses the illustrationof an olive tree that the
(14:54):
natural branches were cut offbecause of unbelief, and he's
talking to the Gentiles beinggrafted.
In Romans 11.21 he says if weare haughty and unbelieving, god
can cut us off.
The warning in the NewTestament is clear Don't take
advantage of God's grace.
(15:14):
Don't take advantage and say,oh well, I'm saved, therefore I
can act like I want, or I canlet anything into the church
that I want.
My friend, the ancient Jews wereGod's chosen people and they
would not.
They refused to believe andfollow God's commands and they
were judged for their unbelief.
(15:35):
He warns us in the NewTestament if we don't obey, then
we will face a judgment of Godas well Again, not for our
salvation, but we will pay aprice.
In verse 6, he accusesJerusalem of something.
Steve, what does he accuseJerusalem of in verse 6
(15:56):
specifically?
Speaker 2 (15:57):
He says there at the first part that they have
rebelled against his ordinances,and even more wickedly than the
nations that surround them,they have not obeyed his
statutes.
Speaker 1 (16:10):
Exactly and we should take the same warning.
Yes, we are believers in JesusChrist, but it's quite easy for
us to point fingers at theseancient Jews and say, well, they
should have known better.
My friend, look at what's beengoing on in many churches in our
day.
We should know better.
Look at the things that weallow into our private life.
(16:31):
We should know better.
Let's move on to the nextpassage.
Starting in verse 8 and readingdown through, verse 17 says
this.
Therefore, thus says the LordGod Behold, I, even I, am
against you and I will executejudgments among you, in the
sight of the nations and becauseof all your abominations, I
(16:52):
will do among you what I havenot done and the like of which I
will never do again.
Therefore, fathers will eattheir sons among you and sons
will eat their fathers, for Iwill execute judgment on you and
scatter all your remnant toevery wind.
So as I live, declares the LordGod, surely because you have
(17:13):
defiled my sanctuary with allyour detestable idols and with
all your abominations, therefore, I will also withdraw idols and
with all your abominations,therefore, I will also withdraw
and my eye will have no pity andI will not spare One-third of
you will die by plague or beconsumed by famine.
Among you, one-third will fallby the sword around you and
(17:37):
one-third I will scatter toevery wind and I will unsheathe
a sword behind them.
Thus my anger will be spent andI will satisfy my wrath on them
and I will be appeased, andthey will know that I, the Lord,
have spoken in my zeal when Ihave spent my wrath upon them.
Moreover, I will make you adesolation and a reproach among
the nations which surround you,in the sight of all who pass by.
(18:00):
So it will be a reproach, areviling, a warning and an
object of horror to the nationswho surround you.
When I execute judgmentsagainst you in anger, wrath and
raging rebukes, I, the Lord,have spoken when I send against
them the deadly arrows of faminewhich were for the destruction
(18:21):
of those whom I will send todestroy you.
Then I will also intensify thefamine upon you and break the
staff of bread.
Moreover, I will send on youfamine and wild beasts and they
will bereave you of children.
Plague and bloodshed also willpass through you and I will
bring the sword on you.
I, the Lord, have spoken.
(18:43):
Steve, what do you think ofwhen?
Speaker 2 (18:45):
you hear those words.
Like I said before, god is notgoing to be mocked.
He's serious with them.
(19:07):
When he gave them theseordinances and statutes, why he
created this nation of Israelwas to be a symbol to the other
nations of who he is.
He is the God of Israel andthey are his people.
When we went through Zechariah,one way he put it is they're
the apple of my eye.
His expectation is great forthem because they've been
entrusted with these ordinancesand statutes, as Paul puts it in
Romans, and they havecompletely abandoned it.
You see this picture here.
(19:27):
They're no longer adhering tothem, and not only that, but
they've gone back to idolworship, and I say gone back to,
you get a sense that they neverreally purged it completely out
of their midst.
They've allowed this idolworship of other gods to creep
into them and, rather than beinga light to all the other
(19:50):
nations, they have allowed theother dark nations to become a
darkness within their own nation.
God's not pleased with that atall.
Speaker 1 (20:00):
God is not pleased with that.
This is very harsh language.
It's very graphic, steve.
I've been a Christian for over40 years and I've heard a good
number of sermons, but thenumber of sermons where I've
really heard the harshness ofGod's judgment and wrath are
very, very few.
(20:20):
These are messages that don'talways go over well in our
churches.
We're really good about talkingabout God's grace, and His
grace and love really are good,and we should talk about those
things, but we do need to getaround to talking about God's
wrath and what happens when wedisobey.
There are great lessons here,and it's as much of a truth as
(20:44):
some of the blessings we findover in the Sermon on the Mount.
These are lessons that manychurches just ignore.
They don't believe there's aGod that can pour out His anger
and wrath.
So, steve, does God have anger?
Speaker 2 (20:58):
and wrath?
Steve McLaughlin, he does, andhe's depicting this here.
Does God have anger and wrath?
He does, and he's depictingthis here.
He's finally going to allowJerusalem to fall, and not just
fall, but to be completelydestroyed, along with the temple
, the place where he dwelt.
He's going to allow that to bedestroyed completely.
So, yes, he does.
Yes, god is patient, but he'salso sure in what he's going to
(21:24):
do with judgment.
Remember when Abraham.
He tells Abraham, I'm going tomake a great nation out of you,
but your descendants are goingto go off into captivity for 400
years and you're going to bebrought back.
The reason why he says thatthey're going to go off into a
land and become slaves for 400years is because the sin of the
(21:46):
Amorites has not come tocompletion.
That means that he has beenpatient with them for 400 years
so that when the Israelites comeback in to take the land, we
see all this idol worship,everything else that's taken
place there in the land.
We see all this idol worship,everything else that's taken
place there in the land.
They have been given though 400years by God in order to become
(22:11):
a worshiper in him and theyhave rejected him.
So therefore, their land isgoing to be taken away from them
and the Israelites are going togo in and take it.
God says I'm going to go inbefore you.
The Israelites are going to goin and take it.
God says I'm going to go inbefore you.
I have given you this land.
He is very sure, measured inhis patience, but he's also very
(22:31):
sure and measured the judgmentthat he says he's going to bring
about.
Speaker 1 (22:34):
Let me just go through and pick out one thing
here in this section.
And again, we just read it.
It's quite graphic, but look atthe end of verse 11.
He says there read it.
It's quite graphic, but look atthe end of verse 11.
He says there I will alsowithdraw and my eye will have no
pity and I will not spare.
We have here a God saying thatthere's going to be a time when
he will punish without pity.
(22:54):
Steve, why is it that we todaydon't want to think of a God as
having anger and pouring out hiswrath without pity?
Speaker 2 (23:05):
Because it avoids us having to think that we're not
going to get away with themocking that we do to him.
So, therefore, we think that heis going to have pity on us.
We think that, oh, he's aloving God and he's merciful and
he's gracious, and I'm notreally that bad of a person.
I might do some things here andthere I'm talking about people
(23:27):
that are non-believers.
I'm not really that bad of aperson and I'm better than the
average person out there, and soI think God's going to have
pity and mercy on me, but that'snot what he's going to have.
He's very direct in regards towhat it takes in order to have
eternal life, and that's beliefin the Lord, jesus Christ as
your Savior and for the thingsthat he has done on the cross
(23:50):
and his death, burial andresurrection.
Without that covering of theshed blood of Jesus Christ,
there is not going to be anypity for the ones who are lost.
Speaker 1 (24:00):
We don't like to think of a God that is wrathful
and will pour out his anger andpunishment.
We don't like to think of thatbecause we don't want to have to
answer for our sin.
I don't want to have to answerfor mine and you don't want to
have to answer for yours, myfriend.
If we think we're going to getaway with sin and disobedience,
(24:21):
we are sadly mistaken, becauseGod keeps track and knows all
these sins of all these people.
The Jewish people were hischosen people.
He made promises to them andbecause they're his chosen
people, he kept track of whatthey were doing and he
ultimately punishes them for it.
Again, the statements therethat he's making it's going to
(24:42):
be so bad, the famine's going tobe so bad, that you're going to
have to eat your own familymembers.
It's quite severe when anall-powerful God is fed up with
the sins of his people.
Are people going to get awaywith sin and disobedience?
The answer is no, steve.
How do we reconcile this withthe fact that God is a loving
(25:06):
God?
We have all these passagesthroughout the Old Testament and
the New that talks about God'slove and mercy.
Yet here we have passage afterpassage where he's saying I will
not spare, I will not have pity.
I'm going to pour out my anger.
Many people are going to die.
How do we reconcile a lovingGod and a wrathful God?
Speaker 2 (25:27):
Just with what I mentioned before John 3, 16,.
For God so loved the world thathe gave his only begotten Son,
so that whoever believeth in himshall not perish but have
everlasting life.
That is the merciful part ofGod.
He has provided a way that wewill not have everlasting life.
That is the merciful part ofGod.
He has provided a way that wewill not have to perish.
(25:47):
But if you reject that way,then you will perish.
So that's how you reconcile thetwo.
He is exact in his judgment andthere will be judgment.
But there is a way to escapethat judgment.
It's to again believe and faithand trust in the Lord Jesus
Christ.
Speaker 1 (26:06):
Why can't God just wave a hand and say oh yeah, I
know you disobeyed, but I'llforgive you.
I'm a nice guy, so I'll justignore all that and be forgiving
.
Why can't he do that?
Speaker 2 (26:17):
He could do that if he had human characteristics,
but he is a just God.
That is also put forth inRomans 3, that Jesus came as a
satisfactory sacrifice so thatGod could be just and the
justifier.
So it all comes down to.
There has to be justice as faras our lives and our wanting and
(26:42):
ability to become a believer inJesus Christ and follow him.
If you don't want to do it,that's fine, but there's going
to be justice that comes withthat.
Speaker 1 (26:52):
We're going to find out before we get through the
book of Ezekiel, that the Jewishpeople had adopted the pagan
practices of the people aroundthem and were sacrificing their
own children to the pagan idols.
With that, if God just winkedat it and let it go one, it
would continue and it needed tostop.
Two, he wouldn't be good.
(27:14):
Simply because evil needs to bepunished.
We have a good God and he isexercising that goodness by
punishing evil.
These were evil people that haddone horrible things and they
deserved God's justice and wrath.
Very few times that I've everheard a sermon on the wrath of
(27:36):
God.
There was a sermon years agocalled Sinners in the Hand of an
Angry God.
That started a great revival,and I think possibly it's time
for another of those messages weneed to hear about God's anger
and wrath.
We have a caricature of Godthat's a sugar-coated uncle that
(27:58):
brings presents on my birthday.
Yes, god's loving, but he'salso wrathful.
And if we're going to have acomplete view of God, we need to
learn the lesson of Ezekiel.
And in verses 16 and 17, godsays he prepared this famine for
Israel's enemies, but now he'sgoing to send those enemies to
(28:19):
destroy Jerusalem.
God is telling the Jews that hewill send famine and wild
beasts which are going to killtheir children.
I guess, steve.
It just seems like, over andover, wave after wave of God's
anger and he keeps being moreand more descriptive about the
punishment and his anger andwrath.
Does God sometimes do painfulthings?
(28:42):
Again, we tend to have thiscaricature of God in our day
that he always does things thatfeels good.
Does our God sometimes dothings that are quite painful?
Speaker 2 (28:54):
They are.
Think about how you disciplinedyour children when they were
younger, and what I mean by thatwas you took things away from
them access to certain devices,or you grounded them things like
that.
Well, that was painful to them.
They couldn't go out and playwith their friends or they
(29:18):
couldn't communicate with theirfriends, or something like that,
for a period of time.
It was to discipline them.
It was to tell them period oftime.
It was to discipline them.
It was to tell them you need toobey.
There's reasons why you need toobey us as parents.
If you don't want to do that,there's going to be consequences
to it.
When we went through judges,that was one of the things.
You can control the decisionthat you make, but you can't
(29:39):
control the outcome and theconsequences of it.
Through that, we saw that thedecisions we make should always
be ones that are following Godand sticking close to Him.
Then you don't face those harshconsequences that we're seeing
here, that he is going todeliver to these people.
Speaker 1 (29:58):
Two times in this last part of this chapter, god
says this is going to happen.
I, the Lord, have spoken.
These things are sure and theywill happen.
The wheels are in motion.
God is announcing to the Jewishpeople that his wrath will come
upon them and it's inevitable.
I think today we severely needthis lesson.
(30:19):
One of the reasons he sentEzekiel because the other
prophets were ignored by thepeople.
So today we are continuing tobe just as deaf, just as blind.
We don't want to see what Godhas for us and we don't want to
hear about his wrath andjudgment.
But, my friend, it's part ofthe Word of God.
(30:40):
We're at the end of thischapter.
Next time we're going to get tochapter six.
It's not going to get any morepleasant, because God has again
wave after wave of judgment andwe'll reason through that next
time.
Speaker 2 (30:53):
Thank you so much for watching and listening.
May God bless you.
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