Ezekiel 21:27
A ruin, a ruin, I will make it a ruin! And it will not be restored until the arrival of Him to whom it belongs, to whom I have assigned the right of judgment.'
A ruin, a ruin, I will make it a ruin!
The repetition of the word "ruin" in this verse emphasizes the certainty and severity of the judgment that God is pronouncing. In Hebrew, the word used here is "עָוֶה" (avah), which conveys a sense of overturning or destruction. This triple repetition is a literary device used in Hebrew to express completeness or intensity. Historically, this prophecy is directed towards the kingdom of Judah and its capital, Jerusalem, which would face destruction due to their persistent disobedience and idolatry. The phrase underscores the irreversible nature of God's judgment at that time, highlighting the seriousness of turning away from God's commandments.

It will not be restored
This phrase indicates the finality of the judgment pronounced upon the kingdom. The Hebrew root here is "שׁוּב" (shuv), meaning to return or restore. The implication is that the kingdom, once destroyed, will not be restored to its former glory by human means or efforts. This serves as a sobering reminder of the consequences of sin and rebellion against God. From a historical perspective, this prophecy was fulfilled when Jerusalem was destroyed by the Babylonians, and the Davidic line of kings was interrupted.

until the arrival of Him
This phrase introduces a note of hope and future restoration. The "Him" referred to here is traditionally understood by conservative Christian scholars as a messianic prophecy pointing to Jesus Christ. The Hebrew word "עַד" (ad) implies a waiting period, suggesting that the restoration will occur in God's perfect timing. This points to the anticipation of the Messiah, who would come to establish a kingdom not of this world, but one that is eternal and spiritual.

to whom it belongs
This phrase signifies rightful ownership and authority. The Hebrew word "אֲשֶׁר" (asher) is a relative pronoun that connects the subject to its rightful owner. In the context of messianic prophecy, it indicates that the kingdom ultimately belongs to the Messiah, who is the rightful heir to the throne of David. This reflects the biblical theme of God's sovereignty and the fulfillment of His promises through Jesus Christ, who is recognized as the King of Kings.

to whom I have assigned judgment
The final phrase speaks to the divine authority and responsibility given to the Messiah. The Hebrew root "שָׁפַט" (shaphat) means to judge or govern. This indicates that the Messiah will not only inherit the kingdom but will also execute judgment and establish justice. In the New Testament, Jesus is depicted as the one who will judge the living and the dead, fulfilling this prophetic role. This serves as a reminder of the ultimate justice and righteousness that will be established through Christ's reign, offering hope and assurance to believers.

Persons / Places / Events
1. Ezekiel
A prophet during the Babylonian exile, Ezekiel is the mouthpiece of God, delivering messages of judgment and restoration to the people of Israel.

2. Jerusalem
The city facing impending judgment and destruction due to the people's disobedience and idolatry.

3. The Crown
Symbolizes the kingship and authority over Israel, which is being removed due to the nation's unfaithfulness.

4. He to Whom it Rightly Belongs
A messianic reference, pointing to the future rightful king, traditionally understood as Jesus Christ in Christian theology.

5. Babylonian Exile
The historical context of Ezekiel's prophecies, where the Israelites were taken captive by Babylon as a consequence of their sins.
Teaching Points
God's Sovereignty in Judgment and Restoration
God is in control of both the judgment and the restoration of His people. The removal of the crown signifies His authority to discipline, while the promise of its rightful return points to His plan for redemption.

The Messianic Hope
This verse foreshadows the coming of Christ, the ultimate King. Believers are reminded of the hope and assurance found in Jesus, who fulfills God's promises.

The Consequences of Disobedience
The repeated declaration of "a ruin" serves as a stark reminder of the consequences of turning away from God. It calls believers to examine their own lives for areas of disobedience.

The Certainty of God's Promises
Despite the immediate context of destruction, the promise of the rightful king assures us of God's faithfulness to His word. Believers can trust in God's ultimate plan and timing.
Bible Study Questions
1. How does the removal of the crown in Ezekiel 21:27 reflect God's judgment on Israel, and what can we learn about God's character from this?

2. In what ways does the promise of the crown being given to "He to whom it rightly belongs" point to the hope found in Jesus Christ?

3. How can the repeated phrase "a ruin, a ruin, I will make it a ruin" serve as a warning for us today in our personal walk with God?

4. What connections can you find between Ezekiel 21:27 and the promises of a coming Messiah in other parts of the Old Testament?

5. How does understanding the historical context of the Babylonian exile enhance our interpretation of this verse, and how can it apply to modern-day situations of spiritual exile or distance from God?
Connections to Other Scriptures
Genesis 49:10
This verse speaks of the scepter not departing from Judah until Shiloh comes, which parallels the idea of the crown being given to the rightful heir.

Luke 1:32-33
The angel's announcement to Mary about Jesus' eternal reign connects to the prophecy of the rightful king receiving the crown.

Revelation 19:16
Describes Jesus as the King of Kings, fulfilling the prophecy of the one to whom the crown belongs.
Human RevolutionsHomilistEzekiel 21:27
Messiah's Final TriumphJ. Burns, D. D.Ezekiel 21:27
Mundane RevolutionsW. Jones Ezekiel 21:27
Revolution and ReformationN. Emmons, D. D.Ezekiel 21:27
Social Changes Subservient to the Kingdom of ChristJohn Foster.Ezekiel 21:27
The Three-Fold Overthrow of SellJ. C. Philpot.Ezekiel 21:27
War, a Means of Advancing the Kingdom of ChristW. J. Shrewsbury.Ezekiel 21:27
The All-Controlling Providence of GodJ.D. Davies Ezekiel 21:18-27
The Approaching JudgmentW. Jones Ezekiel 21:18-27
The Impartiality of Divine JusticeJ.R. Thomson Ezekiel 21:18-32
National RevolutionsW. Leask.Ezekiel 21:26-27
The Christian Philosophy of RevolutionM. B. Hope, D. D.Ezekiel 21:26-27
The Divine ReversalJ.R. Thomson Ezekiel 21:26, 27
People
Ammonites, Ezekiel
Places
Babylon, Jerusalem, Negeb, Rabbah
Topics
Belongs, Judgment, Overturn, Overturned, Restored, Rightfully, Ruin, Till, Trace
Dictionary of Bible Themes
Ezekiel 21:27

     5508   ruins

Ezekiel 21:24-27

     8807   profanity

Library
Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in
John Bunyan—The Works of John Bunyan Volumes 1-3

Sundry Sharp Reproofs
This doctrine draws up a charge against several sorts: 1 Those that think themselves good Christians, yet have not learned this art of holy mourning. Luther calls mourning a rare herb'. Men have tears to shed for other things, but have none to spare for their sins. There are many murmurers, but few mourners. Most are like the stony ground which lacked moisture' (Luke 8:6). We have many cry out of hard times, but they are not sensible of hard hearts. Hot and dry is the worst temper of the body. Sure
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Saurin -- Paul Before Felix and Drusilla
Jacques Saurin, the famous French Protestant preacher of the seventeenth century, was born at Nismes in 1677. He studied at Geneva and was appointed to the Walloon Church in London in 1701. The scene of his great life work was, however, the Hague, where he settled in 1705. He has been compared with Bossuet, tho he never attained the graceful style and subtilty which characterize the "Eagle of Meaux." The story is told of the famous scholar Le Clerc that he long refused to hear Saurin preach, on the
Grenville Kleiser—The world's great sermons, Volume 3

Ezekiel
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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