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!
This phrase emphasizes the certainty and completeness of the destruction decreed by God. The repetition of "ruin" underscores the total devastation that will come upon Jerusalem and its temple. Historically, this prophecy was fulfilled with the Babylonian conquest and the destruction of Jerusalem in 586 BC. Theologically, it reflects God's judgment on the unfaithfulness of His people, a theme consistent throughout the prophetic books. The use of repetition is a common Hebrew literary device to emphasize the severity and inevitability of the judgment.

And it will not be restored
This indicates a period of desolation and abandonment. Historically, Jerusalem remained in ruins for many years after the Babylonian exile. Theologically, this suggests a divine pause, where restoration is withheld until a divinely appointed time. This period of waiting is significant in the biblical narrative, as it points to the need for repentance and the hope of future redemption.

until the arrival of Him to whom it belongs
This phrase is messianic, pointing to the coming of the rightful ruler. In Christian theology, this is seen as a prophecy of Jesus Christ, the Messiah, who is the rightful heir to the throne of David. The phrase "to whom it belongs" suggests ownership and authority, indicating that the restoration of Jerusalem and the establishment of God's kingdom will occur under the leadership of the Messiah.

to whom I have assigned the right of judgment.’
This highlights the divine authority given to the Messiah. In the New Testament, Jesus is often depicted as the judge of the living and the dead (e.g., John 5:22-27). The assignment of judgment to the Messiah underscores His role in executing God's justice and establishing His kingdom. This connects to the broader biblical theme of God's sovereignty and the ultimate fulfillment of His promises through Christ.

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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