MOREOVER, THE WORD OF THE LORD CAME TO ME SAYING: This phrase ("word of the LORD came") occurs 49x in Ezekiel (click here)

Charles Ryrie (Ryrie Study Bible, NASB, Moody Publishing)  outlines this section as follows
 

"Son of man" ("Son of dust", "mortal man", "human")

AN END THE END IS COMING ON THE FOUR CORNERS OF THE LAND: (Deut 32:20; Jer5:31; 51:13; La4:18) "The end is here! Wherever you look--east, west, north, or south--your land is finished" (NLT), "The end of business as usual for everyone.It’s all over. The end is upon you" (Message)

Concerning "the four corners of the land" Matthew Henry  writes "The ruin, as it shall be final, so it shall be total; no part of the land shall escape; no, not that which lies most remote. Such will the destruction of the world be; all these things shall be dissolved. Such will the destruction of sinners be; none can avoid it. Oh that the wickedness of the wicked might come to an end, before it bring them to an end!"

Regarding "the end" The Evangelical Commentary has an interesting note explaining that  "The Hebrew word for “end” (used twice in v 2, once in v3, twice in v6) is related to ripe summer fruit that is ready to be harvested (Amos8:1-3). Harvesting means cutting down and clearing the fields. That is what the Lord is about to do, but it will not be a thanksgiving harvest." (Elwell, W. A. Vol. 3: Evangelical commentary on the Bible. Grand Rapids, Mich.: Baker Book House.)

"An end, the end is coming" leaves no doubt as to the imminence and urgency of Ezekiel's proclamation. The Hebrew verb "coming" is in the perfect tense expressing Ezekiel's certainty that what he was predicting would come to pass. Ezekiel repeats this message in several ways in this chapter using short pithy phrases, because of the hearer's unwillingness to believe that Jerusalem would truly fall to foreign invaders.

Matthew Henry notes that "When the town is on fire men do not seek for fine words and quaint expressions in which to give an account of it, but cry about the streets, with a loud and lamentable voice, "Fire! fire!’’ So the prophet here proclaims, An end! an end! it has come, it has come; behold, it has come. He that hath ears to hear let him hear."

In Deuteronomy Moses lamented "If only they were wise and would understand this and discern what their end will be!" (Deut 32:29) And yet sinful foolish Judah had flattered herself with false hopes that she should shortly see an end of her troubles, but God says it will not be an end of her troubles but trouble in the end and trouble such as she had never before seen!

Ezekiel knowing that this is indeed "the end" of this chapter of Judah's story, cries out to God "Alas, Lord GOD! Wilt Thou bring the remnant of Israel to a complete end?" (11:13) The answer of course is the doctrine of the preserved, albeit small, spiritual remnant.

God gave Noah, a preacher of righteousness, a similar message of warning before judgment fell declaring "to Noah, "The end of all flesh has come before Me; for the earth is filled with violence because of them; and behold, I am about to destroy them with the earth." (Ge6:13)

To Amos God said "What do you see, Amos?" And I said, "A basket of summer fruit." Then the LORD said to me, "The end has come for My people Israel. I will spare them no longer." (Amos 8:2)

Why would Ezekiel repetitively issue similar warnings regarding "the end"? Ezekiel's  contemporary, Jeremiah, informs us that there were false  "prophets...telling them, 'You will not see the sword nor will you have famine, but I will give you lasting peace in this place."  (Jer14:13) And again in Jeremiah God says these false prophets "keep saying to those who despise Me...You will have peace"'; and as for everyone who walks in the stubbornness of his own heart, they say, 'Calamity will not come upon you." (Jer 23:17) In Micah (who prophesied to Israel and to Judah in 750-686BC, more than 100 years prior to Ezekiel) we read of the same wicked behavior and false prophecies for the "leaders pronounce judgment for a bribe. Her priests instruct for a price and her prophets divine for money. Yet they lean on the LORD saying, "Is not the LORD in our midst? Calamity will not come upon us." (Mic 3:11)

In Lamentations we also find that although Jerusalem's "uncleanness was in her skirts, she did not consider her future; Therefore she has fallen astonishingly"' (La1:9) In other words, Jerusalem was so oblivious to her sin that when the end came it was shocking. Read the same verse in the NLT version "She defiled herself with immorality with no thought of the punishment that would follow. Now she lies in the gutter with no one to lift her out. "LORD, see my deep misery," she cries. "The enemy has triumphed." This end for Jerusalem was long in coming, but now has come. Though the ruin of sinners comes slowly, it comes surely. Faithless Jerusalem pictures the foolishness, faithlessness and fate of so many, past, present and future, who pay little heed to the warning inherent in the truth that "the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord." (Ro 6:23)

The plethora of false prophets and prophecies in Ezekiel's day reminds one of the days in which we live, for Peter warns us to "Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, and saying, "Where is the promise of His coming? (Which will bring about the end of this present evil age and inaugurate the glorious Millennial Messianic age) For ever since the fathers fell asleep, all continues just as it was from the beginning of creation."  For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, through which the world at that time was destroyed, being flooded with water." (2Pet3:3-6)

Peter, John and James seated on the Mt of Olives overlooking Jerusalem and the Temple, asked Jesus "when will these things be, and what will be the sign of Your coming, and of the end of the age?" (Mt24:3 cf 24:6 24:13 24:14)  They were referring to the age preceding the one thousand year age (often referred to as "the millennium") or the Messianic age, when the promises to Israel through Abraham would be fulfilled at the return of Christ at the end of the "great tribulation," also known as the time of Jacob's distress. Jesus did not answer them directly but did warn them not to be misled and He affirmed Daniel's prophecy predicting the coming of the antichrist explaining that "when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place( let the reader understand)...then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever shall." (Mt24:15 24:21) This event marks the beginning of the end of this age.

How can believer's today apply these truths about "the end" in its various contexts? Peter answers this by recording that "The end of all things is at hand; therefore, be of sound judgment and sober spirit for the purpose of prayer." (1 Pe4:7)

There will be no place to run, no place not ruined when God executes His righteous judgment. "There is no creature hidden (nothing in creation can hide) from His sight, but all things are open and laid bare (naked and exposed) to the eyes of Him with Whom we have to do (must give an account) (Heb4:13). Where will you hide when "the seven last plagues...bring God's wrath to completion." (Rev15:1) The only place to "hide" then and forever is in "the Rock of our salvation" (Ps 95:1), which is the "the righteousness of God through faith in Jesus Christ" (Ro3:22) "and to wait for His Son from heaven, Whom He raised from the dead, that is Jesus, Who delivers (rescues) us from the wrath to come." (1Thes1:10)

Matthew Henry implores all saints -- "Oh that we could all see that end of time and days very near, and the end of our own time and days much nearer, that we may secure a happy lot at the end of the days!" even as was spoken to Daniel "as for you, go your way to the end; then you will enter into rest and rise again for your allotted portion at the end of the age." (Dan 12:13) We like Daniel can enter Christ's rest when we fall asleep and arise in resurrection at the end of this present age to enjoy our inheritance—millennial blessings with our Messiah and fellowship forever with faithful saints like Daniel and Ezekiel.

NOW THE END IS UPON YOU AND I WILL SEND MY ANGER AGAINST YOU: (5:13; 6:3 6:7 6:12 6:13) (My anger) "No hope remains, for I will unleash my anger against you" (NLT) "I’ve launched my anger against you" (Message)

"I will send" paints the picture of God's arrows of judgment released from His bow drawn back in righteous anger. They're on the way. There is no recalling them now. The missiles of destruction have been launched against you oh Judah.

"Anger" is aph (Click all 15 uses in Ezekiel) which means nose and then refers to anger. We have all seen someone so internally seething with anger that their respiratory rate accelerates with flaring of their nostrils as a reflection of their passionate feeling. It's never happened to you has it? Of course not! Although "the anger of man does not achieve the righteousness of God" (Js 1:20) the anger of God does accomplish His righteous end against Judah and Jerusalem.

I WILL JUDGE YOU ACCORDING TO YOUR WAYS AND BRING ALL YOUR ABOMINATIONS UPON YOU. (8 27; 11:10; 11:11 16:38; 18:30; 33:20; 34:20-22; 36:19; Rev20:12 20:13) "I will hold you accountable for all your abominable practices" (NET) "I will call you to account for all your disgusting behavior" (NLT) "I’ve issued my verdict on the way you live. I’ll make you pay for your disgusting obscenities." (Message), "will bring upon you retribution for all your abominations" (Amp), "I will send punishment on you for all your disgusting acts" (BBE)

"Bring all your abominations upon you" God's justice brings just retribution and recompense. Millennia later Paul warned the Galatian church (and all people both believers and non-believers alike) "Do not be deceived (literally "stop being deceived, deluded, misled or led astray"), God is not mocked (One to Whom we can turn our nose up to, to be sneered at, scorned, derided, insulted or disdained); for whatever a man sows, this (emphatic = this very thing and not something different!) he will also reap. For the one who sows to his own flesh (lower nature, sensuality, indulgence of fleshly appetites & passions) shall from the flesh reap corruption (physical/moral decay, rottenness, depravity, putrescence = change from sound to putrid, dissolving state - nature writes in one's body the penalty of sin), but the one who sows to the Spirit shall from the Spirit reap eternal life." (Gal6:6-7). In other words, Judah's own vile standard would be used to condemn her. Four times in the NKJV and NIV in chapter 7 God says, “I will repay” (7:3–4, 8–9). All the things Judah trusted in to help them would not bring relief in God's day of judgment - not money (7:19), not idols (7:20–22), nor prophets, priests or princes (7:23–27). Are you harboring any unconfessed, secret sin that you have been deceived into believing you are "getting away with"? Please, I beg of you. Bring it to the light once and for all. Experience God's cleansing from all unrighteousness. Do not wait until it is too late to get right with God! Judah is living historical proof that payment for all sin debt will eventually come due in God's economy and in His perfect timing.

"Abominations" (5x in this chapter: v3, 4, 8, 9, 20) (Nave's topic, ISBE article) (Click here for additional note on this website) (Click 41/117 OT uses of towebah in Ezekiel) refers to that which is detestable, abhorrent, loathsome, disgusting, detestable thing or act.

The idea of abomination derives from the specific demands God’s holiness makes upon His people.  Since there is only one true living God, an invisible spiritual being without bodily parts, all forms of idolatry and all ceremonies and objects connected with idolatry are abhorrent to God. In sum this term refers to anything that offends the spiritual, religious, or moral senses and causes extreme disgust, hatred, or loathing. Most of the Hebrew words translated “abomination” have the meaning of “impure,” “filthy,” and “unclean”—that which is foul-smelling and objectionable to a holy God. The Greek Septuagint picks up on this latter thought, translating the Hebrew word (tow'ebah) with the Greek noun bdelugma, which has an interesting derivation from bdelusso (in turn from bdeo = to stink) which means to emit a foul odor or turn away because of loathing or disgust. In sum an abomination to God is something disgusting which arouses His wrath because of its totally defiling, polluting and loathsome nature. Bdelugma is the same word Jesus used to describe the coming antichrist as the "abomination (bdelugma) of desolation" (Mt24:15). The revolting practices of Judah were a stench in the nostrils of the holy God! Lest we be too critical and too pious as we see Judah's rottenness, we all need to stop and ask if we are guilty of any idolatry which "stinketh" before the LORD God? Let us boldly petition God for 5 things as did David, "Search me, O God, and know my heart (my mind). Try me and know my anxious thoughts and see if there be any hurtful way in me (GWT "See whether I am on an evil path", NLT "Point out anything in me that offends You"), and lead me in the everlasting way." (Ps139:23-24)

God had given a similar declaration earlier in the form of an oath stating that "as I live...surely, because you have defiled My sanctuary with all your detestable idols and with all your abominations, therefore I will also withdraw, and My eye shall have no pity and I will not spare." (Ezek5:11) For a dramatic illustration of "no pity" read (Jer 14)

"Pity" (chus) means to show mercy, have compassion, with a focus on sparing or delivering one from a great punishment...something God would now not do for Judah and Jerusalem. Chus  It refers to the feeling which goes out toward one who is in trouble. Ezekiel uses chus more than any other OT book (Click for 9/24 OT uses) In chapter 8 God says "I indeed will deal in wrath. My eye will have no pity nor will spare; and though they cry in My ears with a loud voice, yet will not listen to them." (Ezek 8:18) Clearly God is serious about the sin in Judah and Jerusalem and yet we read that after Israel had rebelled against Him in the wilderness, He considered annihilating them and "Yet My eye spared them rather than destroying them, and did not cause their annihilation in the wilderness." (Eze 20:17) God's wrath simmers slowly but surely until finally He has "no pity" of Israel or Judah, but must destroy them.

In Jeremiah God says "I will dash them against each other, both the fathers and the sons together," declares the LORD. "I will not show pity nor be sorry nor have compassion that I should not destroy them (I will not let my pity or mercy or compassion keep me from destroying them = NLT)."' (Jer13:14)

BUT I WILL BRING YOUR WAYS UPON YOU AND YOUR ABOMINATIONS WILL BE AMONG YOU: (23:31; Jer16:18; 25:14; Ho9:7; 12:2) "repaying you in full for all your evil." (NLT), "I’ll make you pay for the way you’ve lived. Your disgusting obscenities will boomerang on you," (Message)

God elaborates later explaining "but as for those whose hearts go after their detestable things and abominations, I shall bring their conduct down on their heads," declares the Lord GOD." (Ezek 11:21, cf Ezek 16:43) In chapter 23 God tells adulterous Israel "I shall make lewdness cease from the land, that all women may be admonished and not commit lewdness as you have done. And your lewdness will be requited (to make a suitable return for, to make retaliation) upon you, and you will bear the penalty of worshiping your idols; thus you will know that I am the Lord GOD." (23:49)

The writer of Hebrews reminds us of that God has declared that "VENGEANCE IS MINE, I WILL REPAY." And again, "THE LORD WILL JUDGE HIS PEOPLE." It is a terrifying thing to fall into the hands of the living God." (Heb10:30 31) God is long-suffering, and patient, and loving, and infinitely gracious. Peter explains that in regard to judgment that seems to be delayed, "The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance." (2Pet3:9). But for the one who turns his back on God’s grace, whether in the Old Testament or the New Testament, there is nothing left that God can offer or do for him. Only judgment remains. And thus we see God's longsuffering finally run out in 2 Chronicles where "all the officials of the priests and the people were very unfaithful following all the abominations of the nations; and they defiled the house of the LORD which He had sanctified in Jerusalem. And the LORD, the God of their fathers, sent word to them again and again by His messengers, because He had compassion on His people and on His dwelling place; but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy. (medicine that was curative, no healing, no soothing remedy)" (2Chr36:14-16)

"Unique (singular, unheard of) disaster" where "unique" is the Hebrew word echad which means one, i.e. a cardinal number in contrast to more than one. Echad can mean only, i.e. one of a unique class or kind, and thus a distinctive disaster in the present context. It can also mean one time, once, i.e. a single occurrence and in some contexts to the exclusion of all other occurrences (but not so in regard to the destruction of Jerusalem which which be devastated again in 70AD by the Romans and in the "great tribulation" by the antichrist).

How "unique"? In first Kings God says "Behold, I am bringing such calamity on Jerusalem and Judah, that whoever hears of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab, and I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down." (2 Ki21:12 13)

Daniel adds that God "has confirmed His words which He had spoken against us and against our rulers who ruled us, to bring on us great calamity; for under the whole heaven there has not been done anything like what was done to Jerusalem." (Da9:12)

Jehovah had earlier announced through Ezekiel that "because of all your abominations, I will do among you what I have not done, and the like of which I will never do again." (5:9)

Why else would this disaster by so unique? In Amos God reminds the Jews of their unique position deserving of a unique punishment, declaring "You only have I chosen among all the families of the earth. Therefore, I will punish you for all your iniquities." (Am3:2)

Another commentary feels that it was "unique" because it was a reference to the destruction of the temple, which the Jews thought to be inviolable.

Ezekiel over and over asserts that the end is coming, much like a meteorologist who knew the a deadly hurricane was tracking toward a populated area and had the potential to be deadly. And yet Ezekiel's warnings largely went unheeded. 

God warned the ungodly world through Noah that the end was coming but they did not heed to His warning and thus God "did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly." (2 Pe2:5) So too here in Ezekiel warning of the judgment that is so certain, that speaks of it in the past tense ("has come") as if it was already an accomplished fact, for on God's timetable it had! God speaks and whatever He says is already accomplished, whether it be in the past, present or distant future. Why then is it we have such difficulty as sons of men in trusting Him in the temporal events of our life?

"The time has come"

This phrase reminds one of the imminent judgment of Sodom and Gomorrah: "when morning dawned, the angels urged Lot, saying, "Up, take your wife and your two daughters, who are here, lest you be swept away in the punishment of the city. But he hesitated. So the men seized his hand and the hand of his wife and the hands of his two daughters, for the compassion of the LORD was upon him; and they brought him out, and put him outside the city." (<