ezekiel

Background

Author.   Ezekiel is named in 1:3 and 24:24, and his autobiography and unique style of visions, allegory, drama, etc., mark the whole prophecy as from one hand. Even Driver admitted, “No critical question arises in connexion with the authorship of the book, the whole from beginning to end bearing unmistakably the stamp of a single mind.”[1] Nevertheless the book has come under considerable destructive criticism since Driver, none of which has sustained any credible attention.

Ezekiel was one of three writing prophets who were priests (the others being Jeremiah and Zechariah). He received his call from God at age thirty (1:1) while in Babylon, having been taken there by Nebuchadnezzar along with Jehoiachin in 597. His wife was taken in death on the day the Babylonian army laid siege to Jerusalem, 10 January 588 (24:1, 2, 18). Some think his use of his home as a meeting place with Jewish elders may have been the beginning of the synagogue.[2]

Date of composition.   Ezekiel used unusual precision in dating his prophecies, regularly specifying the very day, and using the year of Jehoiachin’s (and his own) captivity as the point of departure. The range of the dates is from 31 July 593 to 28 April 573.[3] In stark contrast to Jeremiah, apart from only a couple exceptions, the prophecies are in chronological order.

Historical setting.   For the events leading up to the destruction of Jerusalem, see the Background to Jeremiah.

It was in the 597 deportation that Ezekiel was taken to Babylon. He lived in a Jewish colony at Tel Aviv (not the same as the modern city in Israel) on the Kebar River near Nippur. His early years of ministry were consumed with predicting to his fellow exiles the impending fall of Jerusalem. After word came of Jerusalem’s destruction (33:21) his message changed dramatically to one of encouragement and hope that God would ultimately restore Israel to the land under the rule of Messiah, with a new temple and pure worship.

Argument

Following the lengthy account of his call (1–3) Ezekiel gave the first major portion of his prophecy to the subject of the impending fall of Jerusalem (4–24), to lend credibility to the yet future (from the time of composition) prophecies of the later chapters. Since his word came true concerning the destruction of Jerusalem, then his words concerning the eventual destruction of enemy nations (25–32) and the blessed and glorious return of Israel (33–48) could be trusted also to come to pass.

The account of his call begins with his mystifying vision which at least establishes the theme of the glory of God (1), developed through the rest of the book. As well it sets forth the prophet’s credentials to serve as spokesman for God. His commission to speak warning to rebellious and unresponsive people (2:1—3:21) predisposes the reader to expect that the messages to follow would not be received, and implies that that would not be the fault of the messages or the messenger.

The prophetic portion begins with a pair of dramatizations, one predicting a siege against Jerusalem as a judgment on sin (4), and the other predicting the survival of only a small portion, also specifying idolatry and covenant unfaithfulness as the reason (5). To insure that the point was not missed the symbolic messages were reinforced by a straightforward announcement of coming judgment in plain terms (6–7), specifying the cause as being idolatry, of which not all were guilty, so that a remnant would escape the judgment (6), and the nature as being terminal, accompanied by economic collapse and accomplished by military defeat, so that the disaster would befall all social classes (7).

The next section, on the departure of the glory from the temple and the city (8–11), indicates the incompatibility of the matchless glory of God (portrayed in the chapter 1 vision), in fact the only glory of Israel, with the shame of Israel, her idolatry with all its attendant debauchery. The result was that Jerusalem lost both her shameful idolatry—in destructive judgment—and her glory—in divine withdrawal. Through it all Ezekiel justified to his fellow exiles the impending fall of Jerusalem.

The first portion of the vision (8) revealed the degree to which idolatry had infested the city. The second (9) showed in advance God’s destructive judgment. The third (10) watched as the glory of Yahweh began to abandon the temple. The fourth (11) completed the picture, depicting the destruction of the wicked, the ultimate restoration of the righteous remnant, and the completion of the abandonment of Jerusalem by the glory of God.

The next eight chapters (12–19) cohere in their addressing a mistaken optimism among the exiles that Jerusalem would not be destroyed, and that they would soon be able to return (cf., Jerem. 28:3–4; 29:4–10). The section begins with two dramatized messages predicting siege by indicating two different responses people would make: an attempt to escape (12:1–16), and hiding and trembling (12:17–20). There then follow five direct messages announcing that judgment was certain (12:21–25) and imminent (12:26–28); that the false prophets (13) and the elders (14:1–11) stood under special condemnation; and reinforcing the first, that nothing—not even the intercession of the likes of Noah, Daniel, and Job—could avail to avert judgment (14:12–23).

Three messages in allegory follow. The first (15), of vine stalks, shows that God has no other option but to destroy Judah. The second (16), a long allegory, rehearsing Israel’s history under the metaphor of a baby girl orphan adopted and grown, contrasts the goodness of God toward Israel with the wickedness of Israel in return, and also predicts judgment followed by restoration. The third (17) portrays Israel as a cedar tree and Nebuchadnezzar as an eagle who removes and transplants the top of the tree into Babylonian soil, an act of divine judgment, to be followed by Israel’s ultimate restoration. Thus he reiterates the message of the approaching exile of Jerusalem’s residents.

The message of individual responsibility (18) refutes the excuse that previous generations were to blame for Jerusalem’s current suffering. The lamentation in the two parables of the lion (19:1–9) and the vine (19:10–14) bewails the guilt and impending destruction of Israel.

The section on Jerusalem’s judgment concludes by focusing on her sins, the reason God must judge, always reminding that judgment is surely coming (20–24). God first shows Israel to have a long history of rebellion against him (20). For that reason he depicts himself as wielding a sharp sword against Jerusalem, indicating the severity of the approaching judgment (21). The announcement of Ammon’s destruction by Babylon (21:28–32) makes it clear that God’s concern is sin. Next he complements chapter 20 by enumerating the sins of the present generation (22:1–12), for which painful judgment (22:13–22) must fall on all segments of society (22:23–31). By comparing Jerusalem with Samaria (Ohola and Oholiba) and charging Jerusalem with the greater guilt, the a fortiori argument is that Jerusalem must be judged at least as harshly as Samaria was (23). Finally, two concluding signs—the rusty pot (24:1–14) and Ezekiel’s wife’s death (24:15–27)—confirm that Jerusalem will be depopulated and ‘scoured,’ and that there will be no opportunity for proper grief. The occasion—the Babylonian siege against Jerusalem—marks a major turning point in the prophecy and the prophet’s ministry.

The judgment on Jerusalem complete, the prophet turns his attention to the nations surrounding Israel guilty of opposing God’s chosen nation (25–32). The first four judgments—on Ammon, Moab, Edom, and Philistia (25)—all focus on those nations’ mistreatment of Israel. The prophet chose Tyre (26–28) and Egypt (29–32) for more extended pronouncements of judgment. The announcement of Tyre’s fall—by prediction, viewing the destruction as future (26), and lamentation, viewing the destruction as past (27)—is based on the guilt of Tyre’s human prince (28:1–10) and angelic-demonic king (28:11–19). Coupled with Tyre’s judgment is that of her sister city, Sidon (28:20–26). The announcement of Egypt’s future (29), entailing her fall to Babylon (30) mirroring that of Assyria (31), culminates in the depiction of her ultimate demise (32), anticipating the portrayal of Israel’s final outcome in the remainder of the book.

Since the siege against Jerusalem had begun (24:2), it was only a matter of time (one-and-a-half years) before she would fall. His ministry of condemnation against Jerusalem therefore complete, Ezekiel is now recommissioned, as it were (33:1–20), for a complementary ministry of announcing the ultimate restoration and glory of Israel (34–48). But first one final warning accompanied the word of Jerusalem’s fall (33:21–22): the guarantee of her utter desolation (33:23–29) made the need to heed the prophetic word all the greater (33:30–33). If Israel were ever to enjoy glory, the quality of her leadership would have to be radically transformed. The kind of leaders she had had was entirely unworthy and unsatisfactory, and would be judged (34:1–10) and replaced by God’s righteous shepherd (34:11–16) who would both judge the individual sheep (34:17–24) and provide peace for the righteous remnant (34:25–31). Not only would there be internal purging, but Edom, Israel’s brother, representing nations that mistreated Israel, would also suffer justice according to his guilty ways (35). Then Israel would be regathered and reconstituted as a nation (36–37) to enjoy the benefits promised long before, spiritually, materially, and socially (36). Details of the restoration, conveyed in two parables (37), include the supernatural cause of the national reconstitution (37:1–14; dry bones), and the promise of happy reunion of all twelve tribes under Yahweh’s David-like rule (37:14–28; two sticks). One final enemy coalition will remain to be destroyed, Gog and Magog (38–39). They will seek to pounce on a disarmed and prosperous Israel (38:1–16), only to be routed by earthquake (38:17–23). The account of the aftermath serves to reinforce the reliability of the prediction (39).

With godly leadership, a restored and reunified nation, and the last enemy destroyed, Israel will be ready to enjoy the Millennium (40–48). In that day Israel will properly reverence her God (in fulfillment of the refrain, “Then they will know that I am Yahweh”). His rebuilt temple will then be habitable by his glory (40–43), and his people’s worship will be acceptable (44–46). The cleansed land will be redistributed to his sanctified people, with the best portion allotted to the great prince (47–48).

Outline

I. The prophet’s call  1–3

A. The vision of the Glory of God  1

1. The setting  1:1–3

2. The four cherubim  1:4–14

3. The chariot  1:15–25

4. The divine throne  1:26–28

B. The prophet’s commission  2–3

1. Ministry to rebellious people  2:1–7

2. Ministry to unresponsive people  2:8—3:15

3. Ministry of warning (“watchman”)  3:16–21

4. Ministry involving personal sacrifice  3:22–27

II. The Condemnation of Judah  4–24

A. The destruction of Jerusalem foretold  4–7

1. The siege portrayed  4

a) Tile city  4:1–3

b) Lying on both sides  4:4–8

c) Eating defiled food  4:9–17

2. Destruction portrayed  5

a) The dramatization: hair cut, apportioned  5:1–4

b) The explanation  5:5–17

(1) Jerusalem’s sin: rebellion against the Suzerain of Sinai  5:5–7

(2) Jerusalem’s judgment  5:8–17

3. Plain announcement of judgment  6–7

a) Cause: Idolatry on the mountains of Israel  6

(1) Destruction of idols and idolaters  6:1–7

(2) Preservation of a remnant  6:8–10

(3) Lamentation of the desolation  6:11–14

b) Nature: Doom on the land of Israel  7

(1) An end  7:1–9

(2) Economic collapse  7:10–13

(3) Military defeat and plunder by the enemy  7:14–22

(4) Disaster for all classes  7:23–27

B. The guilt and demise of Jerusalem: Glory departs  8–11

1. Vision of idolatry in the temple  8

a) Public idolatry  8:1–6

b) Private abominations of the leaders  8:7–13

c) Tammuz worship  8:14–15

d) Sun worship  8:16

e) God’s sentence of judgment  8:17–18

2. Vision of the slaying of Jerusalem’s inhabitants  9

a) Slaughter of the complacent  9:1–7

b) Announcement of God’s lack of pity  9:8–11

3. Vision of the departure of the glory  10

a) Glory to the temple threshold  10:1–8

b) The cherubim and the wheels  10:9–17

c) Glory to the east gate  10:18–19

d) The cherubim  10:20–22

4. Vision of Jerusalem’s coming judgment and restoration  11

a) Wicked survivors in the land to be destroyed  11:1–13

b) Exiled remnant to be restored  11:14–21

c) Glory to Olivet  11:22–25

C. Refutations of the exiles’ false optimism  12–19

1. Two signs  12:1–20

a) The sign of evacuation through a wall  12:1–16

b) The sign of trembling  12:17–20

2. Five messages  12:21—14:23

a) The message of certain judgment  12:21–25

b) The message of imminent judgment  12:26–28

c) The message against lying prophets and prophetesses of peace  13

(1) Prophets (walls whitewashed but without mortar)  13:1–16

(2) Prophetesses  13:17–23

d) The message against Israel’s elders  14:1–11

e) The inability of the three to avert destruction  14:12–23

3. Three allegories  15–17

a) The allegory of the vine  15

(1) The parable  15:1–5

(2) The explanation  15:6–8

b) The allegory of the unfaithful wife  16

(1) Her undesirable birth  16:1–7

(2) Her beautification by the Lord  16:8–14

(3) Her prostitution  16:15–19

(4) Her child sacrifice  16:20–22

(5) Her adultery with foreign nations  16:23–34

(6) Her judgment by her lovers  16:35–42

(7) Her greater sin than Samaria, Sodom  16:43–58

(8) Her restoration with an everlasting covenant  16:59–63

c) The allegory of the eagles and the cedar tree  17

(1) The allegory  17:1–10

(a) Intro: riddle-parable  17:1–2

(b) Eagle one: Babylon  17:3–6

(c) Eagle two: Egypt  17:7–10

 (2) The explanation  17:11–24

(a) Babylonian siege of Jerusalem  17:11–18

(b) Divine judgment on Judah  17:19–21

(c) Restoration of Israel  17:22–24

4. The message of individual responsibility  18

a) The principle stated  18:1–4

b) The principle illustrated: three generations  18:5–18

c) The principle defended  18:19–29

d) The exhortation to Israel  18:30–32

5. The lamentation for Israel  19

a) The lion parable  19:1–9

b) The vine parable  19:10–14

D. The reason for destruction  20–24

1. Her history of rebellion  20

a) Introduction  20:1–4

b) In Egypt  20:5–9

c) In the wilderness  20:10–17

d) In the Land  20:18–44

(1) Her sins  20:18–32

(2) Her idolatry purged  20:33–44

e) Conclusion: impending destruction  20:45–49

2. God’s sword prepared for judgment  21

a) Unsheathed and sharpened  21:1–17

b) Babylon is the sword  21:18–32

(1) Against Jerusalem  21:18–27

(2) Against Ammon  21:28–32

3. God’s indictment on Judah  22

a) Her sins enumerated  22:1–12

b) Her judgment enunciated  22:13–31

(1) The judgment described: blast furnace  22:13–22

(2) The judgment distributed  22:23–31

4. Ohola and Oholibah: Judah’s guilt  23

a) The prostitute sisters introduced  23:1–4

b) Ohola’s (Samaria’s) career  23:5–10

(1) Her sin  23:5–8

(2) Her judgment  23:9–10

c) Oholibah’s (Jerusalem’s) career  23:11–35

(1) Her sin  23:11–21

(2) Her judgment  23:22–35

d) The application  23:36–49

(1) The sins  23:36–45

(2) God’s judgment  23:46–49

5. Announcement of the siege of Jerusalem  24

a) Sign of the rusty pot  24:1–14

b) Sign of the death of the prophet’s wife  24:15–24

(1) The sign  24:15–18

(2) The explanation  24:19–24

c) Prediction of the fall of Jerusalem: the sign dumbness to be removed  24:25–27

III. The Condemnation of the Nations  25–32

A. Near neighbors  25:1–17

1. Ammon: for despising God’s sanctuary  25:1–7

2. Moab: for despising Judah  25:8–11

3. Edom: for vengeance on Judah  25:12–14

4. Philistia: for vengeful hearts  25:15–17

B. Northern neighbors: Tyre (and Sidon)  26:1—28:26

1. Tyre  26:1—28:19

a) Prophecy of Tyre’s destruction  26

(1) Prediction of her being leveled  26:1–6

(2) Prediction of Nebuchadnezzar’s invasion  26:7–14

(3) Prediction of lamentation over her  26:15–18

(4) Prediction of her final annihilation  26:19–21

b) Lamentation over Tyre’s destruction  27

(1) Her past maritime glory  27:1–24

(2) Her coming maritime collapse  27:25–36

c) Fall of Tyre’s prince  28:1–19

(1) Prediction of his coming fall  28:1–10

(a) The cause: his pride  28:1–5

(b) The effect: mortal judgment  28:6–10

(2) Lament over his previous fall  28:11–19

(a) His original glory  28:11–15

(b) His fall in sin  28:16–19

2. Sidon  28:20–23

3. Summary explanation  28:24–26

C. Southern neighbor: Egypt  29–32

1. Summary statement: Ruin and restoration  29:1–16

2. Detailed statement  29:17—31:18

a) The defeat of Egypt by Babylon  29:17–21

b) The destruction of Egypt and her allies  30:1–19

c) The scattering of Egypt  30:20–26

d) The pride and fall of Egypt: like Assyria  31

(1) Assyria’s glory: as a cedar tree  31:1–9

(2) Assyria’s fall due to pride  31:10–14

(3) Assyria’s descent into Sheol  31:15–18

3. Lament for Pharaoh  32:1–16

4. The descent of Egypt into Sheol  32:17–32

a) Egypt’s demise  32:17–21

b) Egypt’s company in Sheol  32:22–32

IV. The Restoration of Israel  33–48

A. New life for Israel  33–39

1. Ezekiel’s recommission as Watchman  33:1–20

a) The watchman’s responsibility for warning  33:1–9

b) Ezekiel’s message of warning  33:10–20

2. Night messages concerning Israel’s future  33:21—39:29

a) The occasion: Report of Jerusalem’s fall  33:21–22

b) Introductory message  33:23–33

(1) Prediction of Judah’s complete desolation  33:23–29

(2) Indictment against ignoring the prophetic word  33:30–33

c) Israel’s false shepherds and the true one  34

(1) False shepherds indicted  34:1–10

(2) The true shepherd predicted  34:11–31

(a) His genuine care for the flock  34:11–16

(b) His judgment of the flock  34:17–24

(c) His provision of peace  34:25–31

d) Prophecy against (Mount) Edom: poetic justice  35

e) Prophecy of restoration to Israel’s mountains  36

(1) Her people regathered  36:1–15

(a) Destruction of her enemies  36:1–7

(b) Her repopulation  36:8–15

(2) Her people sanctified  36:16–38

(a) God’s vindication  36:16–23

(b) Spiritual blessing  36:24–28

(c) Material blessing  36:29–36

(d) Social blessing  36:37–38

f) Parables of restoration  37

(1) Dry bones  37:1–14

(a) The vision  37:1–10

(b) The interpretation  37:11–14

(2) Two sticks  37:15–28

(a) The drama  37:15–17

(b) The explanation  37:18–28

i) National reunion  37:18–23

ii) Peace under David, Yahweh  37:24–28

g) Israel’s enemies destroyed: Gog and Magog  38–39

(1) The attack of Gog  38:1–16

(2) The defeat of Gog  38:17—39:29

(a) The means: natural calamities  38:17–23

(b) The divine guarantee  39:1–8

(c) The aftermath of destruction  39:9–20

(d) The result  39:21–29

B. New order for Israel  40–48

1. The messianic temple  40–43

a) Introduction  40:1–4

b) General description  40:5–47

(1) Outer court  40:5–27

(2) Inner court  40:28–47

c) Detailed description  40:48—42:20

(1) Temple building  40:48—41:26

(2) Chambers of the inner court  42:1–14

(3) Outer walls  42:15–20

d) Glory returns  43:1–12

e) The altar  43:13–27

(1) Its dimensions  43:13–17

(2) The sacrifices of consecration  43:18–27

2. The messianic worship  44–46

a) The temple ministers  44

(1) The holiness of the temple  44:1–9

(2) The Levites  44:10–14

(3) The priests  44:15–31

(a) Their duties  44:15–19

(b) Their restrictions  44:20–23

(c) Their judgment  44:24–27

(d) Their inheritance  44:28–31

b) The priests’ land  45:1–7

c) The prince’s land  45:8–12

d) Offerings  45:13—46:24

(1) General prescriptions for atonement  45:13–17

(2) New Year  45:18–20

(3) Passover  45:21–24

(4) Tabernacles  45:25

(5) Sabbath and new moon  46:1–7

(6) Protocol of gate usage and sacrifices  46:8–12

(7) Daily offerings  46:13–15

(8) Jubilee  46:16–18

(9) Sacrificial kitchens  46:19–24

3. The messianic land  47–48

a) The river  47:1–12

b) The boundaries  47:13–23

c) The distribution  48:1–29

(1) Seven northern tribes  48:1–7

(2) The prince’s allotment  48:8–22

(3) Five southern tribes  48:23–29

d) The city gates  48:30–35