BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF EZEKIEL --- PART 1

Prophetic book of the Old Testament, originating in the time of the Babylonian exile.

AUTHOR

Ezekiel was the son of Buzi {1:3}, a member of a priestly family. It is unclear whether he actually served in the temple as a priest, but such was his training. His writings show that he knew the regulations for sacrifices, the rituals, and the people’s expectations of a priest. In exile Ezekiel the priest spoke YHVH’s Word about the future of the temple to his fellow exiles. Settled at Tel-Abib, on the canal of Kebar, the thousands of deportees eked out a meagre existence. They hoped for a speedy return to Judah and a change for the better in the international situation. Their hope was enflamed by the spirited preaching of false prophets, likened to jackals among the ruins {13:4}. They piously said, “Adonai declares…” but they were actually self-commissioned {verse 6}. They deceived the people with a message of peace at a time when YHVH’s judgment was about to be poured out on His people {verse 10}. They had led the people to distrust prophecy to such an extent that a proverb circulated among the people that “the days grow long, and every vision comes to nought” {12:22}. Much time had passed since visions of YHVH’s judgment had been given to the people, and nothing could be interpreted as a fulfilment of those visions. Ezekiel was called to serve his community by symbolic acts, visions, and verbal messages in order to convince the people that YHVH’s judgment was imminent {verse 23}.

DATE AND BACKGROUND

The ministry of the prophet Ezekiel can be understood best against the backdrop of his time. If, as the church father Origen believed, the vague reference “in the thirtieth year” {1:1} marks the prophet’s age at the time of his first vision, Ezekiel was born during the rule of King Josiah of Judah {c. 640–609 BC}. Josiah was the grandson of King Manasseh, whose sacrilegious acts had brought YHVH’s judgment on the kingdom of Judah {2 Kings 21:10-15}. Though Judah’s political situation was perilous, Josiah led the nation in a radical reformation that began with the finding of the “Book of the Law” {2 Kings 22} in the year that Ezekiel was born {c. 621 BC}. Idolatry was done away with and the people turned back to YHVH, but YHVH’s judgment on Judah was unchangeable {23:26-27}. Josiah erred in trying to make Judah a kingdom with which other states had to reckon. He was threatened when the Egyptian pharaoh Neco passed through Judah on his way to aid the weakened Assyrian kingdom. Josiah marched to meet the Egyptian forces, but his troops were unable to stand against the Egyptians, and he died in battle {verse 29}. Egypt took control of Judah, and Pharaoh Neco placed Jehoiakim in power over Jerusalem. Egyptian control did not last long however, for in 605 BC Egypt and Assyria were defeated by Babylonia’s king Nebuchadnezzar at Carchemish. The Babylonians then pushed south to Jerusalem, and the first deportation of Judean leaders {among them the prophet Daniel} took place. Jehoiakim was permitted to continue ruling over Judah as a vassal king of Nebuchadnezzar. But his dealings with Egypt brought the emperor’s wrath down upon him. Before the Babylonians could address the Judean situation, Jehoiakim died and his son Jehoiachin was crowned. When the Babylonian forces arrived at the gates of Jerusalem, Jehoiachin and thousands of the aristocracy were taken to Babylon {2 Kings 24:10-17}. Among those deportees was Ezekiel, then about 25 years old. Although the book says otherwise, many scholars think that Ezekiel lived and taught in Judah for the duration of the siege and the fall of Jerusalem {586 BC}. They conclude this from Ezekiel’s familiarity with idolatry in the temple and his vivid descriptions of Jerusalem’s last days {Ezekiel 8:11}. Others believe that Ezekiel ministered both to the exiled community and to the Judeans living in Judah. Neither interpretation does full justice to the claims of the book itself. Ezekiel was exiled in 597 BC. He was called to bring YHVH’s word to the deportees at Tel-Abib; he was granted a vision of the horrible practices in the temple court; and he was familiar with Jerusalem and Judah from having lived there and from reports on affairs in Jerusalem coming to the exiles through messengers. Jeremiah, Ezekiel’s contemporary, was prophesying in Jerusalem, but there is no evidence that Jeremiah and Ezekiel knew of each other’s ministry. If Ezekiel had brought YHVH’s word to Jerusalem during the siege, some reference to Jeremiah might appear in his writings. If Jeremiah was supported by Ezekiel’s ministry in Jerusalem, he probably would have included a positive word for his colleague in his book. The book of Ezekiel plainly says that Ezekiel lived and preached in exile {see 1:1-3; 11:24-25}.

CONTENT

The prophecy of Ezekiel is easily outlined by subject matter and chronology. The chronology of the period permits a division before and after 586 BC {the fall of Jerusalem}. Chapters 1–24 cover the pre-586 ministry of Ezekiel, whereas chapters 33–48 represent his post-586 ministry. Chapters 25–32 {oracles against the foreign nations} function as a transition between the book’s two major divisions. The book’s outline according to subject matter divides into four parts: Ezekiel’s call {1:1–3:21}; prophecies of judgment against Israel {3:22–24:27}; oracles against the nations {25:1–32:32}; and proclamation of hope {33:1–48:35}.

EZEKIEL’S CALL {1:1–3:21}

The prophet’s call in one sense was similar to that of Isaiah and Jeremiah. Isaiah received his mission in a vision of YHVH’s glory in the temple {Isaiah 6}. Jeremiah was called unexpectedly in his youth, and received signs that solemnly set forth the nature of his mission {Jeremiah 1:11-15}. The call of Ezekiel combined those two elements. Revelation of YHVH’s glory to the prophet at the same time revealed the nature of the prophet’s mission. Ezekiel’s call contained a full description of YHVH’s glory. Isaiah briefly stated that he saw Adonai enthroned in the temple, and he concentrated on the seraphim representing and magnifying YHVH’s glory. Ezekiel elaborated on the revelation of Adonai’s glory as well as on the ministering angels who went before Adonai as part of his royal entourage. The vision of YHVH’s glory, though difficult to understand, is the key to the book of Ezekiel. Ezekiel, as a priest, was concerned about the future of the temple. That sacred place had been ordained by YHVH as His home among His people. The glory, presence, and holiness of YHVH were symbolized in the temple {see 1 Kings 8:10-11}. In exile Ezekiel could not serve his people as a priest, for they were far from Jerusalem, the city YHVH had chosen. Against all expectations Adonai revealed Himself to Ezekiel in the land of Babylon. In calling Ezekiel to a prophetic ministry, YHVH assured His servant that He had not forsaken His people, even though they had been banished from the Promised Land. The prophet’s vision began with a storm. As a large cloud approached from the north, Ezekiel saw a brightness surrounding the cloud, four creatures, and four wheels. The combination of creatures and wheels suggests that Adonai appeared in a chariot. YHVH’s chariot is a familiar Old Testament representation of His coming in judgment {see Isaiah 66:15-16}. The wheels within wheels and the position of the four living creatures may signify YHVH’s total control over the whole earth, so He could move His “chariot of judgment” in any direction. It is also possible that the living creatures with their four faces, and the wheels full of eyes, may be separate symbols showing that YHVH sees all that happens and thereby knows the plight of the exiles. In the vision the prophet’s attention was drawn to a throne above the heads of the creatures. On the throne was “the appearance of the likeness of the glory of Adonai” {1:28}. In his vision of YHVH’s coming in judgment, Ezekiel received his call to the prophetic ministry: “Son of man, I send you to the people of Israel, to a nation of rebels who have rebelled against Me” {2:3}. During a dark hour of Israel’s history, Ezekiel had to prophesy, rebuke his fellow exiles {3:11}, and be responsible as a watchman over the house of Israel {3:17; cf. 33:1-9}. Symbolic of his mission was a scroll filled with lamentations and woe {2:9-10}, which when eaten became sweet as honey {3:1-3}. Difficult as the mission was, YHVH’s presence and the certain fulfilment of the prophecies sweetened Ezekiel’s task. Such encouragement was intended to take away any fear of the rebellious Israelites {2:6-7}. Instead of being elated with his mission however, Ezekiel became despondent. A week later, the Word of Adonai came to Ezekiel to remind him of his important role as a watchman {3:16-17}. Ezekiel became responsible for Israel as a nation, not just for individuals. His witness to Israel had the express aim of national repentance {verses 18-19}. Ezekiel was confined to his house by YHVH {3:24-25}. The house ministry was to be carried on only with those Israelites who sought YHVH’s will, for Adonai had abandoned those who continued in their apostasy. The prophetic word would not help the apostates {verse 26}. The principle of Ezekiel’s ministry is found in 3:27: “Whenever I give you a message, I will loosen your tongue and let you speak. Then you will say to them, ‘This is what the Sovereign ADONAI says!’ Some of them will listen, but some will ignore you, for they are rebels” {cf. Matthew 11:15; 13:43}.