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

BOOK OF EZEKIEL --- PART 3

ORACLES AGAINST THE NATIONS {25:1–32:32}

Ammon, Moab, and Edom were Israel’s neighbours to the east. Because they were ethnically related to Israel, they were not attacked by the Israelites on their march to the Promised Land. Ammon and Moab were descendants of Lot, Abraham’s nephew, and the Edomites descended from Esau, the brother of Jacob. Although YHVH forbade war with them, relations between Israel and its eastern neighbours were always tense. Israel had been overrun by the Ammonites for a time, and Israel was never successful in controlling the Edomites’ competitive trade relations. Those neighbouring nations joined the Babylonian attack against Jerusalem and rejoiced when Jerusalem fell and the temple was devastated {Ezekiel 25:3-12}. They were ready to take over and loot Judah’s cities, and to instigate trouble in a time when Jerusalem was distressed. Therefore, says Ezekiel, YHVH’s judgment will also extend to Ammon, Moab, and Edom {verses 4-14}. The Philistines had been Israel’s enemy to the southwest. During the period of the judges and the united monarchy, the Philistines had controlled much of Israel’s territory. King David successfully limited the Philistine threat by confining them to their own territory. But in Ezekiel’s day they were still considered Israel’s “everlasting” enemy {25:15}, possibly intensified by Philistine support of the Babylonian invasion of Judah. The city of Tyre had received reports of the overthrow of Jerusalem and was ready to exploit the opportunity for its own advantage {26:2}. Tyre’s trade position was unrivalled; its ships crossed the seas to exchange goods with many distant lands {Ezekiel 27}. But Tyre would soon be broken by the Babylonians, its wealth dried up with the destruction of the fleet and the murder of its sailors {27:26}. The prince of Tyre is singled out in chapter 28, but verse 12 refers to the “king” of Tyre. Interpreters disagree whether they are one person or two. Those who distinguish between the two understand the prince of Tyre to be the ruler of that city, but they consider the “king” of Tyre to represent satan {28:13-15}. The Garden of Eden with all its splendour is an appropriate setting for the original glory of an angelic satan before his fall. But there is no reason within the context to distinguish between the prince and the king of Tyre. Each is said to have exalted himself, and both took authority over men as if they were gods and enjoyed all the splendour and royalty that belong to YHVH. And both prince and king fall from their high position. The passage is a magnificent example of Ezekiel’s literary ability. He draws a glorious picture of the Garden of Eden, reworking the same theme as he depicts the glory and fall of the king of Tyre. Ezekiel presents him as a cherub, in accordance with the local belief that the king was divine. He wore the finest clothing, with nine kinds of precious stones {verse 13}. Though YHVH had elevated him to the royal throne {verses 13-14}, the king’s heart turned to materialism and to religious and judicial corruption {verses 16-18}. In a sense the king {prince} represents the people of Tyre. They were all guilty of corruption, injustice, and violence. If YHVH judged His Covenant people for their perversion of justice and for their sins, His judgment would surely come also on the city of Tyre {verses 18-19}. When the Babylonians marched on Tyre, they laboriously built a jetty from the mainland to the city. At the same time Tyrian ships loaded with goods and treasures sailed out across the Mediterranean, so that when Nebuchadnezzar’s troops finally breached the walls, little loot could be taken {29:18}. The city of Sidon also cheered Jerusalem’s destruction. Sidon was a port city in Phoenicia, to the north of Tyre. By pestilence and war, the inhabitants of Sidon would learn the justice of Israel’s YHVH. Six nations {Ammon, Moab, Edom, Philistia, Tyre, and Sidon} scorned Israel at the fall of Jerusalem. Because YHVH had invested His holiness in the temple of Jerusalem and in His people, the temple’s destruction and the people’s exile signified to the nations that Israel’s YHVH was impotent. They did not realize that the reason for Israel’s fate was YHVH’s intolerance of His people’s sin. YHVH’s holiness required the punishment of sin, and it also required vindication for His Name {28:22-23}. YHVH was still concerned for His people, that Israel might know He had removed the scorn of their neighbours {verse 24}. In the restoration of Israel Adonai would further manifest His holiness before the nations. Israel would receive back the land, vineyards, and houses, and would enjoy the bounty of Adonai in peace {verses 25-26}. Egypt had convinced the people of Israel and Judah that with its help the Assyrians and the Babylonians could not stand their ground in Palestine. In 722 BC the Assyrian troops took the northern capital of Samaria, and in 586 the Babylonians conquered Jerusalem, while Egypt remained passive. The Egyptians had desired control over Palestine for economic reasons, but not at the expense of their own welfare. Egypt too, would lose its leadership under YHVH’s judgment {29:9-16}. Reduced to dependence on foreign powers, Egypt would no longer be a stumbling block for Israel. First, Babylonia was permitted to break Egypt’s power {23:1–32:21}; later, the Persians, Greeks, and Romans would incorporate Egypt as a province. The fall of Egypt coincided with the fall of several great and small kingdoms: Assyria {32:22-23}, Elam {verses 24-25}, Meshech and Tubal {verses 26-28}, Edom {verse 29}, and Sidon {verse 30}.

PROCLAMATION OF HOPE {33:1–48:35}

After the visions of YHVH’s judgment on the surrounding nations, Ezekiel returns to the future hope of Israel. In the first major section of his book, he dealt with the reasons for Judah’s exile and the destruction of the temple, alluding often to the future of Israel. But the prophet’s organization of his material included, between prophecies of Israel’s judgment and restoration, the oracles of YHVH’s judgment on Israel’s neighbours who had encouraged and rejoiced in its fall. Throughout its history Israel had allowed foreign nations to influence its religion, culture, and form of government. The reduction of their powers meant Israel, restored to the Promised Land, would be freer for faithfulness to YHVH. Before taking up the theme of the restoration, Ezekiel reviews the emphases of chapters 1–24:

1 -- He was called to be a watchman over Israel {33:1-9; cf. 1:1–3:21}.
2 -- Israel had sinned against Adonai and had to receive a righteous judgment {33:10}.
3 -- Jerusalem was to be taken by the Babylonians {verse 21}.
4 -- Israel’s repentance is necessary for restoration {verses 11-16}.

Thus far, his ministry had not met with success. The exiles who had heard his messages were full of appreciation for Ezekiel’s rhetorical and literary abilities {33:32}. They readily accepted Ezekiel as a watchman who warned the people of the impending catastrophe at Jerusalem, and they may have admitted that their sin was the reason for YHVH’s judgment on Israel and Jerusalem. But they were slow in applying the prophetic word to their own lives. YHVH was ready to forgive their sins if they repented, acknowledged Him, and demonstrated their renewed spirit by practicing the Law of YHVH {verse 32}. Now that the News of Jerusalem had been reported to the exiles {verse 21}, the necessity for the people to act responsibly was even more urgent. Adonai had demonstrated that Ezekiel was a true prophet {verse 33}. The success of Ezekiel’s ministry was not measured in numbers. He faithfully declared the word of YHVH in word, sign, and parable. The exiles had followed the false hopes proclaimed by false “shepherds” who had fattened themselves at the expense of the flock {34:2-3}. They did not take care of those in need {verse 4}, and they allowed the flock to be scattered {verses 5-6}. YHVH promised His people that He would be the faithful Shepherd, bring the sheep together, feed them, and care for them {34:11-15; cf. Psalm 23}. YHVH would also distinguish between the sheep and the goats, to find out whose hearts were right with Him, so that the true sheep could be restored to YHVH’s flock {Ezekiel 34:20-22}. YHVH’s promise included the restoration of the land and the restoration of the divinely appointed Davidic dynasty {verse 24}. The renewed fellowship between Adonai and Israel under the messianic ruler would be sealed with a New Covenant, the “Covenant of peace.” That Covenant assured the people of YHVH’s blessing on their labour, bringing them abundant harvests {verses 26-27}. The people would not be forced to fight against nature in their pursuits {verses 25-28}. They would not have to struggle against other peoples who might try to share in their blessings by force {verses 27-29}. The prophetic vision telescoped the events of the restoration of Israel after the exile, the coming of Yeshua the Moshiach {cf. John 10}, and the full restoration of the sin-cursed world. Chapter 34 is the key to the messages of restoration. The emphases include the outworking of the frequently repeated verse “They will truly be My people, and I will be their YHVH” {11:20; cf. 34:30; 36:28}. The most significant aspects of the restoration theme include:

1 -- YHVH’s gracious restoration of His people to Covenant blessing {36:20-36; 37:23-26; 39:25}
2 -- YHVH’s restoration of the nation of Israel to the land {36:1-15, 24; 37:14-23; 39:27}
3 -- YHVH’s New Covenant, giving His Spirit to His people {36:25-27; 37:14; 39:29}, and His blessing on His people {36:8-12, 29-38; 39:9-10, 26}, assuring them of victory over their enemies {35:1-15; 36:36; 37:28; 38:1–39:24}
4 -- YHVH’s appointment of a Davidic king, the Moshiach, over His people {37:24-25} and
5 -- YHVH’s temple restored among His people {37:26-27}.

THE PEOPLE OF YHVH

The rejection of the exiles did not last forever. Based on the Abrahamic Covenant, Adonai promised to bless the faithful remnant and to make of them a new people. The imagery of a valley of dry bones is particularly fitting. The dry bones represent YHVH’s people without hope {37:11}. Ezekiel proclaims to them the good News that YHVH will renew and restore them {verse 12}. Adonai’s purpose for His people is that all the nations may honour His Holy Name through His people {39:7, 25-27}.

THE LAND

The promise also extends to the land, originally given to Abraham and his descendants. The Abrahamic Covenant included a messianic element, for through the family of Abraham living in the Promised Land all nations would receive YHVH’s blessing {Genesis 12:3}. In a vision Ezekiel saw the boundaries and described the division of the land {Ezekiel 47–48}. The royal city of Jerusalem is the central symbol of YHVH’s presence among His people; its name will be “Adonai is there” {48:8-35}.

THE NEW COVENANT

The Abrahamic Covenant is renewed, a gracious Covenant that expresses the restored relationship. “Covenant of peace” fittingly describes its nature and benefits. The restless people of YHVH are promised rest from their searching, their enemies, and their toil. The change in relationship is further emphasized by YHVH’s sending of His Spirit, who will add a new dimension to the lifestyle of His people. Obedience to YHVH will no longer be constrained, for YHVH’s Spirit helps His people to do His will. A new heart, controlled by the Spirit of YHVH, is given to Adonai’s people {36:26-27}. The presence of the Spirit also signifies a new life for the people {37:14; see John 3:8, 16; Acts 2:38; Romans 8:2-4, 15}.

THE MOSHIACH

The Old Testament hope of a messianic king is crystallized in Ezekiel’s message. His rule will be everlasting {Ezekiel 37:25}, over all YHVH’s people who have new hearts {verses 15-25}.

THE TEMPLE

As a priest, Ezekiel remained keenly interested in the temple, priesthood, sacrificial regulations, and festivals. A large section of the prophecy’s last division describes the temple’s revived worship {40:1–46:24}. His vision of the glory of YHVH, so important in the messages of YHVH’s judgment on Jerusalem {chapters 1, 10–11}, now assures the remnant that YHVH did not forsake His people {43:2-5}. He will dwell among them, for the temple is a symbol of YHVH’s presence {37:27}. Some interpreters believe that the temple, with its ritual as described in Ezekiel 40–46, will be restored in the messianic era before the last judgment. Others believe the promises about the temple provide a positive symbolic answer to Ezekiel’s greatest concern: whether YHVH will return to be with His people {48:35; see John 2:21; Revelation 21:22}. There are various interpretations of chapters 34–48. As a watchman to Israel, Ezekiel had a message for the exiled Jewish community. Thus, the prophecy’s fulfilment must have begun with the decree of Cyrus I {538 BC} permitting the Jews to return to their land {Ezra 1:1-3}. Two rival schools of interpretation exist on how the prophecy is fulfilled beyond Israel’s restoration to the land. Those who interpret Israel as simply the nation views the modern return of Jewish people to the land of Israel as a continuation of YHVH’s prophetic promise. They believe that YHVH’s plan for Israel is being fulfilled along with, and in addition to, His plan for the believers. The fulfilment of those prophecies will be inaugurated by the coming of the Messianic King, who will give earthly peace to the Jewish people. The temple worship {Ezekiel 40–48} will be restored in some way during the period of the Messianic Kingdom. The church will enjoy a small share in all the events centred on the Jews. The promises of Ezekiel’s vision are thus limited to the nation of Israel and must be fulfilled before the coming of a new heaven and earth. Other interpreters believe that Ezekiel wrote for the benefit of spiritual descendants of Abraham who believe, as Abraham did, in YHVH’s promises {Genesis 15:6; cf. Romans 4:11-13; Galatians 3:6-9, 29}. All who have faith like Abraham, whether Jews or Gentiles, are regarded as Abraham’s offspring {Galatians 3:28-29}. Ezekiel’s message thus would include all of YHVH’s gracious work among believing gentiles, who have become the recipients of YHVH’s promises and benefits. It is possible, on the basis of 1 Peter 1:10-11, to interpret Ezekiel’s language as a prophetic expression of how YHVH’s grace would come to all those who become reconciled to YHVH through faith in the gospel.