Tag: exile

Posted in Exposition

Ezekiel 22:1-16 – The Oracle Concerning Bloodshed in Jerusalem

Posted on by writtenexposition

INTRODUCTION

Ezekiel chapter 22 belongs to a series of oracles spoken a few years before the fall of Jerusalem in 587/586 BCE. These oracles, dated 14 August 591 BCE (20:1), focus on YHWH’s punishment of Israel/Judah. Chapter 22 presents three oracles indicting the city of Jerusalem and its inhabitants. In each the charges against Jerusalem are presented and judgement pronounced.

22:1-16 The Oracle Concerning Bloodshed in Jerusalem

22:17-22 The Oracle Concerning the Smelting of Jerusalem

22:23-31 The Oracle Concerning the Leaders of Jerusalem

THE ORACLE CONCERNING BLOODSHED IN JERUSALEM (1-16)

In this oracle, which gives a catalogue of Jerusalem’s sins, the most common words are ‘blood’ (2, 3, 4, 6, 9, 12, 13) and ‘in thee’ (6, 7, 9, 10, 11, 12, 16).

(1) The formula ‘the word of the Lord came unto me, saying’ indicates that this is the beginning of a new oracle. It occurs again in v.17 and v.23.

(2) Addressing him as ‘son of Adam’ YHWH involves Ezekiel in the condemnation of Jerusalem by asking the double question ‘wilt thou judge, wilt thou judge?’ This is, in effect, an instruction (cf. 20:4; 23:36). Ezekiel is to judge the ‘bloody city’ (city of bloods) and point out her abominations (offensive things). The Jews thought of Jerusalem as the holy city (e.g. Mt 4:5; 27:53) but here Ezekiel calls it by a name that the prophet Nahum had used earlier (c. 650 BCE) to describe Nineveh (Nah 3:1). Ezekiel uses the description again concerning Jerusalem in 24:6,9.

(3) Ezekiel is to make it clear that his message has a divine origin (‘thus saith the Lord’) and proceed to inform Jerusalem and its people of the crimes of which they are accused. The charges are twofold; a) bloodshed, and b) idolatry.

a) BLOODSHED – This problem of violence and murder in Jerusalem was also highlighted by the prophet Isaiah:

And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Isaiah 1:15
How is the faithful city become a harlot! it was full of judgment; righteousness lodged in it; but now murderers. Isaiah 1:21

In Jerusalem itself there is total disregard for human life. ‘In the midst’ is repeated in v.7 and v.13. As a result of this ‘her time may come’ – a time of punishment – see Ezek 7:7,12.

IDOLATRY

Jerusalem makes idols (frequent, repeated, ongoing action) all over her to defile her. This breaks the first of the Ten Commandments (Exod 20:3).

(4-5) Verses 4-5 list five results of the crimes of bloodshed and idolatry:

i) Thou art become guilty in thy blood that thou hast shed; – ‘thy blood’ is ‘the blood of your victims.’ These would not only be people who were murdered but also human sacrifices which were part of idolatrous worship – children sacrificed to Molech (Ezek 16:20).

ii) and hast defiled thyself in thine idols which thou hast made

iii) and thou hast caused thy days to draw near, and art come even unto thy years: – these sins will accelerate the time of the city’s destruction (cf. 12:22-23; Jer 11:23). Some interpret ‘days’ as referring to the siege and fall of Jerusalem and ‘years’ to the time spent in captivity.

iv) therefore have I made thee a reproach unto the heathen, and a mocking to all countries. – even the Gentiles are horrified by Jerusalem’s behaviour and mock it. The consequences of her sin involve public shame. This was prophesied by Moses in Deut 28:37: And thou shalt become an astonishment, a proverb, and a byword, among all nations…

v) Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. – ‘Polluted in name and full of confusion,’ Jerusalem’s notoriety will spread near and far; the city will be universally despised and derided.

Verses 6-12 expand on the types of sins that are rife in Jerusalem.

(6-7) OPPRESSION

(6) ‘every one were in thee to their power’ lit. ‘everyone according to his arm’ i.e. strength, might. Every leader in Jerusalem uses his personal power for violence and murder.

The expression ‘to shed blood’ – occurs in v.6, 9, 12.

The princes of Israel could refer to the political leaders of Judah or to the Davidic kings who ruled in Jerusalem; some of whom were willing to engage in judicial murder e.g. Manasseh (2 Kgs 21:16), Jehoiakim (Jer 26:21). Instead of ensuring a stable and just society the powerful oppress others in order to benefit themselves.

The princes of Judah are like those who move boundary markers; I will pour out my fury on them like water. Hos 5:10 CSB
On the day of our king, the princes are sick with the heat of wine — there is a conspiracy with traitors. Hos 7:5 CSB
Both hands are good at accomplishing evil: the official and the judge demand a bribe;
when the powerful man communicates his evil desire, they plot it together. Mic 7:3 CSB
The princes within her are roaring lions; her judges are wolves of the night, which leave nothing for the morning. Zeph 3:3 CSB

(7) ‘In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.’

‘They’ in v.7 probably refers back to the ‘princes of Israel’ in v.6 but many commentators view it as referring to everyone in general in Jerusalem. The ethics of the Sinai covenant have been disregarded and the most vulnerable in society – older people, resident aliens, orphans and widows – are being exploited.

‘father and mother’ – The leaders/people have broken the fifth commandment (Exod 20:12, see also Deut 5:16; Lev 19:3) by ‘setting light by’ (i.e. dishonouring, slighting) their parents.

If you insult your father or mother, your light will be snuffed out in total darkness. Prov 20:20 NLT

Children, obey your parents because you belong to the Lord, for this is the right thing to do. “Honour your father and mother.” This is the first commandment with a promise: If you honour your father and mother, “things will go well for you, and you will have a long life on the earth.” Eph 6:1-3 NLT

‘resident aliens’ – these were foreigners allowed to live and work in Judah. Since they did not own land they were easily exploited. See Exod 22:21; Lev 19:13; Deut 10:19; 24:14-15.

‘the fatherless and the widow’ – See Exod 22:22; Deut 24:17, 19, 20, 21.

(8-11) RELIGION

These verses list sins that offend religious sensibilities and violate the ethical injunctions of the Holiness Code (Lev 17-16); especially Leviticus chapters 18 and 19. The list includes the sins of Sabbath desecration, slander, murder, idolatry, depravity and incest.

(8) Thou hast despised mine holy things, and hast profaned my sabbaths. These sins said here to have been committed by the city of Jerusalem are specifically attributed to the priests in v.26. Jeremiah, who was prophesying in Jerusalem at the same time as Ezekiel was prophesying in Babylonia, also preached against desecration of the Sabbath by the population of the city (Jer 17:20-23).

Disrespecting holy things would include activities like eating sacrificial meat while in a state of ritual impurity (Lev 7:20) or consuming it after the ‘expiry date’ (Lev 7:15-18; 19:6-8).

(9) In thee are men that carry tales to shed blood: In Jerusalem there are deceitful and treacherous men willing to give false testimony so that another may be put to death. Lit. ‘men of traffic’ or pedlars. Travelling salesmen probably carried gossip, the expression eventually came to mean slanderers or scandal-mongers. Possibly the idea here is that of informer. Naboth was a victim of malicious accusations in 1 Kgs 21:10-11. This behaviour was forbidden in the Holiness Code: Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD. Lev 19:16

in thee they eat upon the mountains: in the midst of thee they commit lewdness.

The people of Jerusalem are involved in idolatrous worship (eating sacrificial meals at the high places) and, probably through participation in cultic rites, act in a depraved manner. The word zimmāh (see also v.11) meaning wickedness or lewdness is used in Leviticus of various sexual offences (e.g. Lev 18:17; 19:29; 20:14). See Ezek 16:27, 58; 22:9,11; 23:21, 27, 35, 44, 48.

(10-11) These verses give examples of the types of forbidden sexual acts practised in Jerusalem. They include cohabiting with a father’s wife, forcing (humiliating, oppressing) menstrual women to have sexual relations, committing adultery with other men’s wives (his fellow’s wife) and incestuous activity with female relatives like daughters in law and paternal sisters (see Lev 18:7-20).

(12) ACQUISITION

The people will stop at nothing, including murder, to acquire money and land. They indulge in economic exploitation – bribery, usury, extortion. These are sins of covetousness.

Acceptance of bribes – Lev19:15; Deut 16:19.

Usury (exorbitant interest on loans) – Lev 25:36-37

Extortion of a neighbour – Lev 19:35-36.

Verse 12 ends with the core accusation – they have forgotten God.

13-16 YHWH’S REACTION

(13) The Lord responds to these crimes by clapping his hands in a gesture of anger, vexation and indignation (6:11; 21:14,17). He is particularly enraged by their covetousness in pursuing ill-gotten gains and by the bloodshed that has been in their midst.

(14) YHWH asks the city a rhetorical question that emphasises that the people will not be able to endure the punishments that YHWH will certainly bring upon them because of their misconduct. Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? In the terrible time of judgement their courage and strength will fail.

I the LORD have spoken it, and will do it. – ‘I am YHWH, what I have spoken I will do’ YHWH can be relied on to carry out what he says. This expression is also found in Ezek 17:25; 36:36; 37:14 and Num 14:35.

(15) Ezekiel predicts the Exile and claims that it is not only punishment but also purification. Exile will eradicate (consume, cause to cease, take completely way) the filth of idolatry and injustice.

(16) This will happen while the nations watch. While enduring public humiliation (‘take thine inheritance’ means ‘be profaned, be violated, dishonoured, degraded’) in the sight of the nations they will acknowledge the sovereignty of YHWH. The oracle ends with the recognition formula ‘thou shalt know that I am the Lord.’

The idea is that the Jerusalemites will be a disgrace in the sight of the surrounding nations but, as they recover from the pollution of idolatry, they will become inwardly (in thyself) conscious of their filthy state before God and eventually appreciate the Lord – as a holy and just God.

SUMMATION

Ezek 22:1-16 is a prophetic oracle in which YHWH, via Ezekiel, accuses Jerusalem of many sins and announces impending punishment in the form of exile. Ezekiel is instructed to act as judge over the ‘bloody city’ and confront it with its transgressions. These include murder, idolatry, profanation of the sabbaths, sexual depravity, extortion and the oppression of strangers, orphans and widows. The oracle singles out as especially guilty those leaders who abuse their power for personal gain. YHWH declares that Jerusalem’s doom and disgrace is inevitable.

RELEVANCE TODAY

This passage is a reminder that any society that forgets God will turn to idolatry (placing other things before God), produce corrupt leaders and tolerate injustice, oppression and exploitation of the vulnerable. Ignoring justice, compassion and faith places such a society at risk of divine judgement.

Posted in Exposition

Ezekiel 21:1-7 – The First Oracle Concerning YHWH’s Sword

Posted on by writtenexposition

INTRODUCTION

At the end of chapter 20 Ezekiel’s fellow-exiles told him that they did not understand his prophecies, especially the oracle concerning the Negev (20:45-49). Now, in chapter 21, three oracles about YHWH’s sword elaborate upon the destruction of the Negev in terms that are direct, stark and easily understood. They are powerful declarations that the sword of judgement is coming soon.

This first oracle of chapter 21 (vv.1-7) links back to the prophecy against the Negev (20:45-49) and interprets the forest of that oracle as Jerusalem and the forest fire as ‘the sword of YHWH’ (i.e. war). It parallels that previous oracle by repeating the same ideas and by using similar words and expressions: for example: ‘set your face;’ ‘drop the word;’ the righteous and the wicked/ green tree and dry tree; ‘from the south to the north;’ ‘all flesh may see/know;’ ‘it shall not be quenched/it shall not return.’

DIVISION

1-2 Address to Ezekiel

3-5 Announcement of Judgement

6-7 Anguish at Impending Doom

ADDRESS TO EZEKIEL (1-2)

This is a new oracle for it begins with the prophetic word formula ‘and the word of the Lord came unto me, saying.’ This frames it as a direct revelation from YHWH and makes clear that the message does not express Ezekiel’s own thoughts and opinions but has divine authority.

By addressing Ezekiel with the customary description ‘Son of Adam’ YHWH emphasises the prophet’s humanity in contrast to the divine status of the Lord who is communicating with him. YHWH issues three instructions to Ezekiel:

  • set thy face toward Jerusalem – This means that Ezekiel is to either totally focus on Jerusalem or to speak the oracle while facing in the direction of the city. ‘Set thy face toward’ sounds confrontational which would accord with ”I am against thee’ in v.3.
  • drop thy word toward the holy places – ‘drip/drop/trickle the word’ means ‘preach.’ It is quite shocking that Ezekiel is to condemn the Temple. The expression ‘the holy places’ could refer to sanctuaries of false worship but more likely refers to the holy places in the Jerusalem temple and thus to the Temple itself. For YHWH to condemn his own temple is a radical step. The Jews reckoned it was the inviolable dwelling place of YHWH and that belief gave them a (false) sense of security (Jer 7:4).
  • prophesy against the land of Israel – In v.2 the target of Ezekiel’s prophecy of doom is explicitly named as Jerusalem and the ‘land of Israel.’ Together these equal ‘the south’ of the previous oracle (20:45-49).

The mention of Israel’s city, sanctuary and soil (cf. same triad in Psa 79:1) shows that YHWH’s condemnation is total; his judgement will include everything – political, religious and territorial.

ANNOUNCEMENT OF JUDGEMENT (3-5)

‘The land of Israel is repeated’ for emphasis. Ezekiel, speaking in Babylon to the Jewish exiles there, prophesies death and devastation upon the homeland.

I am against thee – It is rather frightening that the covenant God of Israel who once said ‘I will walk among you, and will be your God, and ye shall be my people.’ (Lev 26:12) has now become their adversary. He is not only hostile, he is about to become their attacker. YHWH intends to draw his sword from its sheath (this is stated 3 times; vv. 3, 4, 5) and with it ‘cut off…the righteous and the wicked’ (repeated). Moshe Greenberg (1997, Ezekiel 21-37. Anchor Bible, p.420) observes: ‘righteous and wicked. Or: innocent and guilty; a merism for “everybody.” Yet the choice of these terms rather than, say, “young and old” implies that punishment will not discriminate between those who do and those who do not deserve to die.’

The sword, representing the Babylonian army, is said to be YHWH’s sword. The Babylonians are his instruments, just as the Assyrians had also been (Isa 10:5). Various expressions in verses 3, 4 and 5 emphasise that the horrific punishment will be inescapable – ‘the righteous and the wicked;’ ‘all flesh;’ ‘from the south to the north.’ War does not discriminate between the upright and the corrupt.

V.5 maintains that the ultimate purpose of YHWH’s reckoning with Jerusalem/Judah is that the world at large will recognise that YHWH is acting according to his holy character. He will not tolerate sin. He has drawn his sword from its scabbard and will not return it again (cf. 2 Sam 1:22) – at least not until its work is finished (cf. v.30 – an imperative – lit ‘return it to its sheath!). YHWH will not relent, punishment is coming.

ANGUISH AT THE IMPENDING DOOM (6-7)

No doubt Ezekiel found it distressing to relay such a message of doom but YHWH then orders him to dramatize his anguish in the presence of the exiles. He is not to hide his feelings but moan or groan loudly in despair. ‘Broken loins’ stands for emotional breakdown – the loins (central part of the body including hips and lower back) were regarded as the seat of a person’s strength (cf. Isa 21:3). ‘Bitterness’ is bitter anguish or extreme grief. When they ask: ‘Why are you groaning?’ he is to tell them that he is mourning because of the news report that is certainly coming, viz., the soon coming judgement that will affect everyone in Jerusalem and the land of Israel. When the exiles hear the report from Jerusalem about the Babylonian army and the fall of the city their physical and psychological reaction will be similar to Ezekiel’s.

Every heart will melt, and all hands will be feeble; every spirit will faint, and all knees will be weak as water. Ezek 21:7 ESV

A different interpretation is that Ezekiel is describing the reaction in Jerusalem and the land of Israel to the Babylonian invasion (rather than that of the exiles in Babylon to news of it). The Christian Standard Bible, for example, translates what is literally ‘all knees shall flow with water’ (v.7) as all knees will run with urine. This would then refer to the paralysing fear and failure of courage that will be experienced by all in the homeland; graphically described by undignified image of people losing control of their bodily functions through sheer terror.

The oracle ends with an affirmation by the ‘Sovereign Lord’ (Adonai YHWH) that this is a certainty – behold, it cometh, and shall be brought to pass, saith the Lord GOD. This will definitely happen. In the two oracles that follow in chapter 21 Ezekiel prophesies in greater detail about YHWH’s sword.

Posted in Exposition

Ezekiel 12: Prophecies of Exile and Judgment

Posted on by writtenexposition

INTRODUCTION

Ezekiel gives no new date marker at the beginning of chapter 12. The next one is not until 20:1 so in the absence of chronological data for chapters 12-19 one must assume that the messages they contain were delivered soon after the prophecies of chapters 8-11, during 592 BCE (8:1).

Since it would seem that the account of a trance which Ezekiel had communicated to his fellow-exiles (11:25) had had no effect upon them it was therefore essential that the theme of judgment upon Jerusalem and Judah be further developed, this is the main point of chapters 12-19. In chapter 12 Ezekiel emphasises the certainty of that impending judgment.

CHAPTER 12

1-2 A REBELLIOUS PEOPLE

3-7 THE PREDICTION OF EXILE ENACTED

8-16 THE FLIGHT OF THE PRINCE FORETOLD

17-20 THE TREPIDATION OF THE JUDAHITES ENACTED

21-28 THE OBJECTIONS OF SCOFFERS REFUTED

A REBELLIOUS PEOPLE (1-2)

1 The word of the LORD also came unto me, saying,
2 Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1-2

(1) The phrase ‘the word of the Lord came unto me saying’ signifies the commencement of a new message from YHWH.

(2) YHWH again addresses Ezekiel as ‘Son of man (adam)’ thus emphasising Ezekiel’s humanity in contrast to the Lord’s divinity. He says that Ezekiel dwells in the midst of a ‘rebellious house.’ This refers to the exiles who are already in Babylon along with Ezekiel. They are rebellious because they refuse to see or hear the truth (cp. Deut 29:3-4; Isa 6:9; Jer 5:21; Mk 8:18; Acts 28:27). The exiles probably shared the vain sentiments of the people back home in Judah whom Jeremiah (Jer 7:4) warned about misplaced trust in the temple. They thought that because the temple of the Lord was in Jerusalem the city would not fall to invading forces. Ezekiel needed to powerfully drive home the lesson that Jerusalem would indeed fall and that its inhabitants would be taken into exile.

THE PREDICTION OF EXILE ENACTED (3-7)

3 Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house.
4 Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity.
5 Dig thou through the wall in their sight, and carry out thereby.
6 In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel.
7 And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bore it upon my shoulder in their sight.

(3-7) YHWH instructs Ezekiel to enact a drama of someone going into exile. Referring back to ‘which have eyes to see, and see not’ in v.2 notice the seven-fold repetition of ‘in their sight’ in vv. 3-7. Also, the words ‘by day’ are mentioned three times in these verses. Ezekiel is to make sure that his actions get the attention of his audience. Notice also ‘remove’ and ‘removing’ – these are from a word meaning captivity or going into exile.

Ezekiel receives specific instructions regarding the drama he is to act out.

a. He is to ‘prepare his stuff’ by day for going into exile (v.4). ‘Stuff’ – According to Strongs H3627 this word can refer both to a vessel or receptacle and also to utensils or items of equipment. Most translations say something akin to ‘pack your baggage’ but here the reference is more likely to the bag or knapsack itself rather than to the few basic items (e.g. clothing, bedding, cooking utensils, food) an exile would put in it. Thus the Christian Standard Bible translates ‘prepare thee stuff for removing’ as: ‘get your bags ready for exile.’ Ezekiel’s fellow exiles in Babylonia would have no problem recognising what he was portraying; they had done this very thing for real a few years earlier, in 597 BCE.

b. He is to go out in the evening as if escaping like an exile (v.4).

c. He is to dig a hole in the wall (of his house, the courtyard or the town?) and take his baggage (stuff) out through it (v.5).

d. He is to carry his bag on his shoulder into the pitch darkness with his face covered so that he cannot see the ground (v.6). Note that the word translated ‘twilight’ in KJV means thick darkness. It occurs in vv. 6, 7, 12 and Gen 15:17.

Perhaps this performance will enable his rebellious fellow-exiles to understand (v.3) that this will soon be the situation in Jerusalem. People there will soon be fleeing as emigrants, never to return. YHWH tells Ezekiel (v. 6b) that by acting out this scenario he will serve as a sign or portent to the house of Israel (see also v.11). Isaiah is another prophet said to have been a sign (Isa 20:3).

‘I did so as I was commanded.’ In v.7 Ezekiel confirms that that he has faithfully complied with YHWH’s instructions. He adds that he excavated the hole in the wall by hand; thus avoiding the noise of a pick or other instrument that in a real life escape might alert the enemy. The main emphasis, however, is on his exile’s pack; its significance is revealed in v.10.

THE FLIGHT OF THE PRINCE FORETOLD (8-16)

8 And in the morning came the word of the LORD unto me, saying,
9 Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou?
10 Say thou unto them, Thus saith the Lord GOD; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them.
11 Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity.
12 And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes.
13 My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.
14 And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them.
15 And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries.
16 But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the LORD.

(8-9) The following morning Ezekiel receives further communication from YHWH in the form of a negative question: ‘hath not the house of Israel, the rebellious house, said unto thee, What doest thou?’ Ezekiel’s strange behaviour has caught the attention of his fellow-exiles who have asked about it. This presents an opportunity for him to explain the significance of his symbolic act.

(10-11) YHWH instructs Ezekiel to give the explanation in the form of an authoritative prophetic message. It begins with ‘Thus saith the Lord God,’ followed by a summary statement of the point of the drama. It is a message of impending disaster both for King Zedekiah and for all who remain with him in Jerusalem. Ezekiel uses ‘house of Israel’ in two different senses. Note that v.9 refers to the ‘house of Israel’ in Babylonia (cp. 11:15) and v.10 to the ‘house of Israel’ in Judah.

King Zedekiah of Judah is not mentioned by name but it is obvious that he is the person referred to. He is not called ‘the king’ (meleḵ) but ‘the prince’ (or chief). The Hebrew word for ‘prince’ is nasi.’ Many commentators point out that there is word play here on ‘prince’ (nasi) and ‘burden’ (maśśā). Greenberg (1983, p. 211) comments ‘The chief is this burden. Hebrew hannaśi hammaśśa hazze; this alliterative phrase is patterned after Jer 23:33.’ As well as a play on sound there seems also to be a pun on meaning. Ezekiel’s ‘burden’ was lifted up and borne on his shoulder, the term ‘prince’ refers to someone who is elevated or lifted up.

Some take ‘burden’ here to mean a threatening message, the word is used in that sense by other Old Testament prophets, but it only occurs here in Ezekiel and in the context must refer to the bag containing Ezekiel’s ‘stuff’ (v.4). Greenberg (1983, p. 212) explains: ‘The meaning of the sentence is: this burden – the exile’s pack – represents the chief and the Israelites of Jerusalem; they will be taken out of the city into exile. Two things are unexpected: the reference to two subjects, the chief (king) and the people, and the symbolic character of the exile’s pack (maśśā is linked to naśa ‘al katef “carry [the pack] on the shoulder” in vss.6f….’

Ezekiel’s message is that Zedekiah and his subjects will be carried into exile. Ezekiel himself is a ‘sign’ in that his actions represented the destiny and fate of King Zedekiah of Judah and the people of Judah. Note that the thought of Ezekiel as a sign reappears in 24:18-27 where he is forbidden to formally mourn the death of his wife; symbolising YHWH’s refusal to grieve for Jerusalem at the time of its destruction (24:24).

(12-14) Returning to the subject of the prince Ezekiel expands on his symbolic action. He predicts in detail Zedekiah’s flight from Jerusalem by night with his pack upon his shoulder and his eyes covered; probably to avoid recognition – but perhaps this also symbolises shame (cp. Jer 9:19).

Ezekiel predicts additional details that do not feature in his drama: Zedekiah will be pursued, apprehended, blinded and taken into captivity in Babylon. His supporters and troops will scatter in all directions and be pursued by the Babylonian forces. YHWH claims responsibility for these forthcoming events, saying (v.13) that Zedekiah will be metaphorically caught in his snare and trap.

The literal fulfilment of Ezekiel’s specific and accurate predictions is recorded in 2 Kgs 25:1-7; Jer 39:1-7; 52:1-11. These passages tell us that Zedekiah fled Jerusalem at night through a gap between  two walls, was captured by the Babylonians near Jericho and taken to Riblah to meet Nebuchadnezzar. As punishment for his revolt Nebuchadnezzar had Zedekiah watch the murder of his family before blinding him and transporting him to Babylon.

The abovementioned accounts (e.g. Jer 39:7) explain the riddle or apparent enigma in Ezek 12:13: ‘I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.’ Zedekiah would be blinded before being transported to Babylon.

King Zedekiah himself may have been aware of this prophecy but failed to appreciate its significance. According to the first century CE historian Flavius Josephus, in his work ‘Antiquities of the Jews,’ Ezekiel wrote down this prophecy and sent a copy to King Hezekiah. He compared the prophecies of Jeremiah and Ezekiel and reckoned that these contradicted one another. He therefore decided not to believe either of them.

Josephus, living more than 600 years after this event, is the only source of this interesting but possibly unreliable piece of information:

Now as to Zedekiah himself, while he heard the prophet [Jeremiah] speak, he believed him, and agreed to every thing as true, and supposed it was for his advantage; but then his friends perverted him, and dissuaded him from what the prophet advised, and obliged him to do what they pleased. Ezekiel also foretold in Babylon what calamities were coming upon the people, which when he heard, he sent accounts of them unto Jerusalem. But Zedekiah did not believe their prophecies, for the reason following: It happened that the two prophets agreed with one another in what they said as in all other things, that the city should be taken, and Zedekiah himself should be taken captive; but Ezekiel disagreed with him, and said that Zedekiah should not see Babylon, while Jeremiah said to him, that the king of Babylon should carry him away thither in bonds….

For background it is worth reading all of chapter 7 in Book X of Josephus’ ‘Antiquities of the Jews’ (Ant. X. 7. 2)

(15-16) Now the prophet raises a faint note of hope with the mention of a ‘a few men’ of Judah (the remnant) who will be spared for the purpose of testifying to YHWH’s sovereignty. These people will recognise that it is their own idolatry that has brought the judgment upon them.

THE TREPIDATION OF THE JUDAHITES ENACTED (17-20)

17 Moreover the word of the LORD came to me, saying,
18 Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness;
19 And say unto the people of the land, Thus saith the Lord GOD of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness, and drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all them that dwell therein.
20 And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the LORD.

(17-20) Ezekiel receives a further communication directly from YHWH, instructing him to perform another symbolic action. He is to eat his food and drink water in a manner that portrays fear and anxiety. By shaking and trembling as he eats and drinks Ezekiel will visually convey the fear that the people of Judah will experience during the siege of Jerusalem. His actions will symbolise the people’s anxiety and deep distress in the face of that calamity. This prophetic sign suggests that even basic tasks like eating and drinking will be carried out with fear.

Ezekiel is to impart this message to ‘the people of the land,’ here a reference to the exiles who are with Ezekiel in Babylonia. It is about Jerusalem and the land of Israel. It is especially about those who live in Jerusalem and in ‘her land’ i.e. the territory surrounding the city, since they would be the ones enduring the siege and destruction first-hand.

Vv. 19b and 20 further explain Ezekiel’s symbolic act. The word translated ‘carefulness’ used with reference to how they will drink their water (v.19) and how they will eat their food (v.20) means ‘anxiety.’ It also occurs in 4:16 where in the context the anxiety is about running out of food. That fear of scarcity and famine that will be experienced during the siege seems to be in view here too.

The people of Jerusalem and Judah will also feel terror because their towns will be laid waste and the land will be stripped of everything. The Babylonians will pursue a scorched-earth policy; they will leave no people, animals, crops or infrastructure. There will be total devastation. The reason for this is once again said to be the unrestrained violence of the people of Judah (7:11, 23; 8:17).

As has already been said in v.16, the purpose of the desolation is so that the people will recognise the authority and sovereignty of YHWH – ‘ye shall know that I am the Lord.’

THE OBJECTIONS OF SCOFFERS REFUTED (21-28)

21 And the word of the LORD came unto me, saying,
22 Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?
23 Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision.
24 For there shall be no more any vain vision nor flattering divination within the house of Israel.
25 For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.
26 Again the word of the LORD came to me, saying,
27 Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.
28 Therefore say unto them, Thus saith the Lord GOD; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord GOD.

(21-25) Verses 21-28 address the people’s doubt and scepticism that Ezekiel’s prophecies will be fulfilled.

Ezekiel receives a new message from YHWH which is introduced by the usual formula ‘the word of the LORD came unto me, saying.’  As elsewhere, Ezekiel is addressed as ‘Son of man’ then YHWH highlights a saying that was popular in the land of Israel. This proverb (māšāl) mocks the prophets and reflects a general belief that the judgment they predict will never come to pass: ‘The days are prolonged, and every vision faileth’ (Cp. Ecc 8:11; 2 Pet 3:3-4). Despite the passing of time none of their prophecies of doom have come to fruition.

YHWH instructs Ezekiel to inform the Israelites that he will cause this proverb to cease – because the course of events will prove the proverb wrong. In fact it will be replaced by a new proverb: ‘The days are at hand, and the effect of every vision.’ i.e. the time is not far off and every vision will come to pass.

In addition, all false prophecies that flatter the people of Israel will cease. They are described as ‘vain visions and smooth divinations.’ These prophecies obtained through occult practices are by false prophets who flatter the people by predicting peace, security and the return of the Jehoiachin exiles from Babylon (for an example of this read Jer 28:1-17).

The coming judgment will expose their deceptive lies and bring their false assurances to an end. True predictions by genuine prophets of YHWH like Jeremiah and Ezekiel will come to pass but those expressed by the false prophets will fail. (Note that false prophecy is the subject of the next chapter -Ezekiel 13.)

In v.25 YHWH asserts his sovereign right to speak (declare judgment). Unlike the false prophets his words are truth and will be fulfilled soon. Through Ezekiel he declares that the judgment will come upon the current generation – ‘in your days.’ Once again he describes them as a ‘rebellious house’ (12:2, 3, 9, 25).

(26-28) Another communication from YHWH to Ezekiel is introduced by ‘the word of the Lord came to me saying.’ The prophecy that follows is similar but slightly different to that in the previous segment. Verses 20-25 relate to a proverb that denies that the prophecies of judgment would ever be fulfilled. In verses 26-28, however, YHWH quotes another proverb (‘they of the house of Israel say’) which promotes the equally erroneous view that that Ezekiel’s prophecies may well be fulfilled, but not for a very long time (‘the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.’). YHWH, however, confirms that Ezekiel’s prophecies will  be fulfilled soon.

SUMMATION

This chapter underscores the certainty of YHWH’s judgment. In it Ezekiel enacts the flight of a refugee. This sign-act is explained as predicting the attempted escape of King Zedekiah, and others, from Jerusalem. Ezekiel then enacts another drama, demonstrating the terror that the Jerusalemites will experience while the city is under siege. The remainder of the chapter addresses the apparent failure of Ezekiel’s visions of destruction. YHWH says that those prophecies will soon be fulfilled. Ezekiel is not a false prophet, his predictions will certainly come to pass.

Posted in Exposition

‘AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15

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EZEKIEL’S CALL TO BE A PROPHET – 2:1- 3:15

BACKGROUND

In chapter one Ezekiel has a vision of YHWH (Yahweh – the Lord) coming from the direction of the north in a storm cloud, borne along by a strange chariot composed of four living creatures and with wheels which travelled in all directions at once. Above the living creatures is a crystal dome upon which he sees YHWH in human form sitting upon a throne, surrounded by a brightness resembling a rainbow. Overcome by this sight of ‘the glory of YHWH’ Ezekiel falls upon his face and hears a voice speaking to him.

In 2:1- 3:15 Ezekiel reports the speech in which YHWH calls him to be a prophet, authorised to speak on YHWH’s behalf. The speech divides into five sections, all of which are introduced with the formula ‘and he said to me.’

2:1-2 ‘And he said to me‘- Ezekiel is commanded to stand.

Ezekiel receives a direct command from YHWH to stand on his feet; signifying a readiness to receive the message that the Lord is about to communicate to him. YHWH addresses him as ‘son of man’ (son of Adam; son of a human). ‘Son of’ denotes membership of a particular class; e.g. ‘prophet’s son’ in Amos 7:14. In Ezekiel this form of address is used only by YHWH and is a key phrase in the book. Referring to Ezekiel as ‘mortal’ or ‘human being’ emphasizes his weakness and insignificance in light of the glory and majesty of YHWH that he is witnessing in the vision.

When YHWH speaks to him Ezekiel is set upon his feet by the ‘spirit.’ This again emphasizes Ezekiel’s weakness, he can do nothing apart from the power of God. In the call narrative the spirit lifts and set him on his feet (2:2), a hand holds out the scroll (2:9) and the Lord feeds him the scroll (3:2). Ezekiel’s only action, if one might call it that, is to eat the scroll (3:3). The Spirit entering into Ezekiel symbolizes divine transformation and empowerment, preparing him for the task ahead. As a prophet he will have to rely totally upon the Lord.

2:3-10 ‘And he said to me‘ – Ezekiel is sent to rebellious Israel.

God commissions Ezekiel as a prophet to the rebellious ‘sons of Israel.’ Although Ezekiel’s ministry would be to the people from Judah who were with him in exile yet throughout the book he often addresses Israel as a whole (the other tribes had already been exiled for more than 120 years) and characterizes them as rebellious. This is a reminder that misfortune befalls them because they have failed YHWH, not because YHWH has failed them.

The fact of YHWH’s displeasure is driven home by use of the word ‘nation’ (gôyim), also used for the heathen, pagan Gentile nations around (Ex 9:24; 34:10; Ezek 5:6-8). God does not say here that they are his people, in fact, in 3:11 he just refers to them as Ezekiel’s people (‘thy people’).

‘They and their fathers have transgressed against me…’ (2:3). Israel’s rebellious attitude can be traced back a long way. It was a characteristic their ancestors and could thus be almost viewed as hereditary. It is to these impudent (hard of face, obstinate) and stiffhearted (hard hearted) people that YHWH is sending Ezekiel. He is to tell them ‘Thus saith the Lord God’ (2:4). This messenger formula is another key phrase in the book. The messages that Ezekiel delivers do not originate in his own mind but are directly from YHWH, delivered via Ezekiel acting as a conduit.

Since the people are rebellious they may refuse to listen to what Ezekiel says but whether or not they heed the message they ‘shall know that there hath been a prophet among them’ (2:5). That which Ezekiel predicts will come to pass.

Ezekiel is not to be afraid of these people who are characterized by harshness but is to be courageous in the face of opposition. The briers, thorns and scorpions (2:6) are usually viewed as describing the challenging and hostile environment in which Ezekiel will carry out his prophetic ministry (since the first two are plants it is likely that ‘scorpion’ also refers to a thorny plant, e.g. 1 Kgs 12:11). Ezekiel will be rejected and humiliated by the people. On the other hand, the idea may be that Ezekiel will be metaphorically surrounded by briers, thorns and scorpions, which will serve to protect him from the hostility of his fellow countrymen. Ezekiel is commanded to speak the Lord’s words boldly, regardless of whether the reaction is positive or negative (2:7).

In 2:8 Ezekiel is rather strangely exhorted not to be ‘rebellious like that rebellious house.’ Israel has been called ‘rebellious’ in vv. 5, 6 and 7 and now in v. 8 there is repetition of the word ‘rebellious.’ The focus is therefore on Israel’s rebelliousness; it is because of this that Ezekiel is being sent to them as a prophet. Ezekiel, however, is not to be like them, he is to open his mouth and eat whatever YHWH gives him. This command to eat is repeated in 3:1. Ezekiel at this stage has no idea what he is to eat.

In 2:9-10 Ezekiel sees a hand hold out a scroll which is then spread out before him so that he can glance at it. He notices that the writing covers both back and front of the scroll and that it contains ‘lamentations and mourning and woe.’ It would seem that the message written on it is one of judgement.

3:1-3 ‘And he said to me‘ - Ezekiel is commanded to eat the scroll.

YHWH repeats the command to Ezekiel to eat whatever he finds; that turns out to be the scroll, an inedible object. Fortunately for Ezekiel, he did not have to eat a physical scroll, this was happening in his trance-like state. Even at this point Ezekiel does not protest, in fact, he does not speak at all throughout the entire inaugural vision. Exercising unconditional obedience, he receives and consumes the scroll, symbolizing the word of God. He thus fills his ‘belly’ and ‘bowels’ (his innermost being) with it. The act of eating is also symbolic; it emphasizes the need for Ezekiel to fully digest, assimilate and comprehend YHWH’s message before sharing it with others.

Ezekiel reports that the scroll tastes as sweet as honey. The prophet Jeremiah (15:16) also reported that (metaphorically) feeding upon God’s word brought him joy: ‘Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.’ (See also Psa 19:10)

3:4-9 ‘And he said to me‘ - Ezekiel is formally commissioned as YHWH’s prophet to Israel.

Ezekiel is now commissioned to go and deliver God’s words to the house (family) of Israel. He is not to speak his own thoughts but to convey the divine message faithfully and accurately. His Israelite audience speaks the same language as him so communication ought to be fairly easy. The message, however, will meet with resistance and rejection. This is emphasized with a comparison. Were YHWH to send Ezekiel to many foreign nations which speak an unintelligible language (like the Babylonian overlords/invaders) they would readily receive the message, in contrast to rebellious Israel, who will reject it.

Unlike the other prophets Ezekiel is not sent with a message of hope that would enable Israel to repent and avoid judgement. He just has to deliver God’s words verbatim in spite of the fact that there will be no response. YHWH already knows (3:7) that the message will be rejected. Israel does not heed YHWH so they certainly will not heed Ezekiel. The success of Ezekiel’s ministry will not be measured by results but by his obedience in proclaiming what YHWH tells him to say.

Verses 8 and 9 return to the thought of Israel’s hardness already mentioned in 2:4. Israel is tough but YHWH will make Ezekiel equally tough. Verse 8 says he will be tough-browed; i.e. brazen (see Jer 3:3). Similarly in v. 9 Ezekiel’s brow will be like an adamant (unbreakable material) harder than flint; i.e. diamond (see Jer 17:1). Again Ezekiel is told not to be afraid and again Israel is described as a ‘rebellious house.’

3:10-11 ‘And he said to me‘ - Ezekiel is commanded to go to his fellow exiles

These verses sum up Ezekiel’s task. When Ezekiel hears all the words that the Lord will speak to him he is to lay them to heart and go and announce them to the exiles (‘them of the captivity’). All the other prophets of YHWH lived in the land of Israel and prophesied to the people there but Ezekiel is commissioned to directly address his fellow exiles; both he and they have been deported along with King Jehoiachin c. 597 BCE (1:2) and are now on foreign soil, far from the land of Israel. The message he has for them does not originate with him but comes from the Lord: ‘Thus saith the Lord God.’

3:12-15 Ezekiel describes his departure from YHWH’s presence and his arrival at Tel-Abib.

Ezekiel describes how that, still in his prophetic trance and experiencing the vision of God, the wind (or the Spirit of God) metaphorically (not physically, see 8:3; 11:1, 24) levitates and teleports him to Tel-Abib. That Ezekiel was still experiencing the vision is clear from his report that he heard the great rumbling sound (of an earthquake) and that the noise he heard was from the wings of the living creatures, the wheels, and the overall movement associated with the divine presence (3:13). The great rumbling sound which he hears symbolises the powerful presence of God. The declaration, “Blessed be the glory of the Lord from its place,” expresses praise for God’s majestic and glorious presence. Possibly it was sung by the cherubim.

Ezekiel describes his state of mind while he is carried away as ‘bitter.’ At what we are not told. He may have been bitter at the adamance of Israel or bitter because he has been called to be God’s spokesman to the people, with no likelihood of them paying attention to his message. In spite of his internal struggles he feels the strength of the Lord’s hand upon him, providing divine empowerment for his prophetic mission, . Jeremiah (Jer 15:17) seems to have have had a similar melancholy reaction to the grievous message he would announce.

Back in Tel-Abib (3:15) with the exiles Ezekiel says that he ‘sat where they sat.’ Sitting among them is a demonstration of Ezekiel’s identification with the people to whom he is sent, sharing in their experiences and challenges. Apparently he is so shocked and overwhelmed by the vision that he sits in stunned silence for seven days.

SUMMATION

In this section of the call narrative (2:1-3:15), Ezekiel receives a divine commission and is made aware of the difficulty of the task ahead. However, he receives assurance of God’s protection and empowerment. The stage is now set for Ezekiel’s prophetic ministry to the rebellious house of Israel.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27