Tag: Jehoiachin

Posted in Exposition

Ezekiel 21:18-32 – The Third Oracle Concerning YHWH’s Sword

Posted on by writtenexposition

INTRODUCTION

This is the third and last of the oracles concerning YHWH’s sword in Ezekiel chapter 21. The oracle commences by focusing on the approach of the king of Babylon to a fork in the road and his use of divination to decide his path of conquest. Which branch of the road should he take – the one to Rabbath the capital of Ammon or the one to Jerusalem? Although seemingly guided by the omens, it is ultimately YHWH who directs him to go and lay siege to Jerusalem.

YHWH then directly addresses Zedekiah, the ‘profane and wicked prince of Israel,’ and prophesies his downfall. After that the focus shifts to the Ammonites and the judgement that will come upon them.

DIVISION

18-23 The sword at the crossroads.

24-27 Judgement upon Judah and its king.

28-32 Judgement upon the Ammonites

EXPOSITION

THE SWORD AT THE CROSSROADS (18-23)

(18-20) The oracle starts with the usual prophetic word formula ‘the word of the Lord came unto me again, saying’ followed by a reference to the prophet as ‘son of Adam.’ Ezekiel is given instructions that are reminiscent of chapter 4 where he was told to portray the siege of Jerusalem on a clay tile. Now he is told to draw a diagram representing the path that ‘the sword of the king of Babylon’ will take on a journey to deal with revolts by the kingdoms of Judah and Ammon. Nebuchadnezzar is thus identified as ‘the slayer’ of v.11.

Ezekiel is to sketch two routes that Nebuchadnezzar could follow. The road out of ‘one land’ (Babylonia) forks (cf. ‘the head of the way’ 16:25, 31) near a certain city (possibly Damascus). At this fork/crossroads Ezekiel is to ‘choose a place’ (place = hand, index, direction – Num 2:17; Jer 6:3), i.e. draw a signpost. The signpost indicates that one branch of the road leads to Rabbath Ammon (Deut 3:11) and the other to fortified Jerusalem. The sword (Nebuchadnezzar) will smite both destinations but which one will he go to first? The Ammonites seem to think that they will not be attacked (cf. v.29) but Jer 4:5 suggests that in Judah preparations were in place for the people to gather in ‘fortified’ Jerusalem for safety.

(21-23) Verses 21-22 explain the drawing. The crossroads represents a location at which King Nebuchadnezzar’s army comes to a standstill while the king and his soothsayers use three techniques of ancient divination to decide which city to attack first:

Omens appearing on the right side of the liver were considered auspicious and those on the left unlucky. Verse 22 represents Nebuchadnezzar as receiving favourable omens and, on that basis, deciding to invade Judah first.

The Babylonians will attack Jerusalem, set up battering rams, cause slaughter, sound a war cry, and prepare to storm the city. Similar preparations for siege warfare are described in Ezek 4:2.

(23) And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.

‘Them’ and ‘their’ refers to the Judeans (exiles and those in Judah) who will view as false the omens that Ezekiel predicts Nebuchadnezzar will get. This is because they are depending on their covenant with YHWH and thus expect him to protect them and send Nebuchadnezzar to punish the heathen Ammonites. YHWH, however, will remember that the people of Judah have not adhered to the stipulations of the Sinai covenant; with the result that he will judge them by allowing them to be seized (by the Babylonians).

JUDGEMENT UPON JUDAH AND ITS KING (24-27)

(24) Verse 24 refers back (‘therefore’) to v.23 and says much the same thing. The people of Judah are guilty and their iniquity has so attracted YHWH’s attention that he recalls all their wrongdoings and as punishment will deliver them to Nebuchadnezzar. They will be ‘taken with the hand,’ i.e. grasped by the hand of the slayer of v.11.

The divination rituals used by Nebuchadnezzar, although superstitious and forbidden to the Israelites, are sovereignly used by YHWH to bring about the attack on Jerusalem as an act of divine punishment. Prov 16:33 says: The lot is cast into the lap; but the whole disposing thereof is of the LORD.

(25-27) In these verses Ezekiel directly addresses King Zedekiah and describes him as the ‘profane wicked prince of Israel.’ Ezekiel uses ‘prince,’ meaning ‘chieftain’ or ‘leader,’ instead of the term ‘king.’ It is possible that ‘prince of Israel’ was a title adopted by the Davidic kings of Judah once the northern kingdom came to an end. Zedekiah’s day of doom, on which his wrongdoing will cease, is close at hand. YHWH makes a proclamation to him: ‘thus saith the Lord God.’

Remove the turban and take off the crown. Things shall not remain as they are. Exalt that which is low, and bring low that which is exalted. Ezekiel 21:26 ESV

In v.26 four infinitive absolutes are translated as imperatives: remove, take off, exalt, abase. The cessation of Zedekiah’s reign is characterised by the removal of his turban and his crown – symbols of justice (Job 29:14) and dignity (Job 19:9). Things will not remain as they are; it is time his reign came to an end.

Note: Since the word for turban is also that used for the High Priest’s mitre (Exod. 28:4, 37, 39; 29:6; 39:28, 31; Lev. 8:9; 16:4) some commentators view the turban as belonging to the High Priest rather than the king and thus have YHWH proclaiming the overthrow of Judah’s religious and political institutions.

The inversion of the current state of affairs is summed up in the saying: exalt him that is low, and abase him that is high. These words are probably better known from the New Testament where Jesus said : And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted (Mt 23:12; Lk 14:11; 18:14). Similar thoughts, however, are expressed in 1 Sam 2:6-7; Job 5:11-13; Psa 75:7; Mk 10:43-44 and Lk 1:52.

A relevant example of someone of that era who was abased and then exalted is the prophet Jeremiah. He was badly treated under Zedekiah’s regime but later held in high regard by the Babylonians (Jer 40:1-6).

The severity of the coming upheaval is emphasised in v.27a by the threefold use of ‘overturn.’ This repetition expresses the superlative – e.g. ‘Holy, Holy, Holy’ Isa 6:3. The distortion and overthrow of everything is poetically described by Jeremiah in Jer 4:23-26:

I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light.
I beheld the mountains, and, lo, they trembled, and all the hills moved lightly.
I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger.

Verse 27b is an obvious reference to the famous prophecy of Gen 49:10: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

Ezek 21:27b says; and it shall be no more, until he come whose right it is; and I will give it him. This verse is generally interpreted in one of three ways: a) as referring to the Messiah, or b) as referring to Jehoiachin, or c) as referring to Nebuchadnezzar.

a) MESSIAH. Zedekiah will fall and for an unspecified period of time there will not be another Davidic king until Messiah comes (‘it shall be no more, until). God will give the kingdom to him because it is rightfully his. Proponents of this view interpret mišpāṭ as meaning right or due as in KJV.

b) JEHOIACHIN – Temporarily there will be no Davidic ruler in Judah until the kingdom is restored to a legitimate king, i.e. Jehoiachin or one of his descendants. Proponents of this view interpret mišpāṭ as meaning a legal claim.

c) NEBUCHADNEZZAR – Proponents of this view interpret mišpāṭ as meaning punishing or judgement. Greenberg (1997, Ezekiel 21-37 : a New Translation with Introduction and Commentary, p. 434) explains:

punishing (mispat) … entrust [it] to him… mispat (usually “judgment”) here, as in 16:38 (plural); 5:8 (plural); 23:45; 39:21, means “punishment, punishing.” Combination with the verb ntn recurs in 23:24: “I will entrust judgment/punishing to them…and they will judge/punish you.”…Eliezer of Beaugency gives the sense: “Until Nebuchadnezzar, into whose hand I have committed my punishing, comes to punish him (Zedekiah).”

According to this view Ezekiel alludes to the Gen 49:10 prophecy but reinterprets it for the current situation. Those in Judah and Ezekiel’s fellow exiles doubtless interpret the prophecy messianically but the prophet turns it back on them; telling them that they can expect a slayer (Nebuchadnezzar), not a saviour (Messiah).

JUDGEMENT UPON THE AMMONITES (28-32)

Note: There are several interpretations of Ezekiel 21:28-29. Some see the entire section as a pronouncement of judgement upon the Ammonites, others view the entire section as pronouncing judgement upon the sword of YHWH, with the Ammonites as an audience.

(28-29) Again addressing Ezekiel as ‘son of Adam’ YHWH instructs him to prophesy (who to is not specified) concerning the Ammonites and concerning their reproach. The focus shifts from Judah to Ammon using language that is similar to that in vv.9-10. As in vv.9-10 concerning Judah, verse 28 concerning Ammon begins with Ezekiel being told to ‘say.’ It also contains a repetition of the word ‘sword’ (sword, sword), and an observation that the sword is ‘furbished.’ It is already drawn (opened, exposed) and polished in order to flash and be adequate to slaughter Ammonites. The Ammonites will taunt the people of Judah when they see the devastation that the sword (Babylonians) wreaks on the land of Israel (25:3, 6). Their rejoicing will be premature, however, because the sword will come against them as well.

It seems from v.29 that the Ammonite prophets and soothsayers were wrongly advising their citizens that they had nothing to fear from the Babylonians. Ezekiel says that these Ammonite diviners ‘see vanity’ and ‘divine a lie’ and thus mislead their people. The prophet Jeremiah also said this in a message he sent to the kings of five surrounding nations, including the Ammonites (Jer 27:3):

Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon: For they prophesy a lie unto you, Jer 27:9-10a

The inhabitants of the land of Ammon will be added to the number of slain Judahites, who have brought the sword (Nebuchadnezzar and his army) to the area because of their iniquity (vv. 23, 25, 29). The sword will conquer the Ammonites as well as the Judahites, both nations will share that same fate.

(30) ‘Return it to its sheath’- another infinitive absolute that translates as an imperative. This is either a command (to an unknown third party) to put the sword of the Lord back into its scabbard because its work is done or it is advice to the Ammonites that it is pointless for them to attempt to defend themselves because judgement upon them is certain. The Ammonites will be judged in their own land, the land of their origin. Unlike Israel/Judah, which will be exiled, Ammon will face destruction at home.

(31) YHWH’s anger will be poured out upon the Ammonites like a fiery flood. The fire of God’s wrath will blow against them like bellows fanning a fire (cf. Isa 54:16). YHWH will deliver them into the hands of brutish (i.e. cruel) men for whom destruction is an art form. They are craftsmen, expert at what they do. This probably refers to the efficient warriors of the Babylonian army.

(32) God’s fiery wrath will consume the Ammonites who will be like like fuel for a fire. Their blood will flow over all the land, this speaks of total military defeat.

‘No more remembered’ (cf. Psa 83:4; Jer 11:19; Zech13:2). The ultimate result of their judgement is oblivion. The nation that gloats and scorns the Lord’s people will suffer humiliation and obliteration. Unlike the Israelites who will retain their national identity and return from exile the Ammonites will never again exist as an independent nation. This nation that is so opposed to YHWH will eventually fade from history. Ezekiel goes into more dtail about the future of the Ammonites in chapter 25.

‘I the Lord have spoken.’ The oracle does not end with a maybe but with YHWH’s guarantee. These things will come to pass, God’s word is final.

FOOD FOR THOUGHT

  • The Lord is sovereign and will judge all nations.
  • It is dangerous to take pleasure in the misfortune or downfall of others, especially the Lord’s people. This is a sin that invites judgement.
  • Be wary about who you trust. There are still false prophets and teachers about. It is better to hear the truth rather than trust in flattering and comforting lies.
  • God is true to his word. What he says, he will do.

Posted in Exposition

History Repeats Itself – According To An Oracle Spoken On 14 August, 591 BCE (Ezekiel 20:1-44)

Posted on by writtenexposition

INTRODUCTION

Ezekiel chapter 20 opens with the ‘elders of Israel’ approaching the prophet Ezekiel with an inquiry. YHWH, however, refuses to answer their question (vv.3, 31) and instead instructs Ezekiel to ‘judge’ them by presenting a historical review spanning many centuries. It reveals a cycle of rebellion against YHWH; with each generation repeating the sins of the one before. The review emphasizes that despite repeated provocations, YHWH withheld punishment in order to prevent the profanation of his ‘name’ by the surrounding nations. The latter part of the oracle shifts from reviewing Israel’s past to predicting its future – one that will involve judgement, purification and restoration.

HISTORICAL CONTEXT

The oracle in Ezekiel 20:1-44 is time-stamped the tenth day of the fifth month of the seventh year (of the exile of King Jehoiachin, 1:2) which equates to 14 August 591 BCE. This date applies not only to the oracle concerning Israelite history in 20:1-44 but to all oracles up to 23:49:

  • 20:45-49 The oracle concerning judgement on the Negev
  • 21:1-7 The first oracle concerning YHWH’s sword
  • 21:8-17 The second oracle concerning YHWH’s sword
  • 21:18-32 The third oracle concerning YHWH’s sword
  • 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 and people of Jerusalem
  • 23:1-49 The oracle concerning two adulterous sisters – Aholah and Oholibah

The date lends authenticity to Ezekiel’s record of his prophecies and helps us follow the chronology. It also anchors the relevant oracles in a precise historical period; a time of major political upheaval. By 591 BCE the Kingdom of Judah was in disarray. The first wave of deportations to Babylon had already taken place in 597 BCE; that involved the exile of King Jehoiachin and many leading citizens of Jerusalem (including Ezekiel himself). Zedekiah, a puppet king installed by Nebuchadnezzar, was in the process of shifting Judah’s political allegiance so rebellion against Babylon loomed. The elders of the Jehoiachin exiles in Babylon who approached Ezekiel likely sought divine guidance about their future amid this uncertainty.

STRUCTURE

Ezekiel chapter 20 has been divided in many ways. The most basic division is:

  • 1-32 A review of Israel’s past
  • 32-44 A prediction of Israel’s future

I suggest the following:

1-4 PREAMBLE

  • 1-4 The elders’ inquiry and YHWH’s refusal

5-32 ISRAEL’S HISTORY OF REBELLION

  • 5-9 The slave generation in Egypt
  • 10-17 The first generation in the wilderness
  • 18-26 Later generations in the wilderness
  • 27-29 The generation in the Promised Land
  • 30-32 The present generation (Ezekiel’s day) in exile

33-44 ISRAEL’S POST-EXILIC FUTURE

  • 33-39 Judgement
  • 40-44 Restoration

EXPOSITION

1-4 PREAMBLE -THE ELDERS’ INQUIRY AND YHWH’S REFUSAL

The chapter commences with a preamble that sets the historical context and the immediate circumstances that occasioned this oracle. The date is given as the 10th day of the 5th month of the 7th year [of the Jehoiachin exile]. This date equates to 14 August, 591 BCE. According to Jeremiah 52:12-13 it was on this same date five years later that the Temple was destroyed (although the author/editor of Kings dates the destruction to the 7th day, 2 Kgs 25:8-9). The 591 BCE date in 20:1 covers all content up to Ezekiel 23:49. Ezekiel supplies dates at 1:1; 3:6; 8:1; 20:1; 24:1; 26:1; 29:1; 29:17; 30:20; 31:1; 32:1; 32:17; 33:21 and 40:1 – each date signals a new batch of oracles.

On 14 August 591 BCE Ezekiel received a visit, presumably at his house, from some of the ‘elders of Israel.’ This was the third time they had come to see him (8:1; 14:1; 20:1). In 8:1 they are called the ‘elders of Judah’ whereas in 14:1 and 20:1 they are called the ‘elders of Israel.’ Ezekiel seems to have used these two terms interchangeably.

The elders sat before Ezekiel (cf. 2 Kgs 6:32), having come to inquire of YHWH. We are not told what their query was but some scholars speculate, on the basis of 20:32, that they may have wished to set up some image or other representation of YHWH in Babylon. YHWH emphatically refused to give an answer to their query (20:3, 31), using the negative oath formula ‘As I live…I will not.’

While they sat there, however, he gave Ezekiel a new revelation and instructed him to arraign (formally accuse) the elders and recount the offensive practices of their ancestors. The instruction in v.4 is an exclamation in the form of a rhetorical double question ‘Wilt thou judge… wilt thou judge?’ The question is so strong that it constitutes a command. For other examples of double questions see Num 24:5; 1 Sam 2:27-28; 2 Sam 1:25-27. The expression ‘wilt thou judge?’ occurs also in Ezekiel 22:2 and 23:36.

5-32 ISRAEL’S HISTORY OF REBELLION

GENERAL REMARKS

The message from YHWH moves from generation to generation showing that Israelite history is marked by rebellion against him. It is interesting to compare Ezekiel 20 with Psalm 106. Both chapters present a review of Israel’s history divided into similar periods: the time in Egypt, the wilderness generation, the next generation in the wilderness and the generation in the land of Canaan. Whereas the psalm adheres fairly closely to the historical details given in the Pentateuch Ezekiel’s review is general. In reference to the first generation in the wilderness, for example, Psalm 106:14-21 lists a succession of events but Ezekiel 20:22-26 just makes a general statement; to the effect that the Israelites rebelled against YHWH, failed to observe his statutes and judgements and profaned the sabbaths.

This oracle receives much attention from scholars because Ezekiel’s review not only leaves out historical events in the Pentateuchal accounts but also adds historical information that is not found elsewhere in the Bible, for example:

  • that YHWH revealed himself to the Israelites in Egypt, v.5
  • that the Israelites in Egypt received a directive from YHWH not to worship Egyptian idols but rejected it, v.7
  • that YHWH made this speech to the children of Israel in the wilderness, vv.18-20
  • that YHWH gave the Israelites laws that were ‘not good.’
  • that Joshua’s generation in the Promised Land was particularly idolatrous, v.28

Notice the use of repetition in this message; the following themes recur:

  • YHWH swearing a divine oath – ‘I lifted up my hand,’ e.g. 5, 6, 15, 23.
  • ‘I am the Lord,’ e.g. 5, 7, 12, 19, 20, 26, 38, 42, 44.
  • Israel’s rebellion, e.g. 8, 13, 21.
  • A threat of divine fury, e.g. 8, 13, 21
  • YHWH’s restraint – ‘I acted for the sake of my name,’ e.g. 9, 14, 22, 44
  • pollute, polluted – e.g. 9,13,14, 16, 21, 22, 24, 26, 30, 31, 39
  • A reference to Leviticus 18:5, ‘which if a man do, he shall even live in them,’ e.g. 11, 13, 21.
  • The sabbath(s), 13, 16, 21, 24
  • ‘My’ – more than 40 times – e.g. YHWH speaks of my hand, fury, anger, name, statutes, judgements, sabbaths, eye, holy mountain, holy name.

THE SLAVE GENERATION IN EGYPT (5-9)

YHWH recalls the day when he ‘chose’ the Israelites to be his people; revealing himself to them in Egypt. The language of swearing an oath (‘lifted up my hand’ – twice in v.5 and again in v.6) makes it clear that he established a covenant with ‘the house of Jacob’ (cf. Exod 6:8); promising to be their God and bring them out of Egypt into a special land (‘flowing with milk and honey’) that he had ‘sought out’ (cf. Deut 1:33) for them. This land is described (6, 15) as the ‘ornament’ (KJV, ‘glory’ i.e. fairest) of all lands (see also Jer 3:19; Dan 8:9; 11:16, 41, 45).

Verse 5 contains the only occurrence of the verb ‘chose’ in Ezekiel. Deut 7:7-8 makes it clear that the election of Israel was the result of God’s initiative and love and not based on the nation’s merit. ‘I am the Lord ‘ is used frequently in Ezekiel but ‘I am the Lord your God’ only occurs in chapter 20 (5, 7,19, 20); emphasising the exclusive nature of the relationship between YHWH and Israel. He is not just God but Israel’s God.

The implications of Israel’s election as the people of YHWH included the command to cast away ‘the abominations of the eyes’ (things that looked good but were offensive). This is a reference to the idols of Egypt for which Ezekiel uses one of his favourite derogatory words (gillûlîm – dung-gods). Of the 48 occurrences of the word in the Old Testament 39 are in Ezekiel, and 7 of those are in chapter 20 (7, 8, 16, 18, 24, 31, 39). In v.7 we learn that the Israelites in Egypt received a directive from YHWH not to worship Egyptian idols but rejected it (cf. Josh 24:14).

YHWH’s initial reaction was to destroy them in Egypt (v.8) but acting for the sake of his ‘name’ (reputation) lest it be profaned among the nations he witheld punishment. This is because the heathen would have drawn the conclusion that Israel’s God did not have the power to carry out his stated intentions.

This rebellion in Egypt set the pattern for the remainder of Israel’s history. Ezekiel will outline a cycle of divine grace, followed by human rebellion and YHWH’s gracious restraint.

THE FIRST GENERATION IN THE WILDERNESS (10-17)

Having brought the people out of Egypt into the wilderness (Exod 12-18) YHWH gave them statutes and laws at Sinai (Exod 19-31). They were expected to adhere to these regulations which were given for their well-being – ‘which if a man do, he shall even live in them.’ This comment relating to ‘statutes and judgements’ is a reference to Leviticus 18:5. Ezekiel repeats this in vv. 13 and 21. There are also many allusions to Lev 18:5 in Ezekiel chapter 18 (18:9, 13, 17,19, 21, 22, 23, 24, 27, 28, 32) and in chapter 33 (33:10, 11, 12, 13, 14, 15, 16, 19).

The gift of the sabbaths (refers to the weekly sabbath but possibly includes the other holy days) as a sign between YHWH and Israel is highlighted in v.12. Verse 12 is a repetition of Exodus 31:13 which refers exclusively to the weekly sabbath. The Sabbath is a weekly reminder that YHWH has set the nation apart. Ezekiel refers to desecration of the sabbaths in 20:13, 16, 21, 24 and in 22:8, 26; 23:38.

In spite of YHWH’s gifts the ‘house of Israel’ rebelled against him (see Exod 32:1-6; Num 25:1-3) in the wilderness (v.13); disregarding his statutes, rejecting his judgements and profaning the sabbaths (see Exod 16:27; Num 15:32). Once again, acting for the sake of his name YHWH restrained his anger (vv.14,17). Although he did not destroy them in the desert he swore that he would penalise that rebellious first generation in the wilderness by not allowing them to enter the Promised Land (Num 14:28-30; Deut 2:14). Verse 16 repeats the reasons from v.13 but adds that their rejection of YHWH’s laws and desecration of the sabbath was because their heart went after their idols. According to Amos 5:25 no sacrifices to YHWH were offered during the wilderness wanderings. Again history repeats itself: the familiar cycle of deliverance, rebellion, threatened retribution and divine restraint.

LATER GENERATIONS IN THE WILDERNESS (18-26)

YHWH addressed the descendants of the first generation in the desert and warned them not to follow the sinful example of their fathers who had rejected YHWH’s laws and worshipped idols. These Israelites who had grown up in the wilderness were commanded to keep YHWH’s statutes and judgements and honour the sabbaths – the latter an acknowledgement that YHWH was their God (‘I am the Lord your God’) and a reminder of his covenant with them.

The pattern of rebellion continued. The next wilderness generations behaved exactly like their fathers and again YHWH thought to pour out his wrath upon them only to relent (‘withdrew mine hand’) for the sake of his ‘name.’

Nevertheless, at that stage, even when they had not yet entered the land of promise, YHWH swore an oath that rebellion would result in exile and dispersal from that land. Verse 24 views exile as just punishment for law-breaking, sabbath-breaking and idolatry.

Verses 25-26 are probably the most difficult verses in the book of Ezekiel. Referring to the threat of exile because of their sin YHWH says that for that reason he gave them ‘statutes that were not good and judgements whereby they should not live; and …polluted them in their own gifts.’ Exactly what these hostile actions involved is unclear; apparently giving Israel laws that were ‘not good,’ failed to give life and defiled the people was designed to devastate them so that they might know that YHWH is the Lord.

Many interpretations have been proposed, for example:

  • God ‘gave’ has been interpreted in terms of a judicial sentence similar to ‘giving up’ or ‘giving over’ in the New Testament (e.g. Acts 7:42; Rom 1:24; 2 Thess 2:11) or to the hardening of Pharoah’s heart (Exod 4:21) . The idea is that God permitted them to follow their own desires and let them suffer the consequences of their own sin.
  • That Ezekiel as a priest was unhappy with the change to the law of Lev 17:1-9 (about profane slaughter) brought about in Deut 12:15-25 – in his view a law was ‘not good’ that allowed blood to be ‘poured out on the ground like water’ (Compare Lev 17:13 and Deut 12:16, 24).
  • Verse 26 connects child sacrifice to Molech (’cause to pass through the fire’) with the law of the firstborn. Ezekiel viewed the law of the firstborn (Exod 13:12) as a law that was ‘not good’ because people misinterpreted the command to consecrate the firstborn as a literal instruction to sacrifice children. YHWH allowed the continuation of this practice as punishment for their rebellion and idolatry. This was the means by which YHWH could defile and devastate (appal, fill with horror) the Israelites.
  • Ezekiel was being sarcastic. The Israelites found YHWH’s laws burdensome but because of their rebellion he allowed them to suffer under the even more severe rule of various foreign nations.

THE GENERATION IN THE PROMISED LAND (27-29)

Ezekiel is to speak to the people and recount how that even in the Promised Land the Israelites blasphemed YHWH and broke their commitment to him. Having previously spoken about rebellion (8,13, 21), rejection (13,16, 24) and pollution (13, 16, 21) YHWH now talks about blasphemy and treachery. Verse 28 explains what Ezekiel means by these terms.

Once in the land which YHWH had sworn to give them the Israelites indulged in idolatry; worshipping and sacrificing to pagan gods in elevated locations like ‘high hills’ or under ‘leafy trees’. Notice the repetition of ‘there’ in reference to these locations. This stands in contrast to the use of the word ‘there’ in Deut 12:1-14 to refer to the central sanctuary (the Jerusalem Temple) at ‘the place which the Lord your God shall choose out of all your tribes to place his name there’ (Deut 12:5).

…and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings. Ezekiel 20:28

Scholars see a pun, joke or wordplay in v.29. Then I said unto them, What is the high place whereunto ye go? I have read several explanations of this, for example:

The Hebrew word for high place is bāmāh. Ba can mean ‘go’ and mah means ‘what/where,’ so bāmāh sounds like these two Hebrew words joined together to say ‘go where? Ezekiel turns the term for ‘high place’ into a mocking question from YHWH: ‘You’re going …where?’

or

‘YHWH sarcastically refers to the high places (Heb., bamah) with the pun, “what (Heb., mah) is this high place (Heh., bamah) to which you come (Heb., ba’im, singular ba)? Its name shall be called Bamah until this day.”‘ (Sweeney, Reading Ezekiel, 2013, p.105)

The final statement of v.29 that a high place is called Bamah ‘to this day’ neatly connects the behaviour of an earlier generation with Ezekiel’s generation.

THE PRESENT GENERATION (EZEKIEL’S DAY) IN EXILE (30-32)

Ezekiel is instructed to put rhetorical questions to the ‘house of Israel,’ represented by the elders who had come to him for a revelation: Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations? For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be inquired of by you, O house of Israel? Ezekiel 20:30-31

YHWH was expressing surprise that those who offer sacrifices at the high places, practice child sacrifice and defile themselves with all their idols should dare to imagine that they could receive a revelation. Nothing has changed since the time when Israel was ‘chosen’ (v.5). every generation has been idolatrous. Therefore YHWH is not interested in their inquiry and categorically refuses to be consulted (see also v.3).

In v.32 YHWH reveals to the elders the thoughts that rose up their own minds. They had decided to be like the heathen in lands throughout the earth and serve wood and stone. They wanted to be idolaters.

33-44 ISRAEL’S POST-EXILIC FUTURE

JUDGEMENT (33-39)

In this section YHWH, using the oath formula ‘as I live,’ declares his intention to judge and purify Israel and rule over the nation as a powerful king – ‘with a mighty hand and with a stretched out arm’. This will involve severe judgement – ‘with fury poured out’ – v.33 repeated in v.34.

He speaks in v.34 about bringing Israel out from the people and countries in which they are scattered. This may be a commitment to bring the nation out of exile but the verses that follow would suggest that a spiritual leading out is in view rather than a physical. Just as he did with their ancestors in a literal sense (v.36) YHWH will bring them out into a wilderness – of the people (severing them from the heathen nations) -and lead them through another wilderness experience. There he will contend with them face to face and cause them to ‘pass under the rod’ and bring them into ‘the bond of the covenant.’ The rod is thought to be a shepherd’s rod under which sheep passed to be counted and scrutinised (cf. Jer 33:14) and ‘the bond’ to mean the discipline of the covenant.

Just like the generation in the wilderness that was denied entrance to the Promised Land (v.15) so the ‘rebels’ (i.e. idolaters) among the exiles will be purged. Many of those who had been taken into exile would not return home to Judah. To the rebels who would not acknowledge him YHWH says in v.39: ‘Just get on with your idolatry.’ He ironically tells them to fully commit to idol worship and stop mixing idol worship with worship of YHWH. This syncretism profanes YHWH’s holy name.

RESTORATION (40-44)

Having established Israel’s cycle of rebellion and exposed their idolatry and hypocrisy YHWH now reveals that there will be a future restoration – not because Israel deserves that, but in order that his name be vindicated. YHWH will bring the nation out of dispersion (v.41) and into the land that he had sworn to give to their ancestors (v.42). In that land the whole nation would serve him on ‘the holy mountain, the mountain of the height of Israel’ (i.e. Mt. Zion). There they would bring their offerings which would be accepted as a pleasing aroma.

When this new Exodus happens (v.42) the nation will finally recognise YHWH’s identity (‘ye shall know that I am the Lord’), remember their past failings and loathe themselves for all the evils they have committed. This restoration will involve owning up to their sin – true repentance brings spiritual transformation. YHWH ends the oracle by saying once more ‘ye shall know that I am the Lord.’ He will not act in this way because of their worthiness, for they have been wicked and corrupt and deserve to perish. YHWH will restore them solely for the sake of his own name.

In the Hebrew Bible Ezekiel chapter 20 ends at verse 44.

Posted in Exposition

A Lament for the Princes of Israel: Ezekiel 19:1-14

Posted on by writtenexposition

Reading: Ezekiel 19:1-14

CHAPTER DIVISION

1-9 THE ALLEGORY OF A LIONESS AND HER CUBS

10-14 THE ALLEGORY OF AN UPROOTED VINE

INTRODUCTION

Ezekiel chapter 19 continues the oracle of YHWH about ‘the land of Israel’ which commenced at 18:2. Ezekiel, instructed by YHWH, now presents a powerful lamentation for the ‘princes of Israel.’ The lament is in the form of two allegories: a lioness with her cubs and an uprooted vine. Ezekiel uses these to reflect upon the downfall of the Davidic kings of Judah. As with all parables, not just Ezekiel’s, it is unhelpful to speculate upon the meaning of every small detail. There are a variety of views on what different features of the parables represent.

When composing this dirge Ezekiel may have had in mind Jacob’s blessing upon Judah in Genesis 49. It mentions ‘a lion’s whelp’ and ‘the vine:’

…Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes… Gen 49:9-11

THE ALLEGORY OF A LIONESS AND HER CUBS (1-9)

(1) YHWH instructs Ezekiel to present a lamentation for ‘the princes of Israel.’ A lamentation (qiynāh) is a funeral song, elegy or dirge. The word is first used in 2 Sam 1:17 to describe David’s famous lament for Saul and Jonathan. This one in Ezekiel 19 is the first of six in the book of Ezekiel.

19:1-14 – A lament for Israel’s princes.
26:17 – A lament for Tyre
27:2-31 – A lament for Tyre
27:32-36 – A lament for Tyre
28:12-19 – A lament for the king of Tyre
32:2-16 – A lament for Pharaoh, King of Egypt

The ‘princes of Israel’ refers to the chieftains /rulers of Israel and in particular to the last few Davidic kings of Judah (see 12:10). Ezekiel does not call them kings; possibly to emphasise their subservience to foreign powers. Compare Jeremiah’s sorrowful prophecy about the Davidic kings in Jer 22:10-30.

(2) THE MOTHER LIONESS

Several words for lion occur in this passage: leḇiyyā’ – lioness; ’aryēh – lion (the animal); kep̱iyr – a lion, young lion (i.e. fierce).

Many commentators view the lioness as pointing to Judah (cf. Gen 49:9; Num 23:24; 24:9; Isa 29:1 – Ariel means lion of God; Rev 5:5) and her cubs as representing the royal house of Judah. In this allegory Judah the lioness lay down among other lions (the superpowers) and reared her cubs (the royal house) among young lions (the surrounding nations).

Others maintain that the reference is to Hamutal, a wife of King Josiah, whom the prophet Jeremiah referred to as queen [mother] in Jer 13:18. She was the mother of two of the last four kings of Judah; Jehoahaz (2 Kgs 23:31) and Zedekiah (2 Kgs 24:18; Jer 52:1).

(3-4) THE FIRST LION CUB

The mother lion raised her cubs in a politically dangerous environment. One in particular grew into a young lion and learned how to catch prey and devour men i.e. grew fierce and aggressive like those around it. The first lion cub is usually identified as Jehoahaz, son of Josiah and Hamutal (2 Kgs 23:31-34). The people chose him to succeed his father at age twenty-three but after a reign of just three months in 609 BCE ‘the nations also heard of him; he was taken in their pit (trap), and they brought him with chains (hooks) unto the land of Egypt.’ Jehoahaz was deported to Egypt by Pharoah Necho and his vassals, there he died. ‘Pit’ and ‘hook’ are vivid images that relate to the capture of wild animals. Despite his predatory nature Jehoahaz was easily subdued by Egypt.

(5-9) THE SECOND LION CUB

Disappointed by the fate of the first cub the mother (i.e. Judah), in desperation, took ‘another cub’ and reared him as young lion (i.e. to be aggressive). Some suggest that the second cub jointly represents Jehoiakim (605-598 BCE) and his son Jehoiachin (3 months in 597 BCE), 2 Kgs 24:8). Jehoiakim, however, was not chosen by the people of Judah but was installed by Pharaoh Necho as a puppet ruler. In addition, since Jehoiakim was not deported to Babylon but died at Jerusalem (Jer 22:18-19), it seems more likely that Ezekiel bypasses him and in this parable speaks of his son Jehoiachin (2 Kgs 24:8-16).

According to vv. 6-7 Jehoiachin too took his place among the other young lions (kings) and was ruthless, rapacious and cruel. His cruelty was not just exercised abroad but at home in Judah where he ‘knew’ (i.e. dishonoured) the nation’s defenceless widows (almanot) and laid towns to waste. Regarding widows, this may mean either that he made many women widows or that he took the wives of men he had killed into his harem. Instead of ‘widows’ many translations read ‘palaces’ (armonot), thus referring to the destruction of fortified citadels. The two words are textually similar. In either case the picture is one of ruin and desolation brought about by Jehoiachin’s oppressive rule. His ‘roaring’ represents the terror he inspired among his subjects,

As with the first cub, the nations (under Nebuchadnezzar’s rule) attacked and subjugated Jehoiachin – the net was spread over him, he was trapped in their pit, put in a cage in chains and sent to Nebuchadnezzar in Babylon, where he was imprisoned (Ezekiel was one of the aristocracy deported along with him at this time – 597 BCE). The result of the deportation was ‘that his voice should no more be heard upon the mountains of Israel.’ Jehoiachin’s rule, therefore, was brought to an end and his growl wasn’t heard again. Jehoiachin was released (2 Kgs 25:27-30) soon after the death of Nebuchadnezzar some thirty-seven years later but by that time any hope of his restoration to the throne of Judah in Jerusalem was long gone. He died in Babylon.

Note: The phrase ‘mountains of Israel’ occurs 17 times in the book of Ezekiel. See my previous post AN ORACLE ADDRESSED TO THE MOUNTAINS OF ISRAEL – EZEKIEL 6:1-14. Ezekiel chapter 36:1-38 contains another oracle, this time of blessing, addressed to ‘the mountains of Israel.’

THE ALLEGORY OF AN UPROOTED VINE (10-14)

(10) The allegory now changes from a lion to a vine. The image of the nation as a vine is a common one (e.g. Psa 80; Isa 5) and Ezekiel has already used it twice: see: Ezekiel’s Vine Allegory: a Prophecy about Jerusalem – 15:1-8 and Ezekiel 17:1-24 The Allegory of Two Eagles and a Vine. Most commentators agree that ‘in your blood’ (dam) is meaningless so there are many conjectures as to what Ezekiel might actually have meant. Some suggestions are:

  • ‘Blood’ refers to the juice of the grape therefore Ezekiel was thinking of sap, thus ‘full of vigour.’ Wine and the blood of grapes is mentioned also in Jacob’s blessing of Judah in Gen 49:11.
  • ‘Blood’ refers to ‘rest,’ thus Darby.
  • ‘Blood’ refers to ‘life.’
  • ‘Blood’ refers to ‘freshness.’
  • ‘Blood’ refers to ‘bloodline,’ thus NKJB
  • ‘Blood’ refers to ‘vineyard,’ thus HCSB, ESV, NASB, NIV, NRSV, NCV
  • ‘Blood’ refers to ‘fruitfulness.’
  • dam (blood) ought to read dama (to be like) thus ERV 1885 gives ‘in thy likeness’ as a marginal reading.

‘Your mother is a vine.’ Again, the mother is likely to represent the nation of Israel/Judah which has produced the kings. The description of a vine ‘planted by the waters’ (17:5,8) and ‘fruitful and full of branches’ evokes a time of prosperity, perhaps alluding to the reigns of David and Solomon which were considered a golden age, when Israel was strong and enjoyed God’s favour and blessings.

(11) The vine sent out strong shoots or branches that were suitable for rulers’ sceptres and its stature was exalted among the thick branches (lit. ‘thicket of clouds,’ see 31:3,10,14). This suggests that Judah produced powerful kings and was prominent among the nations.

(12) Verse 12, which is similar to 17:10, prophesies the violent end of the vine. ‘Plucked up in fury and cast to the ground’ signifies the wrath of God; his judgement upon Judah resulting in the fall of Jerusalem and the end of the Davidic monarchy. The ‘east wind’ symbolises a destructive force, in this case an invading army that brings destruction and ruin. The drying up of its fruit represents the economic strain caused by the annual payment of huge sums in tribute to Babylon. The withering and consumption by fire of its ‘strong rods’ represent the desolation of the land, the death or exile of its leaders (the kings and nobles), and the widespread suffering of the people. Most likely Zedekiah’s reign and the final siege and destruction of Jerusalem are in view.

(13) The tall luxuriant vine planted by the waters has been forcibly uprooted and now finds itself transplanted in a dry and thirsty wilderness. This verse looks forward to the Babylonian Captivity (586-538 BCE) that began when a significant portion of the Judean population was deported to Babylonia by Nebuchadnezzar after the destruction of Jerusalem in 586 BCE. However, it also describes the current situation of Ezekiel and the Jehoiachin exiles who had already been exiled to Babylon in 597 BCE.

(14) This verse further emphasises complete destruction. It is possible that the phrase ‘fire is gone out of a rod of her branches’ alludes either to internal conflict and corruption or to the devastation that was accelerated by the actions of one of the kings (referred to as ‘a rod’). One instantly thinks of Zedekiah’s breach of covenant and rebellion against Babylon (see 17:18).

There is ‘no strong rod to be a sceptre to rule’—the outcome is final and definitive. This statement effectively declares Judah’s demise as a sovereign state. The line of Davidic kings has come to a sad end.

The elegy formally closes with the words: ‘This is a lamentation, and shall be for a lamentation.’ Some of the details in the lament had already come to pass and some had yet to be fulfilled. This, therefore, is a lamentation for what has already happened and it will serve as a lamentation for what will soon happen.

SUMMATION

Ezekiel 19 laments the tragic downfall of the Davidic monarchy and the kingdom of Judah. It attributes this destruction not merely to external enemies, but to internal corruption and the unrighteousness of its own kings; who ultimately brought ruin upon themselves and the nation through cruelty and poor leadership. The lament emphasises the severe consequences of sin and the utter devastation that divine justice and judgement bring about.

Posted in Exposition

Ezekiel 17:1-24 The Allegory of Two Eagles and a Vine

Posted on by writtenexposition

Reading: Ezekiel 17:1-24

Background reading:
– King Jehoiachin’s exile to Babylon in 597 BCE, 2 Kgs 24:6-16; 2 Chron 36:9-10.
– Zedekiah’s installation as Nebuchadnezzar’s puppet king and his revolt against Babylonian rule, 2 Kgs 24:17-20; 2 Chron 36:11-16.
– The aftermath of Zedekiah’s revolt, 2 Kgs 25:1-30; 2 Chron 36:11-20.

THE ALLEGORY OF TWO EAGLES AND A VINE

DIVISION

1-10 The Imagery of the Allegory
11-21 The Interpretation of the Allegory
22-24 A Message of Hope

INTRODUCTION

Chapter 17 presents two further visions of Ezekiel in the section (chapters 4-24) that contains oracles of warning about the certainty of YHWH’s judgement upon Judah for crimes such as disobedience, violence, exploitation of the poor, foreign alliances and idolatry.

Already in exile in Babylon, Ezekiel prophesied to the people of Israel/Judah in the years leading up to and just after the siege and destruction of Jerusalem by Babylonian forces in 587/6 BCE.

In this chapter Ezekiel addresses the political crisis of the time which was King Zedekiah of Judah’s rebellion against Babylonian rule. This must have occurred about 590 BCE since it prompted Nebuchadnezzar’s siege of Jerusalem that began in Zedekiah’s ninth regnal year, 589/8 BCE (Jer 39:1; 52:4; 2 Kgs 25:1).

THE IMAGERY OF THE ALLEGORY 1-10

(1) Ezekiel 17 begins with the standard prophetic word formula ‘and the word of the Lord came unto me, saying’ which introduces a new revelation. This formula occurs again in v.11.

(2) As usual YHWH emphasises Ezekiel’s mortality by addressing him as ‘son of Adam’ and then issuing a double command: ‘pose a riddle (ḥiyḏāh) and tell an allegory (māšāl) to the house of Israel.’ The idea of a riddle or enigma is that it is difficult to understand whereas an allegory or fable is something that illuminates the understanding. Greenberg (Ezekiel I-XX, 1983, p. 309) comments: ‘While the two terms appear in parallelism (Ps 49:5, 78:2; Prov 1:6) they are not interchangeable (as Judg 14:12ff and 1 Kings 10:1 show )…’

(3) There follows the prophetic messenger formula ‘Thus saith the Lord God’ which cites the origin of the message and claims divine authority (also vv.9, 22).

FIRST GREAT EAGLE

The allegory begins with a great eagle that has powerful wings, long feathers and colourful plumage coming to Lebanon to the top branch of a cedar tree.

Comment – Nešer refers to a large bird of prey and can be translated as either ‘eagle’ or ‘vulture’ depending on the context. Most translations opt for ‘eagle,’ thus emphasising power, speed and dominance. Some scholars reckon that nešer here refers to the Great Griffon Vulture. Translating it thus would emphasise its scavenging behaviour and association with death and desolation.

great wings, long-winged, full of feathers, which had divers colours – a superpower which has widespread domination and influence over many peoples.

Lebanon – to the north of Israel but in the allegory it seems to represent Jerusalem, see v.12.

the highest branch – the aristocracy.

(4-6) Taking off the topmost twig from the highest branch of a cedar tree the eagle carries it to a land of commerce and sets it in a city of merchants. Then it takes a seedling from the ground and plants it in well-irrigated, fertile ground where it grows like a willow tree (a tree that loves water, cf. Isa 44:4). There it grows into ‘a spreading vine of low stature’ which produces branches and shoots and has its roots spread towards the eagle.

COMMENTS – He cropped off the top of his young twigs, carried it into a land of traffic; he set it in a city of merchants. – i.e. deported the king (Jehoiachin) to Babylon. The Babylonians were famous traders (Josh 7:21; Rev 18:10-16).

He took also of the seed of the land – Nebuchadnezzar installed Zedekiah, a native of Judah, as a puppet ruler.

and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree. – Zedekiah and Judah flourished under Babylonian rule – they were dependent upon Babylonia but the conditions for growth were excellent.

great waters – The Euphrates and the Tigris were the rivers of Babylon (cf. Psa 137).

And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs. – As a vassal state Judah was subservient to the Babylonians but was nevertheless thriving.

Vine – Often used for Israel, e.g. Psa 80:8-15; Isa 5:1-7; Jer 2:21; Hos 10:1.

(7) SECOND GREAT EAGLE

A second eagle with great wings and many feathers is introduced and the vine stretches its roots and branches towards this eagle hoping to obtain sustenance from it.

COMMENTS – The second great eagle is not quite as splendid as the first (cp. v.7a with v.3a). It has great wings and many feathers but they are not as long or colourful as those of the first eagle.

The vine tries to shift its loyalty, it stretches out its roots and branches towards the second eagle. Notice that, whereas in vv.3-5 the first great eagle takes the active role and the vine is passive, in v.7 the second great eagle is passive and the vine is active. It reaches out towards second eagle.

(8) The series of infinitives would suggest that v.8 is recapping the advantages the vine has enjoyed and could continue to enjoy (v.6) under the first eagle (it was planted: to bring forth branches, to bear fruit, to become a goodly vine). This emphasises the foolishness of turning towards the second eagle.

(9-10) Again employing the prophetic messenger formula ‘Thus saith the Lord God’ (also vv.3, 22) Ezekiel is told to ask his fellow exiles questions (featuring the words ‘shall it prosper’) and then supply the answers.

Q Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither?
A it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof.

Q Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it?
A it shall wither in the furrows where it grew.

COMMENTS – these questions and answers are designed to show the utter futility of the vine changing its allegiance. The first eagle will uproot the vine (by applying great force) and cause it to wither (rot).

planted – some translations (e.g. NCB; NLT; RSV; NRSV) prefer ‘transplanted’ as the verb šāṯal  can mean either to plant or to transplant. In Ezek chapter 19 this same word is used of a vine’s first planting and again in v.13 of its second planting (transplanting).

east wind – a destructive hot wind (Job 27:21; Isa 27:8; Ezek 19:12; Hos 13:15).

the furrows (v.7 and v.10) – the River Nile and the irrigation canals that branch off from it.

THE INTERPRETATION OF THE ALLEGORY 11-21

(11-12a) In Ezek 17:11 the standard prophetic word formula ‘the word of the Lord came unto me, saying’ introduces a new revelation that helpfully explains the previous one. Ezekiel is to communicate this to the exiles who are with him in Babylon; here referred to once again as ‘the rebellious house.’ This description occurs 12 times in the book of Ezekiel: 2:5, 6, 8; 3:9, 26, 27; 12:2, 3, 9, 25; 17:12; 24:3.

(12a-21) Explanation:

v.12 Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon;

COMMENT – Cp. vv. 3-4. The first great eagle is Nebuchadnezzar, king of Babylon, who in 597 BCE besieged Jerusalem (Lebanon) and carried away the Judean king Jehoiachin, with the aristocracy and the elite of the land, to exile in Babylon (see 2 Kgs 24:10-16).

v.13-14 And hath taken of the king’s seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land: That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.

COMMENT- Cp. vv.5-6. Nebuchadnezzar appointed Zedekiah as his vassal king in Judah (2 Kgs 24:17). As part of this agreement Zedekiah swore an oath of allegiance to Nebuchadnezzar that would also have entailed a commitment to pay an annual tribute to the Babylonians. The Chronicler records that Nebuchadnezzar put him under oath; Zedekiah swore this in the name of YHWH (2 Chron 36:13). If this agreement was honoured Judah would survive and flourish as a Babylonian vassal state, YHWH had confirmed that this would be so in a word addressed to Zedekiah by the prophet Jeremiah (Jer 27:12-15).

vv.15-16 But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he broke, even with him in the midst of Babylon he shall die.

COMMENT – Having decided to revolt against Babylonian rule Zedekiah sent diplomats to Egypt to request military support, which seems to have been forthcoming. Zedekiah then rebelled (2 Kgs 24:20), probably by withholding tribute. This action quickly backfired as Nebuchadnezzar marched on Jerusalem and laid siege to the city.

Echoing v.9 and v.10 YHWH asks ‘Shall he prosper?’ The alliance with Egypt will not work because YHWH is angry that Zedekiah broke the treaty with the Babylonians that was sworn in YHWH’s name. YHWH swears by himself that Zedekiah will die in Babylon.

v.17 Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:

COMMENT – Once the Babylonian siege apparatus is set up (ramps and bulwarks) Pharaoh and his army will be of no use (see Ezekiel’s description of Babylonian siege warfare against Tyre in 26:7-11). Jeremiah 37:4-11 indicates that Pharoah did send an army, causing the Babylonians to break the siege of Jerusalem for a short while in order to repulse that threat.

vv.18-19. Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape. Therefore thus saith the Lord GOD; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.

COMMENT – Zedekiah had ‘given his hand’ (this gesture must have meant ‘I promise’ cf. Ezra 30:8; Lam 5:6).

v.19, which I have shown in bold print, is the key verse in the chapter. It is the whole point of the allegory. Zedekiah swore an oath and made a treaty with a secular ruler, but did not honour its terms because he despised the oath (the word ‘oath’ also means ‘curse’). However, he swore it in YHWH’s name so it has religious significance. It is binding. Notice ‘mine oath’ and ‘my covenant.’ The oath and covenant that Zedekiah made with Nebuchadnezzar is also viewed as YHWH’s oath and covenant. Zedekiah violated that agreement and will suffer the consequences. Notice that YHWH himself makes an oath (‘as I live’) to punish Zedekiah.

v.20 predicts Zedekiah’s capture, exile to Babylon and judgement there for violating his duty and v.21 predicts that his soldiers will be pursued and either slain or dispersed. All this without any mention of Nebuchadnezzar! YHWH is in control. Nebuchadnezzar is his agent. Nebuchadnezzar is his instrument.

The fulfilment of these consequences will prove that YHWH indeed has spoken – ye shall know that I the LORD have spoken it.

A MESSAGE OF HOPE 22-24

The first 21 verses of Ezekiel 17 have been about judgement, the closing verses are about restoration. Utilising the earlier imagery of the chapter Ezekiel predicts the restoration of the Davidic line. Many interpret this passage as messianic.

Again employing the prophetic messenger formula ‘Thus saith the Lord God’ (also vv.3, 9) Ezekiel prophesies that YHWH will act to take a new tender sprig from the top of the high cedar in Babylon and plant it upon a high and eminent mountain in Israel. There it will thrive and become a place of shade and security for ‘all fowl of every wing.’ All the trees of the field will know that that YHWH has spoken this and has brought it about.

No explanation of this metaphor is given but based on the earlier explanation in the chapter where the top of the twigs represented Jehoiachin then this tender twig (from the top of the high cedar tree in Babylon) that YHWH will plant upon a high mountain in Israel refers to a future king of the Davidic line who will reign in Israel/Judah. Mt. Zion springs immediately to mind but ‘high and eminent mountain’ probably refers to this king’s greatness. He will flourish and be a blessing to all kinds of people – or perhaps v.23b (under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell) implies universal rule. This future Davidic ruler will have worldwide influence and significance (cf. Isa 9:6-7; Jer 23:5-6; Ezek 34:23; 37:24).

Ezekiel may have been hoping for the eventual restoration of King Jehoiachin with whom he was in exile in Babylon. Jehoiachin was released after Nebuchadnezzar’s death in 562 BCE (2 Kgs 25:27-30; Jer 52:3-4) but he was not the fulfilment of the prophecy. Nor was Zerubbabel, a later Governor of Judea under the First Persian Empire, although he was of the Davidic line and his name means ‘seed of Babylon.’

The chapter closes with ‘all the trees of the field’ (i.e. the nations) recognising that it is YHWH who has brought Judah down to nothing and who will restore and exalt the new king. YHWH makes the low high and brings the high low.

PREACTICAL LESSONS FROM EZEKIEL 17

a) The necessity of keeping one’s word. Breaking promises and betraying trust, whether in personal or business relationships or in the political sphere, matters to God. Integrity is important and actions have consequences. Do I honour my commitments, or shift loyalties if it seems more beneficial to do so?

b) The folly of placing dependence upon others rather than God. Zedekiah relied on Egypt’s prowess rather than trust God’s sovereignty. True security lies in trusting God, not others. Am I entangled in worldly alliances?

c) Although we live in uncertain times God is actively working out his purposes in world affairs. No matter how bad a situation seems he is in control. God can reverse national fortunes (bring the high low and make the low high, v.24) and ultimately his plans will prevail.

Posted in Exposition

EZEKIEL 11 – THE GLORY DEPARTS

Posted on by writtenexposition

INTRODUCTION

Ezekiel 11 is the last of four chapters (8-11) that describe Ezekiel’s second vision. The main topic of that vision is the gradual departure of YHWH’s kabod (Glory) from Solomon’s temple and the city, leaving Jerusalem without divine protection. It begins with a change of location for Ezekiel when in vision he is transported to the east gate of the temple where he observes a meeting of ‘the princes of the people.’

The bulk of the chapter consists of two disputation speeches. Put simply, a disputation speech presents one particular viewpoint and contradicts or refutes it by presenting the other side of the argument. There are ten such speeches in the book of Ezekiel (11:1-12; 11:14-21; 12:21-25; 12:26-28; 18:1-32; 20:32-34; 33:10-11; 33:17-20; 33:23-29; 37:11-14).

Chapter 11 closes with the departure of the kabod, Ezekiel’s return to Chaldea in vision and confirmation that he communicated details of the vision to his fellow-exiles.

There are two main divisions:

1-13 CONDEMNATION

14-25 RESTORATION

Each of these sections contains a disputation oracle.

CONDEMNATION (1-13)

(1) Ezekiel is transported to the eastern gate of the temple where he observes a meeting of twenty-five members of the Jerusalem elite. This is the same number of individuals as in 8:16 but cannot be the same men. The sun-worshippers in the inner court of the temple in chapter 8 would have been priests whereas those meeting at the east gate are called the ‘princes of the people.’ They are not priests, they are politicians. Two of the most notable are mentioned by name: Jaazaniah the son of Azur and Pelatiah the son of Benaiah.

(2-3) The Spirit informs Ezekiel that this group of influential men meets to plot evil and is responsible for giving harmful counsel to the Jerusalemites. Verse 3 gives an example of this counsel: ‘it is not near; let us build houses, this city is the caldron, and we are the meat.’ The Preacher’s Commentary says that: ‘the Hebrew wording of their boast is difficult to understand. It says literally, “Not build houses near? It is the pot, we are the meat!”

The exact meaning escapes us but obviously it is an arrogant assertion of confidence that goes against what YHWH was revealing through Jeremiah at the time. The elders are insisting that all is well while Jeremiah prophesies imminent destruction at the hands of the Chaldeans (Jer 37:14 – 38:4).

The following ideas might be conveyed in the proverb:

  • ‘All is well. Now is the time for us to build houses and restore the material damage done by Nebuchadnezzar and the Babylonians when Jerusalem under King Jehoiachin was besieged a few years ago (597 BCE).’
  • ‘We who live in Jerusalem are like meat in a cooking pot. We are the best bits. The exiles in Babylon are the offal, they have been thrown away. We are in a city that is under YHWH’s protection, the exiles in Babylon are obviously under his judgement.’
  • ‘Even if the Babylonians do attack it is much safer for us to be in the pot (within Jerusalem’s city walls) than outside it.’

In the verses that follow (especially vv. 7-12) their opinions are shown to be false.  Note that in Ezekiel caldron (siyr) occurs only in chapter 11 and in chapter 24. The latter contains the parable (or allegory) of the cooking pot.

(4-6) In the vision Ezekiel is commanded to prophesy and is empowered by the Spirit to speak YHWH’s words. They reveal that the leaders’ thoughts, intentions, motives and hypocrisy are known to the Lord. They, the leaders of the people, have been responsible for widespread violence and death in the city. This may refer to the slaughter carried out by the six executioners earlier in the vision (9:5-7).

(7-12) In this disputation speech by the Lord God (Adonai YHWH) the analogy of the caldron (cooking pot) as used by the leaders of Jerusalem is refuted. The city of Jerusalem is the cooking pot but YHWH asserts that dead bodies, not living people, is the meat. The leaders may think that the pot guarantees safety but they will be driven out of it to face what they fear most: a violent death by the sword. YHWH will remove them from Jerusalem and hand them over to foreign enemies who will slay them at Israel’s border. Notice the double occurrence of ‘I will bring you out’ (7, 9). This is language reminiscent of the Exodus. The imminent ‘bringing out,’ however, will not be to salvation but death. Notice also the double mention of ‘border’ (10,11).

YHWH reiterates (vv.11) that the city will not provide safety (‘be a pot for you’) and emphasizes that the leaders will be judged. The judgement will reveal YHWH’s sovereignty and lordship (‘ye shall know that I am the Lord’ vv.10,12). The Jerusalemites (represented by their leaders) will face consequences because: a) they have not followed the Lord’s decrees b) they have not kept his law, but c) they have adopted pagan practices. We learn from 2 Kgs 25:4-7 and Jeremiah 52:7-10 that what Ezekiel prophesied concerning the leaders of Judah literally came to pass.

(13) In Ezekiel’s vision the threat of impending judgement is emphasized by immediate judgement upon Pelatiah who drops dead while Ezekiel is prophesying. We do not know if Pelatiah really dies in Jerusalem at that time or if his death is just enacted in Ezekiel’s vision. Ezekiel’s reaction to this episode in the vision is one of concern that a remnant in Israel should survive. This is similar to a previous reaction by him in chapter 9: And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem? Ezekiel 9:8. De Vries (The Kābôd of Yhwh in the Old Testament, p.281) observes that: ‘Whereas in 9:8b he had called this out as a question, in 11:13b it is actually a statement: the interrogative particle is lacking this time.’

LOUD VOICE

In the second vision the Jerusalemites cry with a ‘loud voice’ (8:8), YHWH cries with a ‘loud voice’ (9:1) and Ezekiel cries with a ‘loud voice’ (11:13).

RESTORATION 14-25

The hope that a remnant will survive is addressed in the following section of the chapter. The prevailing view is turned on its head. There will indeed be a remnant but it will not arise from Jerusalem, it will come from the Jehoiachin exiles who are already in Babylon. In this section we have the first of three prophecies of restoration delivered by Ezekiel before the fall of Jerusalem (11:16-21; 16:60-63; 20:33-44). After he hears about the fall of Jerusalem (33:21) Ezekiel utters further prophecies of restoration in chapters 34, 36, 37 and 39.

(14-16) Still in vision the word of YHWH came to Ezekiel and quotes what the inhabitants of Jerusalem say about the exiles: ‘Get you far from the LORD: unto us is this land given in possession.’ The Jerusalemites have the notion that it is the exiles who are far from the Lord and that the ancestral land they have left behind now belongs to those remaining in the city. The exiles referred to are the royals and professional people (including Ezekiel) who were deported to Babylonia a few years earlier by Nebuchadnezzar in the Jechoiachin Exile of 597 BCE (2 Kgs 24:8-17). As a result of that deportation the people of Judah became divided into two groups; those in exile with Jehoiachin in Babylon and ‘the people that were left in the land’ (Jer 40:6) of Judah under Zedekiah. It was very much a ‘them and us’ situation although ongoing contact between the two groups (e.g. Jeremiah’s letter to the exiles – Jer 29) did occur.

Throughout Israel’s history the concepts of deity, kingship, people and land have been closely linked. In spite of the fact that they are idolaters it suits the Jerusalemites financially to claim allegiance to YHWH and promote the view that the exiles had been deported far away because he was angry with them. They said that YHWH had expelled them because of their wickedness and that therefore their ancestral land was forfeit. The Jerusalemites claimed that YHWH favoured them rather than the exiles because they still had the land, a functioning royal court, and (YHWH’s presence in) the temple. They must therefore be the remnant.

The exiles are described as Ezekiel’s ‘brethren’ and ‘kindred.’ As prophet to the exiles (3:11) Ezekiel very much identified with them and viewed them as family. In 33:21 and 40:1 he refers to the exile as ‘our captivity.’

Ezekiel’s prophetic answer to the Jerusalemites arrogation of land to themselves is that, contrary to expectations. YHWH has deliberately sent the exiles to Babylon because he controls history; the Babylonians carry out his will. The temple might be in Jerusalem (soon to be destroyed), but the exiles would have access to YHWH because he would be a ‘little sanctuary’ (or some suggest: ‘sanctuary for a little while’) for the exiles, in Babylon or wherever else they dwelt.

This is highly significant as it means all the benefits of YHWH’s presence, protection and favour transfer from those still dwelling in the land to the exiles.

(17-20) In this disputation oracle (vv.14-21) YHWH reveals that the exile will be temporary. A remnant will indeed return to the land of Israel but it will be from the Babylonian exiles, NOT from the dwellers in Jerusalem. Those who come back will clear the land of all the idols and images (7:20; 8:3) that defile it. That they should do so will be evidence of a change of heart. This change will be brought about by YHWH himself. He promises to replace their heart of stone with a heart of flesh so that they will be receptive to what YHWH wants. He will ‘take away their stony, stubborn heart and give them a tender, responsive heart’ (11:19 NLT). The covenant between YHWH and his people will effectively be re-established – ‘they shall be my people, and I will be their God’ – as a result of them keeping the Lord’s regulations and following his commands.

(21) It is not clear who v.21 refers to. Is this a prophecy that some of those who return from the exile will return to or persist in idolatry and therefore receive the consequences of their behaviour? Or is this a warning to the leaders and residents of Jerusalem who are mentioned earlier in the chapter (vv.2-6,15)?

(22-23) The final stage of the vision takes place. The cherubim and wheels take off from the eastern gate of the temple and carry YHWH’s enthroned kabod to the hill to the east of the city (Mount of Olives, Zech 14:4). The judgement can begin, Jerusalem is no longer under YHWH’s protection.

(24-25) The chapter ends with comments by Ezekiel explaining that once the vision ended he was returned to Chaldea by the Spirit of God. He the shared with the exiles what YHWH had shown him. It was a solemn message about the current state of Jerusalem and its impending destruction but one which contained hope of a remnant and a return from captivity. That must have been a great encouragement to his fellow-exiles.

Posted in Exposition

IDOLATRY IN THE TEMPLE PRECINCTS – EZEKIEL CHAPTER 8

Posted on by writtenexposition

INTRODUCTION

Ezekiel 8:1 commences the second major section of the book. This segment spans twelve chapters, from 8:1 to 19:14, with the initial four chapters (8-11) presenting what is arguably the most significant of Ezekiel’s visions. These chapters narrate the dramatic departure of the kabod (glory) of YHWH from the Jerusalem temple.

This vision is then followed by twelve oracles of varying length, each commencing with ‘The word of the Lord came unto me, saying’ (12:1; 12:8; 12:17; 12:21; 12:26; 13:1; 14:2; 14:12; 15:1; 16:1; 17:1; 18:1) and treating some aspect of the forthcoming judgement upon Judah and Jerusalem.

EZEKIEL CHAPTER 8

Ezekiel 8:1-2 details the circumstances and commencement date relating to the vision of chapters 8-11 and the oracles of chapters 12-19 that follow.  The remaining verses provide justification for YHWH’s abandonment of his sanctuary. The chapter may be divided as follows:

The commencement date and circumstances of the vision and oracles (8:1-2)

The image that provokes jealousy (8:3-6)

Animal worship (8:7-13)

The weeping for Tammuz (8:14-15)

The worship of the Sun (8:16-18)

THE COMMENCEMENT DATE AND CIRCUMSTANCES OF THE VISION AND ORACLES (8:1-2)

In chapter 1 we discover that Ezekiel is a priest from Judah who had been deported, presumably as one of ten thousand elite citizens of Judah, by Nebuchadnezzar to Babylon along with King Jehoiachin (Ezek 1:1-2; 2 Kgs 24:13-14) in 597 BCE. At that time Ezekiel was twenty-five years of age. Five years later, at age thirty, YHWH called him to be a prophet to the exiles in Babylon. Ezekiel supplies precise dates for his prophecies, all (with the exception of 29:17) in chronological order (1:1-2; 8:1; 20:1; 24:1; 26:1; 29:1; 29:17; 30:20; 31:1; 32:1; 32:17; 33:21; 40:1).

Chapter 8:1 gives the date of Ezekiel’s second vision as the fifth day of the sixth month (Elul) of the sixth year of Jehoiachin’s exile (Aug/Sept 592 BCE), some thirteen (LXX) or fourteen (MT) months after the first vision. This is roughly halfway between the first siege of Jerusalem/Jehoiachin’s exile in 597 BCE and the forthcoming judgement of YHWH upon Judah and Jerusalem in the form of a second Babylonian siege (586/587 BCE).

On the recorded date Ezekiel was visited at his house by a group of ‘the elders of Judah,’ that is, the leaders of the Jewish community in exile in Babylonia. Why they wished to consult him on this occasion is not stated, unlike two other occasions (14:1-3; 20:1) when the purpose of their visit was to ‘inquire of the Lord.’ As the elders sat before Ezekiel YHWH took hold of him once more (see 1:3; 3:14) but this was not in response to any questions posed by them.

In this vision the mysterious supernatural figure of 1:27 returns, puts forth the likeness of a human hand ( i.e. he was not human), lifts Ezekiel by a lock (‘twisted’ i.e. tassel Num 15:38, 39) of hair and transports him to the Jerusalem temple where he shows him the sins of the leaders of Judah. There is some disagreement as to whether this figure is YHWH himself or a representative who speaks for him. There are certainly strong parallels between the description (of YHWH) in 1:27 and that in 8:2, although the characteristics are presented in reverse order.

1:27 the colour of amber

1:27 of his loins even upward

1:27 his loins even downward

1:27 the appearance of fire

———————————–

8:2 the appearance of fire

8:2 of his loins even downward

8:2 from his loins even upward

8:2 as the colour of amber

The figure certainly speaks as YHWH (‘my sanctuary’ 8:6; ‘provoke me to anger’ 8:17; ‘I will deal in fury,’ ‘I will not hear them’ 8:18) and later in the vision Ezekiel addresses him as ‘Lord God’ (9:8; 11:13).

THE IMAGE THAT PROVOKES JEALOUSY (8:3-6)

Having been snatched up in a trance by the mysterious figure and teleported from Babylonia to Israel (this happens another time in 40:1-2) and seeing what God was seeing (‘in the visions of God’), Ezekiel is deposited in the first of four locations – the north gate of Jerusalem, which is the ‘seat’ of an offensive idol that provokes jealousy. YHWH had made it clear to the Israelites in Ex 20:5; 34:14 that they were to worship him exclusively, he is a jealous God who will not share. This idol provokes YHWH to jealousy not only because it is a false god but also because of where it is situated; in the precincts of YHWH’s temple.

The statue is called a semel (translated ‘image’) in this passage, a word which occurs only here, in Deut 4:16 and in 2 Chron 33:7, 15. The 2 Chronicles passage describes the idol that King Manasseh of Judah (c. 686 to 642 BCE) set up in the temple, and later removed, as a carved semel. 2 Kings 21:7 clarifies that it was an Asherah pole, a representation of the goddess Asherah. Since the statue here in Ezekiel 8:3, 5 is said to be a semel what Ezekiel views in the vision may be another Asherah pole erected at the same site. Sweeney (Reading Ezekiel 2013, p.56), however, suggests that it may have been a stele, depicting Nebuchadnezzar and his gods (esp. Marduk) and commemorating Babylonian subjugation of the city at the time of Jehoiakim’s revolt in 598/597 BCE, which would have been erected in a prominent position like the temple courtyard.

Ezekiel reports that the kabod (glory) of YHWH there, as in the vision in the plain (3:2-23).

The kabod

Kabod occurs 199 times (excluding the proper name Ichabod) in the Old Testament and has the idea of weightiness. It carries various shades of meaning, including burden, riches, honour, respect, reverence, splendour, distinction, majesty, dignity and weight/mass. It is often translated into English as glory or presence. Kabod/glory is something that gives people or objects importance or makes them impressive:

Isa 60:13 – Isaiah speaks of the kabod of the trees of Lebanon.

Isa 16:11 – Isaiah wrote about the kabod of Moab, in 17:4 of Jacob and in 21:16 of Kedar.

Gen 45:13 – Joseph instructed his brothers to tell his father of all his kabod in Egypt.

YHWH’s kabod (glory)

There appears to be two sides to YHWH’s kabod (glory):

a) The glory the he himself manifests. b) The glory that is due to him.

It is the first of these that concerns us and there are various aspects to this.

i. The glory of YHWH in creation (Psa 19; 29; 57; 72; 96; 97; 102; 104; 108; 113; 138).

ii. The glory of YHWH’s works in history; especially in relation to Moses, Sinai (Ex 24:16-17; Deut 5:24) and the wilderness wanderings (pillar of fire and cloud).

iii. The glory of YHWH in Israel’s system of religion, his great power and majesty associated with the tabernacle (Ex 40:34-35) and later the temple (2 Chron 5:14; 7:1-2).

iv. The future eschatological glory of YHWH – mainly in Isaiah (e.g. Isa 60).

v. The glory of YHWH in theophany – mainly in Ezekiel where YHWH and his kabod are almost indistinguishable.

In Ezekiel 8:4 the kabod is called ‘the glory of the God of Israel’ – a title which only occurs in Ezekiel (8:4; 9:3; 10:19; 11:22; 43:2). In v.5 Ezekiel’s guide draws his attention to the semel that provokes jealousy located in the northern ‘entrance’ (this is the only occurrence of this Hebrew word in the Old Testament) and in v.6 asks him ‘Son of man, seest thou what they do?’ – this question is repeated in vv. 12, 15 and 17. This query would suggest that not only did Ezekiel see the statue but also people worshipping it. In this vision Ezekiel is being shown the reasons for the departure of the kabod from the temple (11:23) and for the forthcoming judgement and destruction.

There is much discussion about the subject of the infinitive ‘to drive away’ (KJV ‘go far off) in v.6. Ka Leung Wong (p.397) explains: ‘The crux of the problem lies in the word lrhqh which is a qal infinitive construct with l, having a feminine form. The main question is to decide what its subject is.’

The possibilities are the abominations, the people of Israel or YHWH. It can hardly be the abominations so which of the other two is it likely to be? Should it be translated a) to drive themselves away , or b) to drive me (i.e. YHWH) away?

Those who take the subject as YHWH point out that in the immediate context YHWH is the speaker and that the broader context (chapters 8-11) deals with the departure of YHWH’s kabod from the sanctuary. The problem for many is that this makes the departure of the kabod involuntary, i.e. YHWH is not departing of his own accord but is forced out of his own sanctuary because of the abominations present there.

The subject probably is the house of Israel. Although they are not literally far from YHWH’s sanctuary (since they are worshipping in the temple precincts) by their idolatry they figuratively drive themselves far from it, in a spiritual sense.

The standard view of chapters 8-11 is that they are chapters about the abandonment by YHWH of his sanctuary, thus depriving the people of his protection and leaving them open to defeat and exile. Ezekiel 5:11 would seem to support this view (Therefore, as I live” ​— ​this is the declaration of the Lord GOD ​— ​“I will withdraw and show you no pity, because you have defiled my sanctuary with all your abhorrent acts and detestable practices.” Ezekiel 5:11 CSB.)

An alternative, however, is that by the time of the vision of 8-11 YHWH’s mobile kabod had already left the Jerusalem temple and moved east to be with the exiles in Babylon (notice that it departs to there in 11:23 and comes from there in 43:2). According to this view chapters 8-11 are about a visitation in judgement. YHWH, having already departed from the temple, has temporarily returned in order to show Ezekiel the reasons for Jerusalem’s destruction (chapter 8) and to initiate the judgement (9:1 ff.). This theory is based on a statement in 43:3 which refers back to the vision of chapters 8-11: (‘And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.’)

Verse 6 ends with the statement ‘and thou shalt see greater abominations.’ This saying is repeated in vv. 13 and 15.

ANIMAL WORSHIP (8:7-12)

Ezekiel’s guide then takes him to the entrance to the inner court and instructs him to view the practices being conducted inside the temple compound. This location is closer to the sanctuary than the first. It is unclear exactly how Ezekiel gains entrance but it involves a wall, a hole, further excavation by Ezekiel and the discovery of a secret door. Ezekiel, in vision, seems to break through a casemate wall and enter a room of a house. That dwelling either extends into the temple wall or is built in the space between double walls. There he encounters a group of seventy of the elders of Judah burning incense in front of animal reliefs or murals. These are said (v.10) to be depictions of reptiles and abominable beasts. ‘Abominable’ (šeqeṣ) occurs in Lev 7:21, eight times in Lev chapter 11 and in Isa 66:17. It describes ritually unclean animals including:

Lev 11:10-12 Creatures that live in water but do not have scales or fins.

Lev 11:13-20 Birds of prey.

Lev 11:20, 23 Some insects.

Lev 11:41-43 Reptiles.

Isa 66:17 Pigs, mice.

This scene is doubly abominable in that a) graven images are present, and b) that unclean foods are spread out for a ritual meal.

SEVENTY ELDERS

In Ex 24:9 seventy elders saw the glory of YHWH. In Num 11:25 the spirit of God rested upon seventy elders. Here seventy elders are offering incense to false gods.

The worship leader at this private ritual is named as Jaazaniah the son of Shaphan, who ‘stood’ in the midst of them. He is not the Jaazaniah of Ezekiel 11:1 because his father’s name is different. The verb ‘stand’ (āmaḏ), according to Strongs ‘has the sense of serving before someone, as Joseph served, stood before Pharaoh (Gen. 41:46).’ Likely Jaazaniah the son of Shaphan and the elders are not priests and therefore have no right to burn incense.

It may be that Jaazaniah the son of Shaphan was the brother of Gemariah the son of Shaphan the scribe (Jer 36:10, 12) who was supportive of the prophet Jeremiah (Jer 36:25). There are also references in Jeremiah to Ahikam (Jer 26:24) and Elasah (Jer 29:3) who are also said to be sons of Shaphan. Perhaps their father was Shaphan the scribe of 2 Kgs 22 who some thirty years earlier had read the rediscovered copy of the Torah to King Josiah, an event that sparked wide-ranging religious reforms.

Once again (v.12) Ezekiel’s supernatural guide asks him ‘hast thou seen? (8:6,15,17) and comments that the elders also worship in the dark (i.e. at night), in their own chambers. These men may have been occupying cell-like quarters meant for priests at the temple. Ezekiel includes similar accommodation in his plans for an ideal temple (45:1-11).

V.12 ends with an insight into the thinking of the elders who say: ‘The Lord seeth us not; the Lord hath forsaken the earth.’ This might mean that they thought they were acting in private and YHWH could not see them. It is, however, more likely that they are not referring to YHWH’s supposed inability to see but to his lack of interest and involvement. Somehow they were already aware that their idolatry had offended YHWH, his departure therefore inevitable. They accuse YHWH of forsaking the earth when, in effect, it was they who had forsaken him.

‘For they say.’ Ezekiel quotes what people are saying in other passages as well (9:9; 12:22; 18:2, 19; 20:49; 37:11).

Since the four episodes in this chapter are scenes of increasing abomination Ezekiel is once again told that even worse things than this are going on.

THE WEEPING FOR TAMMUZ (8:14-15)

Ezekiel’s guide now takes him to a new location; the north gate of the temple, where he sees a group of women weeping for Tammuz (Dumuzi). This was a fertility deity in Mesopotamian mythology usually depicted as a young man and said to be the consort of the goddess Ishtar (Inanna). He was associated with spring vegetation (died and then returned the following summer) and the cyclical nature of life, death and rebirth. The wailing for Tammuz was a feature of mourning rituals that lamented his death and looked forward to his return. This Babylonian cult must have been practised by some Jewish women in Jerusalem. This myth about a dying and rising god is thought to equate to the Egyptian one about Osiris and Isis and to the Greek story about Adonis and Aphrodite.

Again (v.15) Ezekiel is told that even worse things than this are going on.

THE WORSHIP OF THE SUN (8:16-18)

Ezekiel is now taken in vision to a fourth location. This is in the inner court before the entrance to Solomon’s temple and between the portico (’ûlām, porch, vestibule, 1 Kgs 6:3; 1 Chr 28:11; 2 Chr 3:4; Joel 2:17) and the altar. Presumably this was an area where only Levitical priests could enter (2 Chron 4:9; Joel 2:17). Here Ezekiel discovers a group of about 25 men (LXX says 20) facing eastward and worshipping the sun. That they are bowed down to the sun, standing with their backs toward the temple, is the ultimate act of disrespect and signifies a complete rejection of YHWH. They have literally turned their backs on him. This fourth scene is the climax of the abominations shown to Ezekiel, in ascending order of seriousness. There is an early Old Testament reference to solar worship in Job 31:26-28. That the practice of Sun worship took place in Judah is confirmed by 2 Kgs 23:5,11. There is a later reference to 25 men (11:1) but no indication that this is the same group.

In v.17 Ezekiel is once again asked if he has seen this. A rhetorical question then follows: ‘Is it not enough for the house of Judah to commit the detestable acts they are doing here, that they must also fill the land with violence and repeatedly anger me, even putting the branch to their nose?’ (CSB). This question, to which the answer is obviously ‘Yes!,’ is designed to emphasize that the practices Ezekiel has seen performed are abominations that provoke YHWH to anger. Three transgressions are listed:

  • The worship of false gods – committing abominations.
  • The land filled with violence. As in 7:23 idolatry is linked with social injustice.
  • The deliberate provocation of YHWH. They put a branch to their/his nose. What this involves is not known. If they put a branch to their nose possibly the reference is to an obscene worship ritual involving vine branches that provokes YHWH to anger. If they put the branch to his nose the implication is that they direct an obscene, arrogant and deliberately provocative gesture at YHWH. The word zemôrāh meaning branch or tendril occurs four other times in the Old Testament (Num 13:23; Isa 17:10; Ezek 15:2; Nah. 2:3) and refers to vines.

V.18. YHWH will therefore not spare them and will not have pity. Even though the people cry for mercy with ‘a loud voice’ he will not hear them. The thought of a loud voice is taken up again in the next verse (9:1) which begins with the ‘loud voice’ of YHWH.

SUMMATION

In chapter 8 Ezekiel is transported in vision from Babylonia to Jerusalem where he witnesses the idolatrous state of religion and society back home. He views scenes of idolatry in four locations. Each location is closer to the sanctuary itself and each scene of idolatry is progressively worse. The temple precincts are polluted, why would YHWH stay? Chapter 8 provides justification for the withdrawal of the kabod of YHWH from the temple (chapters 8-11). Once YHWH abandons Jerusalem because of his people’s sin it will no longer be inviolable; the Babylonians will be able sack the city.

This chapter sets the stage for the judgement to come, as YHWH withdraws His protection, leaving Jerusalem vulnerable to destruction. The vivid imagery and detailed narrative underscore the severity of the people’s sins and emphasize the dire consequences of forsaking YHWH for idols.

BIBLIOGRAPHY

de Vries, Pieter 2015. The Kābôd of Yhwh in the Old Testament: with particular reference to the Book of Ezekiel. BRILL.

‌Ackerman, Susan. “A Marzēaḥ in Ezekiel 8:7-13?” The Harvard Theological Review, vol. 82, no. 3, 1989, pp. 267–81.

Aharoni, Yohanan. “The Date of Casemate Walls in Judah and Israel and Their Purpose.” Bulletin of the American Schools of Oriental Research, no. 154, 1959, pp. 35–39.

Lapp, Nancy L. “Casemate Walls in Palestine and the Late Iron II Casemate at Tell El-Fûl (Gibeah).” Bulletin of the American Schools of Oriental Research, no. 223, 1976, pp. 25–42.

Wong, Ka Leung. “A Note on Ezekiel VIII 6.” Vetus Testamentum, vol. 51, no. 3, 2001, pp. 396–400.

Yamauchi, Edwin M. “Tammuz and the Bible.” Journal of Biblical Literature, vol. 84, no. 3, 1965, pp. 283–90.

Posted in Exposition

FOUR SYMBOLIC ACTS IN EZEKIEL 4:1-5:4

Posted on by writtenexposition

The Siege of Jerusalem: Contextual Background

Ezekiel chapter 4:1-5:4 is a continuation of the spirit’s speech to Ezekiel which commenced in 3:24. In it he receives instructions concerning his first messages to his fellow exiles in Babylon. He is to enact four dramatic performances which together represent YHWH’s judgement that is soon to come upon Judah. The drama relates to its capital city Jerusalem and the consequences of the forthcoming siege of the city by Nebuchadnezzar II.

At that time, of course, Ezekiel’s fellow exiles did not expect anything like that to happen. These prophecies are delivered by Ezekiel early in the period commencing with his call to the prophetic ministry (c. 593 BCE) and ending with the fall of Jerusalem (586 BCE). In 597 BCE Nebuchadnezzar had deposed Jehoiachin of Judah and exiled him along with ten thousand of his subjects (2 Kgs 24:8-16), including Ezekiel (1:1-3). He then installed Jehoiachin’s uncle Zedekiah as a puppet king. With this relatively stable government in Judah the exiles were doubtless looking forward to a soon return to their homeland. They could not have known then that Zedekiah (2 Kgs 24-25; 2 Chron 36; Jer 3) would cast off his allegiance to the Babylonians; provoking a violent response by Nebuchadnezzar. In order to quell the revolt by his Judaean vassal Nebuchadnezzar marched to Riblah in Syria where he established campaign headquarters (2 Kgs 25:6, 20; Jer 39:5; 52:9, 26). From that base his army invaded Judah and destroyed its fortified towns (Jer 44:2) before besieging Jerusalem in the ninth year of Zedekiah. Eventually, after a two and a half year siege, the city fell to the Babylonians in 586 BCE. Zedekiah’s family and the nobles of Jerusalem were executed, after which Zedekiah himself was blinded and transported to Babylon as a prisoner of war (2 Kgs 25:6-7).

Ezekiel’s dramatic performances feature:

4:1-3 A model of a siege – representing the siege of Jerusalem.

4:4-8 A number of days spent lying on his left and right sides – representing the duration of judgement .

4:9-17 Consumption of small amounts of bread and water – representing a famine in Jerusalem.

5:1-4 A haircut and shave – representing the fate of Israel.

Some scholars are of the opinion that because Ezekiel does not explicitly state ‘I did this’ for each drama he may have just described the details of his vision to the people without physically acting out these scenarios. However, I take that Ezekiel literally carried out YHWH’s instructions since 4:12 makes it clear that the bread was to be baked in the sight of the people. In addition, impressive symbolic actions by Israel’s prophets were not unusual in that era (1 Kgs 11:30, 22:11; 2 Kgs 13:17; Isa 20:2-4; Jer 13:1-11, 19:1-10).

4:1-3 A MODEL OF A SIEGE

Ezekiel, once again addressed as ‘thou, son of man,’ is instructed to get a (clay) brick, set it before him, and inscribe a diagram of Jerusalem on it. He is then to impersonate the Babylonians by enacting a siege of the city. In practice, Ezekiel may have depicted siege warfare by drawing but the verbs (lay, build, cast, set, take) suggest it is more likely that he made little models and moved them towards his clay brick. These models were of:

a fort – siege works or a tower, manned by archers and slingers (2 Kgs 25:1).

a mount – mounds or ramps constructed of debris (earth, wood, stone) which were built against the walls of a besieged city. Siege towers and battering rams could be pushed up these ramps and from them attack troops could scale the walls using siege ladders. They would then fight their way to the city gates and open them.

a camp – living quarters of an army contingent. As well as fighting men this would have included sappers (who tunnelled under the walls to collapse them) and siege engineers.

battering rams – these wheeled vehicles had a heavy ram suspended from the roof by ropes, one of its ends being a large metal blade. The operators repeatedly slammed this into city gates and walls in order to breach them. These prefabricated machines were generally transported flat pack and assembled on site.

From the details in these three verses one can easily imagine the noise, mayhem and devastation of ancient siege warfare. Men shouting, rams battering, slingers and archers from both sides raining down stones and arrows at one another, the defenders throwing down flaming torches to set the attacking war engines and troops alight. Ezekiel’s enactment of such a siege that would soon be experienced by Jerusalem must have shocked his fellow countrymen.

Ezekiel was also to set up a flat iron pan or griddle between him and his model of the city and glare (‘direct your face forward’) at it. This obstruction probably represented the barrier between YHWH and the house of Israel and the stare represented God’s angry intentions towards Jerusalem. The visual demonstration of a siege serves as a prophetic ‘sign’ to the house of Israel of the impending destruction of Jerusalem.

4:4-8 A NUMBER OF DAYS SPENT LYING ON HIS LEFT AND RIGHT SIDES

Ezekiel is then commanded to lie on his left and right sides for a specific number of days, symbolically bearing the sin of the people of Israel. Each day probably represents a year of punishment for Israel’s iniquity. This act serves as a vivid illustration of the consequences of Israel’s rebellion against God.

Having impersonated the Babylonians in the first episode Ezekiel now has to play the part of Israel. He is instructed to lie on his left side for 390 days and after that lie on his right side for 40 days. The first period relates to the ‘house of Israel,’ the second to the ‘house of Judah. Ezekiel is told that each day represents one year (vv. 5-6).

Apparently in the Ancient Near East directions were indicated from a position facing east. North (the northern kingdom of Israel) was therefore on the left side and South (the southern kingdom of Judah) on the right. Another example of this in Ezekiel is 16:46: ‘And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.’

Concerning the years, we have no idea what dates are referred to. In fact, even the number of years for the house of Israel is unclear for although the Hebrew Masoretic text reads 390 years the Greek LXX says 190 years. Scholars and commentators have fertile imaginations and many ingenious suggestions have been put forward.

Since 390+40=430 (the period of time spent by the children of Israel in Egypt) some see this as symbolic of years of oppression or wilderness experience for Israel. See also Ex12:40 and Gal 3:17.

There is some disagreement as to whether the days represent years of sin or the years of punishment for sin. The first would look back to years of iniquity, the other point forward to years of judgement. Basing their opinion on v.9b some commentators maintain that the 390 years and the 40 years run concurrently, although v.6 says ‘when thou hast accomplished them (390), lie again (40)…’ which strongly suggests that they are consecutive.

There also seems to be no agreement on a terminus a quo (start date). For the 390 years of iniquity a popular choice is the period from the the division of Israel in 931 BCE to the fall of Babylon in 539 BCE. Others think that the period is 390 years from the construction of Solomon’s temple in the tenth century BCE. A valid point made by several commentators is that the dates in the book of Ezekiel are based on the deportation of Jehoiachin in 597 BCE, on this basis they speculate that the 390 and 40 years of punishment run consecutively from then until the Maccabean Revolt in 167 BCE.

As regards the 40 year period of Judah’s iniquity some say it began during the reign of King Josiah (640 -609 BCE) and ended with the Fall of Jerusalem (586 BCE), others that it commenced during the long (2 Kgs 21:1), evil (2 Kgs 21:10-16; 23:26-27) reign of Manasseh (lived c. 697-642 BCE).

A few of the commentators I have read give the 430 years a future application, maintaining that because the northern tribes would not have received Ezekiel’s prophecy then these days have yet to be fulfilled. They assert that Ezekiel is portraying judgement that will fall on all Israel (5:4). This, in their view, will occur at the end of the age.

It therefore seems that this is to be a long drawn out drama. Ezekiel is to lie first on his left side for 390 days and then on his right for 40 days ‘to bear the iniquity’ of the house of Israel and the house of Judah. This bearing of the nation’s iniquity is not vicarious but rather Ezekiel’s period of suffering and discomfort symbolizes the pain that Israel will endure at the hands of the Babylonians. During this display YHWH will ‘put ropes on’ Ezekiel, perhaps inflicting him with some kind of temporary paralysis, in order to prevent him from turning from one side to the other.

Again (v.7) Ezekiel is instructed to stare/glare at his siege model while he is lying on his side with his arm uncovered (see v.4). This may symbolize an unimpeded warrior ready for battle (cp. Isa 52:10). He is also to prophesy against Jerusalem. Perhaps, however, there is one crumb of hope in Ezekiel’s message in that the judgement is for a set period and will one day come to an end.

Possibly Ezekiel did not lie immobile 24-7 but just lay for several hours per day as the passage represents him carrying out other activities like enacting the siege, baking bread, drinking water, shaving etc.

4:9-17 CONSUMPTION OF SMALL AMOUNTS OF BREAD AND WATER

In these verses Ezekiel is instructed to eat a specific ration of food, prepared from a mixture of grains and legumes. This is limited by weight and represents the scarcity of food that the people of Jerusalem would experience during a siege. This action demonstrates the severity of the impending judgment upon Israel.

He is directed to mix flour from six types of grain in one vessel and prepare enough bread to eat ‘ from time to time’ (v.10, i.e. at a set time each day) during the 390 day period that he would lie on one side or the other. These grains are: wheat, barley, beans (see also 2 Sam 17:28), lentils, millet and fitches (a species of wheat). This unusual mixture of cereals was to be baked in full view of his fellow exiles (v.12), using human excrement as fuel. The amount of Ezekiel’s daily allocation of this disgusting food is 20 (Babylonian) shekels – approximately 8 ounces or 227 grams – and his intake of water is restricted to one sixth of a hin – about 0.6 litres. That the quantities are to be precisely measured out (cp. Lev 26:26) emphasizes that these are starvation rations. Ezekiel’s general state of health will deteriorate on such an unbalanced diet. The main point of this symbolic action is that siege, starvation and famine will soon be the lot of the residents of Jerusalem. There will be a shortage of food and water therefore rationing will apply (vv.16-17). Rationing is described in Isa 30:20 as ‘the bread of adversity and the water of affliction’ (see also 1 Kgs 22:27).

Ezekiel is instructed to eat the bread ‘as barley cakes.’ The idea seems to be that of eating them with enjoyment or enthusiasm thus suggesting that during the siege of Jerusalem people will be delighted to have something to eat, even if it is polluted.

In verse 13 the Lord says ‘thus shall the children of Israel eat defiled bread among the Gentiles, whither I will drive them’ (for YHWH driving the Israelites out see Jer 8:3; 16:15; 24:9; 27:10,15), Ezekiel’s starvation diet teaches his fellow Israelites a double lesson: it predicts the forthcoming siege of Jerusalem and also the defilement of the exile that would follow it. The may mean that the food they will eat abroad is defiled since it will not be slaughtered, produced, handled and prepared in accordance with the dietary laws in the Torah. It could also mean that they will be defiled by adopting heathen manners and customs during the Exile (cp. Hos 9:3-4 for a similar sentiment).

Even though Ezekiel was receiving these directions while in a prophetic trance his priestly upbringing seems to have automatically triggered an immediate protest at the instructions concerning the bread. That his problem concerns the use of human excrement as fuel is clear from YHWH’s response in v.15: ‘Lo, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread therewith.’ Bread baked over dried cow manure will still be defiled but perhaps to Ezekiel it seems a little less revolting. In any case, it will still sound disgusting and memorably make the point to his audience.

Ezekiel’s request for relief begins with a passionate outburst ‘Ah Lord God!’ and he goes on to explain that thus far his life has not been ‘polluted.’ One would think that Ezekiel’s objection is based on either the regulations concerning unlawful mixing (Lev 19:19; Deut 22:9) or on the strict rules about the disposal of human waste (Deut 23:12-14). However, he mentions neither of these but gives as his reason (‘for’ v.14) the fact that he had never done the following things:

  • Eaten an animal that died of itself (Lev 11:39; 17:15; 22:8; Deut 14:21, cp. Ezek 44:31).
  • Eaten an animal that was torn in pieces (Ex 22:31; Lev 22:8).
  • Eaten abominable flesh – this was meat left over from peace offerings and not eaten by the third day (Lev19:7).

These things bear no relation to baking bread over human excrement but Ezekiel seems to be asserting that he has kept all the dietary regulations since his youth, and cites these three cases in point. It is commendable that Ezekiel lived a blameless life before his prophetic call and that during his ministry his conscience was so sensitive that he instinctively wanted to live his life in obedience to God’s requirements. What a great lesson and example for us today!

After granting Ezekiel a concession on the fuel YHWH further declares: ‘Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment: That they may want bread and water, and be astonished one with another, and consume away for their iniquity.’ Ezekiel 4:16-17

‘staff of bread’ – means supply of bread, that which human beings depend on for survival. See also Lev 26:26; Psa 105:16; Isa 3:1; Ezek 5:16; 14:13. The siege of Jerusalem will result in the rationing of food and water. Bread will be doled out by weight and water by measure. The people will partake of their daily rations ‘with astonishment’ (extreme fear and apprehension) and will ‘consume away for their iniquity,’ i.e. they will waste away. Ezekiel uses this same expression three times when prophesying YHWH’s judgement (4:17; 24:23; 33:10).

This drama symbolizes and emphasizes the severity of the judgement that will befall Jerusalem. The scarcity of food and water will lead to desperation and despair among the people. This judgment is portrayed as a consequence of the people’s sin and disobedience.

5:1-4 A HAIRCUT AND SHAVE

Again addressing him as ‘Mortal’ YHWH reveals to Ezekiel details of the fourth drama that he must enact. He is to take a sharp knife and shave his head and beard. Using a knife as a razor is a powerful depiction of the judgement that will come upon the people of Jerusalem. The shaving of the head and beard was a sign of mourning (Isa 22:12; Jer 16:6) or disgrace (2 Sam 10:4; Mic 1:16) in ancient Near Eastern cultures and Israelites were forbidden by the law (Lev 19:27; 21:5; Deut 14:1) to practise this custom.

Using balances Ezekiel is to weigh and divide the hair that he has shaved off. This intimates that God is supervising the judgements (see 5:12; 6:12). Unlike the previous three dramas (chapter 4), in this case Ezekiel is to perform the symbolic actions AFTER the set number of days he has to lie on one side or the other (‘when the days of the (mock) siege are fulfilled,’ 5:2).

  • He is to burn one third of the hair ‘in the midst of the city,’ i.e. on his brick representing Jerusalem. This symbolizes the destruction of Jerusalem by fire and of its inhabitants by famine and pestilence (5:12).
  • He is to strike another third of the hair with a sword symbolizing that many people will suffer a violent death in battle.
  • He is to throw the remaining third to the winds, symbolizing the dispersion of the people of Judah.
  • He is to take a small number of the scattered hairs and bind them in the hem of his garment. He then has to take some of these and burn them in the fire. This indicates that even a remnant (symbolizing either those who survive the Babylonian invasion and siege or those who remain faithful to YHWH) will not be spared from God’s judgement but will find themselves in desperate circumstances. This action emphasizes the severity of the consequences of disobedience.

We now move into the next section which begins with an oracle against Jerusalem (5:5-17) in which YHWH explains the symbolism of the haircut and shave in 5:1-4.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

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

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

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

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

Posted in Exposition

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

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1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. 2. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, 3. The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.

INTRODUCTION AND SUPERSCRIPTION

These verses introduce the book of Ezekiel and provide historical background, as well as some information about the prophet Ezekiel and his message. They indicate when and where he was active; thus situating his visions within a specific historical and cultural context.

1:1 Ezekiel’s prophetic ministry is said to have begun ‘in the thirtieth year.’ The significance of the ‘thirtieth year’ is not explained but it is usually understood to mean that Ezekiel was thirty years of age at the time. The date given is the fifth day of the fourth month. This would have been the month of Tammuz and therefore the time of year was late June/early July.

The vision occurred while Ezekiel was among the exiles by the Chebar, which was most likely a canal near Babylon. It seems that many exiled Jews had been settled in this area. Ezekiel’s location by the canal underscores the fact that he was living among the exiles and sharing in their experiences and struggles.

1:2 Verse 2 provides more detailed historical context by specifying that it was the fifth year of King Jehoiachin’s exile. This information dates Ezekiel’s inaugural vision (592 BCE) and places it within the larger context of the Babylonian exile.

King Jehoiachin (2 Kgs 24:6-16; 2 Chron 36:9-10, also known as Jeconiah (Jer 24:1; 27:20; 28:4; 29:2) and Coniah (Jer 22:24, 28; 37:1), was the son of King Jehoiakim of Judah and a grandson of King Josiah. Jehoiachin became king of Judah at the age of eighteen (2 Kgs 24:8). His short reign was marked by political instability and conflict with the Babylonians. According to the Chronicler he ‘did that which was evil in the sight of the Lord’ (2 Chron 36:9). Jeremiah 22:24-30 has the Lord directly addressing Jehoiachin, prophesying his captivity and exile in Babylon. The Lord also declared that Jehoiachin’s descendants would neither prosper nor sit on the throne of David, thus signifying the end of the dynasty.

In 597 BCE King Nebuchadnezzar of Babylon deported King Jehoiachin of Judah along with many of the leading citizens of Jerusalem (2 Kgs 24:15-16); including Ezekiel, who would have been twenty-five years of age at that time. Jehoiachin’s captivity in Babylon lasted for thirty-seven years. During that time, he was reportedly well-treated by the Babylonians and eventually released from captivity by King Evil-Merodach, who succeeded Nebuchadnezzar as ruler of Babylon. According to 2 Kings 25:27-30, Jehoiachin was then given a high position at the Babylonian court (new clothes, a daily allowance for the rest of his life, and allowed to dine at the king’s table).

Despite his short troubled reign and his captivity in Babylon, Jehoiachin was an important figure in the history of Judah. His deposition and deportation marked the beginning of the Babylonian Exile, a period of great spiritual and cultural significance for the Israelites. The Exile came to an end in 538 BCE.

During this difficult time Ezekiel, himself taken into captivity during Jehoiachin’s reign, provided spiritual guidance and hope to the exiles over a period of twenty years. The date of his inaugural vision in verse 2 is the first chronological marker in the book. The others are:

8:1 The vision of idols and abominations in the temple.

20:1 Ezekiel’s response to the elders.

24:1 The parable of a cooking pot

26:1 Threats against Tyre.

29:1 Prophecy against Egypt.

29:17 Desolation of Egypt.

30:20 Pharaoh’s defeat.

31:1 The cedar of Lebanon.

32:1 Lament over Pharoah..

32:17 Lament over Egypt.

33:21 News of the Fall of Jerusalem.

40:1 Vision of a new temple.

1:3 Verse 3 identifies Ezekiel as a member of the priestly class. This would suggest that his prophetic message was informed by his knowledge of Jewish ritual and tradition, which gave him religious authority to speak on behalf of God. Note that many respected commentators confidently assert that Ezekiel was a Zadokite priest. This they assume purely on the basis that Ezekiel speaks highly of the Zadokites in chapters 40-48, which contain his vision of how a future ideal temple might look and operate. In these chapters Ezekiel assigns a dominant role to the Zadokites (43:18-27; 44:15-16; 45:4; 46:19-24), presumably as a reward for remaining relatively (22:26) faithful (44:10-11, 15-16; 48:11) during the Exile. There is zero scriptural evidence for Ezekiel having a Zadokite heritage.

The reference to the “hand of the Lord” being upon him indicates that Ezekiel was divinely inspired and empowered to deliver God’s message to the exiles. The ‘land of the Chaldeans’ refers to the Neo-Babylonian empire ruled over by Nebopolassar (627-605 BCE) and his son Nebuchadnezzar (605-562 BCE).

SUMMATION

The opening verses of Ezekiel set the stage for the prophetic message that follows. The fact that Ezekiel received his vision among the exiles by the Chebar canal underscores the fact that his message is directed to the Israelite community in exile. The political and social upheaval of the time is also reflected in the references to King Jehoiachin’s exile and the Babylonian conquest.

Ezekiel 1:1-3 offers spiritual lessons that are still relevant today:

First, we see that God is not limited by our circumstances. Even in the midst of exile and captivity, God can still reveal himself and speak to his people.

Second, we see that God chooses ordinary people to do extraordinary things. Ezekiel was a priest, but God called him to be a prophet and to deliver his message to the exiles.

Finally, we see that God’s word is powerful and authoritative. Ezekiel’s prophetic message was not his own, but rather it came directly from God.

As we read the book of Ezekiel, we are reminded that God is sovereign over all of history, and that his word has the power to transform our lives and to give us hope even in the midst of difficult situations.

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

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

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