Ezekiel

Ralph H. Alexander, Tremper Longman III, David E. Garland

• Publisher: Zondervan Academic
• Year: 2017
• ISBN:
  9780310531883
• Topic: Theology & Religion
• Subtopic: Biblical Studies

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Text and Exposition

I. EZEKIEL’S COMMISSION (1:1–3:27)

A. The Divine Vision of God’s Glory (1:1–28)

1. The Setting of the Vision (1:1–3)

1In the thirtieth year, in the fourth month on the fifth day, while I was among the exiles by the Kebar River, the heavens were opened and I saw visions of God.

2On the fifth of the month—it was the fifth year of the exile of King Jehoiachin—3the word of the LORD came to Ezekiel the priest, the son of Buzi, by the Kebar River in the land of the Babylonians. There the hand of the LORD was upon him.

COMMENTARY

1–3 The setting of the Mesopotamian dream-visions—which appear in the literature of both the Assyrian and Babylonian periods (cf. A. L. Oppenheim, The Interpretation of Dreams in the Ancient Near East With a Translation of an Assyrian Dream-Book [Philadelphia: American Philosophical Society, 1956], 186–87)—consisted of four elements: (1) the date, (2) the place of reception, (3) the recipient, and (4) the circumstances. Ezekiel includes all four aspects in his vision.

The date of this inaugural vision is stated in two different ways: (1) “in the thirtieth year, in the fourth month on the fifth day” (v.1), and (2) “on the fifth of the month—it was the fifth year of the exile of King Jehoiachin” (v.2). The “thirtieth year” has been explained several ways (for a complete survey of the explanations, see Anthony D. York, “Ezekiel I: Inaugural and Restoration Visions?” VT 27 [1977]: 82–98). Some refer it to the thirtieth year following Josiah’s reform. There is no evidence, however, for such a connection between Josiah and Ezekiel or for dating in the OT from an event unless explicit reference to that event is given. Others see the date related to Nabopolassar’s reign, though without data. Some assume that the reference is to Jehoiachin’s thirtieth year and is the date of the compilation of the book (so C. G. Howie, The Date and Composition of Ezekiel [JBLMS 4; Philadelphia: Society of Biblical Literature, 1950]). This would be out of harmony with v.2 and require that verse to be an explanatory gloss (so Taylor).

Still others (so Origen, Allen, Block) understand this date to relate to the age of Ezekiel. This is the most probable view for two reasons. (1) It was not uncommon for dates to be given according to a man’s age when personal reminiscences were being reported (cf. Ge 8:13). (2) Additionally, Ezekiel is a priest, and a man entered his priestly ministry at the age of thirty (Nu 4:3, 23, 30, 39, 43; 1Ch 23:3). So Ezekiel apparently received this vision and his commission in the very year he would have begun his priestly service. This date highlights the priestly atmosphere of Ezekiel’s message.

Ezekiel’s “thirtieth year” is related to the fifth year of King Jehoiachin’s exile by the same day of the month and probably the same month (the month is understood in v.2 from the explicit statement in v.1). Jehoiachin was deported to Babylonia in 597 BC. Thus Ezekiel’s commission is received in 593 BC. Jehoiachin’s year of deportation becomes the focal point of all dating within the book. Apparently Jehoiachin continued to be recognized as Judah’s king even when in captivity.

Ezekiel sees this vision “by the Kebar River in the land of the Babylonians” (v.3). The Kebar, a navigable irrigation canal, flowed southeast from the city of Babylon (see Introduction, “Place of Origin and Destination”). Exiles from Judah resided by the Kebar, and Ezekiel is among them—away from Judah, Jerusalem, and the temple.

Ezekiel is the recipient of the vision (v.3). He is a priest, the son of Buzi. The term “priest” here probably refers to Buzi. The notation of Ezekiel’s priestly heritage is significant. He would be well acquainted with the Mosaic covenant and the priestly functions of the temple, both of which pervade the book’s message. Ezekiel is able to describe clearly the glory of God in the temple and the temple functions. In the priestly role of guardian and instructor of God’s holiness, Ezekiel also is prepared to evaluate accurately the rebellion of his people against the law’s explicit commands, the bases for the Lord’s judgments that Ezekiel will announce. Moreover, this priestly background enables Ezekiel to understand the millennial temple vision that concludes the book.

The only circumstances given in this introduction to the subsequent vision are (1) “the word of the LORD came to Ezekiel” and (2) “the hand of the LORD was upon him” (v.3). These phrases are used whenever Ezekiel is about to receive or proclaim a revelation from God—especially a vision (3:22; 8:1; 33:22; 37:1; 40:1; cf. 2Ki 3:15). “The word of the LORD” is revealed verbally and in visions. The statement that “the hand of the LORD was upon him” describes God’s strong movement in behalf of the person involved (3:14; cf. Isa 25:10; 41:10, 20), as reflected in the name “Ezekiel” (y^eḥezqē ʾl), which means “God strengthens.” God is preparing Ezekiel to receive a vision that will provide the necessary framework for understanding the rest of the prophecy. It is important to the interpretation of this book to note the phrase, “I saw visions of God” (or “divine visions,” so Allen, Block on 1:1), for this immediately declares the nature of the following vision.

NOTES

1 The plural form of the noun

(mar ʾâ, “vision”) may imply a series of visions or a vision in process (8:3; 40:2; 43:3; cf. Ge 46:2); the latter is dominant in Ezekiel. The plural may be a plural of generalization (so Greenberg and Block), indicating indetermination (“divine vision”). Others (e.g., Zimmerli) see the plural as representing a fixed usage.

2 In order to understand a 593 BC date for the fifth year of Jehoiachin’s exile (597 BC), one must use the Babylonians’ spring calendar. Jehoiachin’s “first” year would be March 597 to March 596; therefore, the fourth month of Jehoiachin’s fifth year of would be June/July 593 (so Freedy and Redford). Jehoiachin continued to be recognized as the legitimate king (cf. Block, Ezekiel 1–24, 86).

The first person of v.1 and the third person of vv.2–3 have led some to assume dual authorship. But all three verses are integral to the setting of the vision, and vv.2–3 parenthetically explain the indefinite date of v.1. Block, Ezekiel 1–24, 82, sees the change in person as a clarification of the v.1 date, but done by a later editor.

3

(d^ebar-yhwh ʾel-, “the word of the LORD [came] to . . .”) becomes a prophetic technical formula to introduce divine reception of God’s word. Ezekiel’s fifty occurrences of this formula (surpassing the number of its occurrences in the other prophetic books) often introduce a new unit of the book. For fuller discussion, see Zimmerli, 144–45; TDOT, 3:111–14; TWOT, 1:180; NIDOTTE, 1:913–14. The term

(kaśdîm) may be used for either “Babylonians” or for a special group of wise men in Babylon (cf. Da 2:2, 4).

2. The Description of the Vision (1:4–28)

OVERVIEW

N. Habel (“The Form and Significance of the Call Narrative,” ZAW 77 [1965]: 297–323) has pointed out that there is a general pattern to the commission narratives of the prophets. First there is the divine confrontation—an introductory word that forms the basis and background for the succeeding commission. Then the commission itself enumerates the task the prophet is called to and its importance. Third come the objections the prophet may offer, after which the “call” narrative closes with the Lord’s reassuring answers to these objections and assurance that the Lord is with the prophet. All four elements are found in Ezekiel’s commission.

The vision of vv.4–28 comprises the divine confrontation of Ezekiel’s commission. This vision has bewildered many and has discouraged them from continuing their study of this prophecy. This need not be, if normal grammatical-historical hermeneutics are used. Four principles of thi...

Table of contents

• Cover
• Title Page
• Copyright Page
• Contents
• Contributors
• Preface
• Abbreviations
• Ezekiel
• Introduction
• I. Ezekiel’s Commission (1:1–3:27)
• II. Judah’s Iniquity and the Resulting Judgment (4:1–24:27)
• III. Judgment on the Foreign Nations (25:1–33:20)
• IV. The Future Blessings of a Faithful Covenant God (33:21–48:35)