Ezekiel

Believers Church Bible Commentary

Millard Lind

• Publisher: Herald Press
• Year: 1996
• ISBN:
  9780836198256
• Topic: Theology & Religion
• Subtopic: Biblical Commentary

Millard C. Lind has taught the book of Ezekiel for thirty years in seminary and in the church. He skillfully opens the prophet's message about God's presence, covenant, victorious rule, concern for the nations, and cleansing for worship and obedience. The "wheel" and "dry bones" are not just for entertainment. This actor, singer, and instrumentalist is prophesying to a battered people who need the word of the Lord for survival and mission.

God has called Ezekiel to be a sentinel for his people, to warn them of pending danger. They must not look back to unjust Jerusalem nor join a revolt against Babylon. Instead, they are to turn and live by God's law, even in a foreign land. After judging the nations and Jerusalem, God will restore Israel to a renewed land. The people will be given a new heart and spirit—a resurrection. God will defeat international terror and organize Israel as a new temple community, with the Lord in their midst. Then all will now that God leads world history, not by militarists, but through a people serving as a moral exemplar for the nations.

Free downloadable study guide available here.

Part 1

Vision of God in a Cosmic War Chariot: Ezekiel’s Commission

Ezekiel 1:1—3:27

OVERVIEW

Ezekiel’s outline for his book corresponds to that of Israel’s hymnology. Specifically, it is like the hymn celebrating the Lord’s victory over Pharaoh’s chariots (Exod. 15:1-21; cf. “An International Prophet Redefines History,” p. 17). This victory motif appears in Ezekiel’s introductory chapters in two major images. The first image is that of the gloiy of the Lord riding on a cosmic war chariot which, in Ezekiel’s vision, reaches Mesopotamia in a storm cloud (1:1-28). This imagery introduces the entire book; it is portrayed throughout the book in the three extensive visions (1:1—3:15; 8:1—11:25; 40:1—48:35, esp. 43:1-9).

The second major image of this victory motif is used of a human being, Ezekiel, whom the Lord appoints as a sentinel to warn the house of Israel (3:16-27). This imagery introduces parts two and three of the book, the portrayal of the Lord’s victory over both Jerusalem and the nations (4:1—32:32). The sentinel imagery appears at both the beginning and the end of these judgment oracles (3:16-27; 33:1-22).

The transformation of this Near-Eastern war imagery, employed also throughout the Scripture, was Ezekiel’s major gift to the powerless exiles. Building upon Israel’s long tradition against oppression, Ezekiel uses this imagery, not to promote violent resistance to Babylon but to oppose such revolt. But this anticipates the story.

Ezekiel 1:1—3:15

Ezekiel Commissioned for Public Ministry

PREVIEW

Of the few people named in this book (1:2-3; 11:1; 14:14; 26:7; 34:23; 38:2), the most important name is that of Ezekiel, which occurs in the introduction (1:3; cf. 24:24). The last name of the book is that of Gog, which occurs nine times in chapters 38-39. These two persons form a polarity: Gog as mythic leader of a legendary army is the symbolic, universal, human antagonist who opposes the leadership of God and Israel. Ezekiel, on the other hand, is the human protagonist—the Lord’s messenger who is to set his face against Jerusalem (chaps. 4-24; cf. 4:3; 6:2), against foreign nations and empires (chaps. 25-32; cf. 25:2; 29:2), and finally against this universal antagonist, Gog (chaps. 38-39; cf. 38:2).

Ezekiel is initiated into his task by a call—a tradition which began with Moses (Exod. 3-4; cf. Jer. 1). Both Ezekiel and his hearers would have regarded such a call as entry into the public office of prophet, messenger of the Lord’s word. This call narrative is Ezekiel’s claim to political legitimacy. It is the reason the exiles in Babylon, the ruling elite in Jerusalem, and the nations should listen to his public pronouncements.

Called as a prophet, Ezekiel is equipped for his task by incarnating the word of God through symbolic actions. The importance of this embodiment is made clear by the structure of the call narrative. The literary structure may be called a “ring”; its center is formed by Ezekiel’s symbolic act of eating the scroll (cf. OUTLINE, below: d. Central Core). Moving out from this center, the first ring is formed by the commission, Ezekiel’s appointment to public office (c and c’). The second ring, moving outward, is formed by the chariot vision (b and b’). The outermost ring is formed by the introduction and conclusion, detailing time, place, persons, and events (a and a’). [Structure of Ezekiel 1:1-3:15, p. 381.]

These three rings form three envelopes around Ezekiel’s symbolic act of eating the scroll. This act both defines Ezekiel’s task as one of communication and empowers him for it. Ezekiel’s task is to communicate the Lord’s leadership to the exiles as they live among the nations, both as future vision and as present reality. The ring structure confirms the editorial unity of this entire segment, a unity likely structured by Ezekiel himself.

OUTLINE

a. Introduction, 1:1-3

b. The Vision of the Chariot, l:4-28a

1:4-14	The Living Creatures
1:15-21	The Chariot Wheels
1:22-28a	The Lord Enthroned on the Dome of the Universe

c. The Commission, 1:28b—2:7

d. Central Core: Eating the Scroll, 2:8—3:3

c¹. The Commission, 3:4-11

b¹. The Vision of the Chariot, 3:12-13

a¹. Conclusion, 3:14-15

EXPLANATORY NOTES

Introduction 1:1-3 (OUTLINE, a)

The introduction and conclusion (3:14-15) form the outer “ring” or “envelope” of this segment (PREVIEW). [Inclusio, p. 379.] In both is a similar phrase:

…as I was among the exiles by the river Chebar. (1:1)

I came to the exiles at Tel-abib, who lived by the river Chebar. (3:15)

The introduction informs the reader of the date, persons, place, and event, and it leads into the call. The conclusion, informing the reader again of persons and place, leads the reader from Ezekiel’s call to the circumstances of his ministry. Thus 1:1-3 introduces the call; the entire call narrative introduces the book.

This outer ring is essential to the meaning of the call, for it is important that the vision begins and ends in the real world, with the chariot wheels on the ground. The vision is no flight from reality into a world of fantasy. Instead, it is addressed to a displaced person and concerned with a people in a tragic situation.

The introduction begins by citing a date which has no point of reference: In the thirtieth year (1:1). Some have supposed that it designates Ezekiel’s age. Though all “solutions” are only speculations, it is consistent to use the beginning of King Jehoiachin’s exile as the point of reference (597 B.C.; cf. 1:2), since that is the acknowledged anchoring year for all other dates in the book. The majority of Ezekiel’s oracles are dated in sequence from year 5 to year 12. [Chronology of Ezekiel p. 377.] Then year 12 leaps to year 25 (32:1, 17; 33:21; 40:1), and year 10, preceding it, leaps to year 27 (29:1, 17). Year 30 logically follows (1:1; 568 B.C.). Perhaps this was the year when Ezekiel “published” his work (IDB, 2:207). If so, this date is a notation at the head of the book, and the story begins: As I was among the exiles… (1:1).

The concept of the heavens …opened in a vision is found only here in the OT. It is used twice in the NT. The account of Stephen’s vision echoes Ezekiel’s call, using similar vocabulary: spirit, glory; of God, heavens opened, and Son of Man (Acts 7:55-56; Ezek. 2:2; 1:28; 1:1; 2:1, NIV). The vision recorded in Revelation 4:1-8 has many parallels to Ezekiel: the opened heavens, in the spirit. One upon the throne, the rainbow, lightning, thunder, glass like crystal, and four living creatures with faces like a human being, a lion, an ox, and an eagle.

Visions of God may be translated in the singular: a divine vision (cf. NEB). This expression is used also of the two other extended visions of the book (8:3; 40:2). Though here it likely designates Ezekiel’s entire experience, it refers in the first instance to what Ezekiel saw (l:4-28a) in contrast to the audition, what he heard (1:28b—2:7; 3:4-11).

Although the book is written autobiographically (cf. the pronoun I/me in 1:1, 4; 2:1; 6:1; 40:1; etc.), 1:2-3 is an editorial insertion written in the third person. Here the editor supplies the reference point for the dates found throughout the book: the year of the exile of King Jehoiachin, 597 B.C., when Nebuchadnezzar deported Ezekiel and the ruling classes to Babylon (2 Kings 24:10-17). [Chronology of Ezekiel, p. 377.] Counting from 597, the fifth year is 593 (the year of the vision). Jeremiah identifies this year as one in which both Jerusalem and the exiles were plotting revolt (Jer. 27-29).

The story of Jehoiachin and his three-month reign in Jerusalem is told in 2 Kings 24-25 and 2 Chronicles 36 (cf. use of his personal name in Jer. 22:24-28, “Coniah”; 24:1, “Jeconiah”). He and other Jewish captives are mentioned in an administrative text uncovered in the ruins of Babylon, in modern Iraq (ANET: 308). Jehoiachin’s name also appears on several jar handles found at Beth Shemesh and Kiriath-Sepher, Judah. Dating to Zedekiah’s reign, they say, “Belonging to Eliakim, steward of Yaukin” (“Yaukin” = Jehoiachin; IDB, 2:811). Eliakim was steward of the crown property.

In this editorial insert, the prophet is identified by name, Ezekiel (1:3; cf. 24:24). Related to the name “Hezekiah” (2 Kings 19:20), Ezekiel means “God strengthens,” a name appropriate to the vision. His identity as the priest (1:3), may explain his interest in dates (cf. Gen. 5), legal forms (Ezek. 18:5-13; cf. Lev. 22:10-16, the main law followed by detailed contingencies, ending with pronouncement of guilt or innocence), and temple (Ezek. 40-48). The Chaldeans (cf. 12:13; 23:14-16, 23; 16:29), an Aramean tribe, invaded Babylon in the ninth century B.C., giving to Babylon their tribal name (cf. Dan. 2:4). The word of the Lord coming to Ezekiel in this foreign land may not have surprised the exiles, since even Sinai law was given outside the land of Israel.

The river Chebar was a canal near the ancient city, Nippur, in what is now southern Iraq (1:3; cf. 1:1; 3:15, 23; 10:15, 20, 22; 43:3). The Murashu archives at Nippur, discovered in 1893 and dated to the fifth century B.C., include Jewish names and mention this canal twice. By such streams the exiles established their places of worship:

By the rivers of Babylon—

there we sat down and there we wept

when we remembered Zion.

On the willows there

we hung up our harps. (Ps. 137:1-2; cf. Dan. 10:4; Acts 16:13)

Like Isaiah, Ezekiel meets the Lord in a worship setting, though a humble one (Isa. 6).

The editor emphasizes the decisive event for Ezekiel: the word of the Lord came…; its poetic parallel is, the hand of the Lord was upon him there (1:3, RSV). The clause the word of the Lord came occurs in the book some 50 times. The prophet’s authority lies neither in himself nor in his office, but in the word from God, whose messenger he is. This is why Ezekiel’s words were recorded and cherished throughout the millennia and why they are read today. The phrase about the hand of the Lord occurs six other times in the book (3:14, 22; 8:1; 33:22; 37:1; 40:1) and designates an ecstatic experience. Ezekiel revives this feature of early prophecy (1 Sam. 10:5-6; cf. Dan. 10:10). Here the hand both introduces the call and closes it (1:3, 3:14), an “inclusio” which forms an envelope around this material. [Inclusio, p. 379.]

The Vision of the Chariot l:4-28a (OUTLINE, b)

The second ring from Central Core (d), consists of the chariot vision. The corresponding sections are similar but not the same (OUTLINE, b and b¹). Section b begins with an extended description of the creatures and wheels and ascends to the enthroned Glory. A summary, section b’, begins with the Glory and continues with the sound of wings and wheels (3:12-13). Though this vision reappears independently throughout the book (3:23; 8:1—11:25; 43:2-5), section b is joined so intricately to the call (2:1—3:4) that it likely forms an original unit with it.

1:4-14 The Living Creatures

The words I looked (ra’ah), used thoughout chapter 1, are the hallmark of vision (1:4; “saw” in 1:1, 15, 27ab, 28; cf. Rev. 4:1; 5:1; 6:1; 7:1; etc.). This vision is marked by the use of qualifiers: something like (1:5), the appearance of (1:10), something that looked like (1:13), appearance was like (1:16), like (1:7). When the enthroned Lord is described, three qualifiers are used: the likeness; like; and the appearance of a human form (1:26, NRSV/KJV). No qualifiers are employed, however, of the stormy wind (1:4). Ezekiel’s vision is likely prompted by an actual windstorm coming from the north, typical weather for lower Iraq in the month of June (for other promptings of a vision, cf. Jer. 1:11; Amos 7:8; 8:1-2).

The storm, often identified with the coming of God (Job 38:1; Ps. 18), was supremely experienced in this way at Sinai (Exod. 19). On the other hand, when Elijah encountered God at Horeb (Sinai), God was not identified with storm or fire, but with “a still small voice” (1 Kings 19:12, KJV).

In the middle of the storm’s flashing fire is something like gleaming amber or brass (cf. NEB); and in the middle of the amber, Ezekiel sees something like four living creatures (1:4-5). These creatures, called cherubim in 10:1, were associated at ancient Shiloh with the ark of the covenant (1 Sam. 4:4; cf. Exod. 25:18-22; 1 Kings 6:23-36; Rev. 4:6-9). However, their four faces correspond to ancient Near Eastern art, particularly that of Assyria (1:6; ABD, 1:900). Borrowing centrally from his ancient Israelite tradition, Ezekiel does not hesitate to update this tradition with his own experience in a foreign environment. Facing four directions, each creature moved straight ahead, without turning (1:9). Psalm 18:10 associates the cherub with the “wings of the wind” and the universal, elemental powers which serve the sovereign ...

Table of contents

• Cover Page
• Title Page
• Copyright
• Dedication
• Contents
• Series Foreword
• Author’s Preface
• Cross-References
• An International Prophet Redefines History
• Part 1: Vision of God in a Cosmic War Chariot Ezekiel’s Commission
• Part 2: The Lord’s Victory over Arrogant Jerusalem and Judah, 4:1—24:27
• Part 3: The Lord’s Victory over Arrogant Nations and Empires, 25:1—32:32
• The Great Divide: The Lord’s Victory: Report of the City’s Pali, 33:1-33
• Part 4: The Lord’s Victory: A New Community in a Renewed Land, 34:1—37:28
• Part 5: The Lord’s Victory: Defeat of Imperialism, Arrogance, and Terror, 38:1—39:29
• Part 6: The Lord’s Victory: Eternal Sanctuary, Place of God’s Throne, 40:1—48:35
• Outline of Ezekiel
• Essays
• Map of the Near East in Ezekiel’s Time
• Charts of Ezekiels Temple, Gates, and Altar
• Ezekiel’s Division of the Land
• Bibliography
• Selected Resources
• Index of Ancient Sources
• The Author