The Book of Ezekiel, Background
Quick Rundown
Israel is no stranger to exile and bondage. Following her Babylonian captivity, we once
again observe the nation of Israel on trial, and God is The Judge. It is difficult to defend against the reason
God would allow His people to be taken into captivity, and His
cross-examination of His people is given in full detail as Ezekiel faithfully records
the charges in his book. Ezekiel’s
message is delivered to those in exile in Babylon and also those remaining in
Jerusalem.
The book of Ezekiel is divided into six principal
parts: 1) God’s call to Ezekiel to be a
prophet; 2) Warning to the people about God’s judgment on them and about the
coming fall and destruction of Jerusalem; 3) Messages from the Lord regarding
His judgment upon the various nations that oppressed and misled his people; 4) Comfort
for Israel after the fall of Jerusalem and the promise of a brighter future; 5)
The prophecy against God; and 6) Ezekiel’s picture of a restored Temple and
nation.
Title
The book has always been named for its author, Ezekiel
(1:3; 24:24), who is nowhere else mentioned in Scripture. His name means “strengthened by God,” which,
indeed, he was for the prophetic ministry and dramatize the message of God to
His exiled people.
Author and Date
If the “thirtieth year” of 1:1 refers to Ezekiel’s age, he was 25 when taken captive and 30 when called in to ministry. Thirty was the age when priests commenced their office, so it was a notable year for Ezekiel. His ministry began in 593/92 B.C. and extended to at least 22 years until 571/70 B.C. (cf. 25:17). He was a contemporary of both Jeremiah (who was about 20 years older) and Daniel (who was the same age), whom he names in 14:14,20; 28:3 as an already well known prophet. Like Jeremiah (Jer 1:1) and Zechariah (cf. Zec 1:1 with Ne 12:16), Ezekiel was both a prophet and a priest (1:3). Because of his priestly background, he was particularly interested in and familiar with the temple details; so God used him to write much about them (8:1-11:25; 40:1-47:12).
Ezekiel and his wife (who is mentioned in 24:15-27) were
among 10,000 Jews taken captive to Babylon in 597 B.C. (2Ki 24:11-18). They lived in Tel-abib (3:15) on the bank of
the Chebar River, probably SE of Babylon.
Ezekiel writes of his wife’s death in exile (Eze 24:18), but the book
does not mention Ezekiel’s death, which rabbinical tradition suggests occurred
at the hands of an Israelite prince whose idolatry he rebuked around 560 B.C.
The author received his call to prophesy in 593 B.C.
(1:2), in Babylon (“the land of the Chaldeans”), during the fifth year of King
Jehoiachin’s captivity, which began in 597 B.C.
Frequently, Ezekiel dates his prophecies from 597 B.C. (8:1; 20:1; 24:1;
26:1; 29:1; 30:20; 31:1; 32:1, 17; 33:21; 40:1). He also dates the message in 40:1 as 573/72,
the 14th year after 586 B.C., i.e., Jerusalem’s final fall. The last dated utterance of Ezekiel was in
571/70 B.C. (29:17).
Prophecies in chaps. 1-28 are in chronological
order. In 29:1, the prophet regresses to
a year earlier than in 26:1. But from
30:1 on (cf. 31:1; 32:1, 17), he is close to being strictly chronological.
Background and Settings
From the historical perspective, Israel’s united kingdom
lasted more than 110 years (ca. 1043-931 B.C.), through the reigns of Saul,
David, and Solomon. Then the divided
kingdom, Israel (north) and Judah (south), extended from 931 B.C. to 722/21
B.C. Israel fell to Assyria in 722/21
B.C. leaving Judah, the surviving kingdom for 135 years, which fell to Babylon
in 605-586 B.C.
In the more immediate setting, several features were
strategic. Politically, Assyria’s
vaunted military might crumbled after 626 B.C., and the capital, Ninevah, was
destroyed in 612 B.C. by the Babylonians and Medes (cf. Nahum). The neo-Babylonian empire had flexed its
muscles since Nabopolassar took the throne in 625 B.C., and Egypt, under
Pharaoh Necho II, was determined to conquer what she could. Babyln smashed Assyria in 612-505 B.C., and
registered a decisive victory against Egypt in 605 B.C. at Carchemish, leaving,
according to the Babylonian Chronicle, no survivors. Also in 605 B.C., Babylon, led by
Nebuchadnezzar, began the conquest of Jerusalem and the deportation of
captives, among them Daniel (Da 1:2). In
Dec., 598 B.C., he again besieged Jerusalem, and on Mar. 16, 587 B.C. took
possession. This time, he took captive
Jehoiachin and a group of 10,000 including Ezekiel (2Ki 24:11-18). The final destruction of Jersusalem and the
conquest of Judah, including the third deportation, came in 586 B.C.
Religiously, King Josiah (ca. 640-609 B.C.) had
instituted reforms in Judah (cf. 2Ch 34).
Tragically, despite his effort, idolatry had so dulled the Judeans that
their awakening was only “skin deep” overall.
The Egyptian army killed Josiah as it crossed Palestine in 609 B.C., and
the Jews plunged into sin toward judgment under Jehoahaz (609 B.C.), Jehoiakim
[Eliakim] (609-598 B.C.), Jehoiachin (598-597 B.C.), and Zedekiah (597-586
B.C.).
Domestically, Ezekiel and the 10,000 lived in exile in
Babylonia (2Ki 24:14), more as colonist than captives, being permitted to farm
tracts of land under somewhat favorable conditions (Jer 29). Ezekiel even had his own house (3:24; 20:1).
Prophetically, false prophets deceived the exiles with
assurances of a speedy return to Judah (13:3,16; Jer 29:1). From 593-585 B.C., Ezekiel warned that their
beloved Jerusalem would be destroyed and their exile prolonged, so there was no
hope of immediate return. In 585 B.C.,
an escapee from Jerusalem, who had evaded the Babylonians, reached Ezekiel with
the first news that the city had fallen in 586 B.C., about 6 months earlier
(33:21). That dashed false hopes of any
immediate deliverance for the exiles, so the remainder of Ezekiel’s prophecies
related to Israel’s future restoration to its homeland and the final blessings
of the messianic kingdom.
Historical and Theological Themes
The “glory of the Lord” is central to Ezekiel, appearing
in 1:28; 3:12,23; 10:4,18; 11:23; 43:4,5; 44:4.
The book includes graphic descriptions of the disobedience of Israel and
Judah, despite God’s kindness (chap. 23; cf. chap. 16). It shows God’s desire for Israel to bear
fruit which He can bless; however, selfish indulgence had left Judah for
judgment, like a torched vine (chap. 15).
References are plentiful to Israel’s idolatry and its consequences, such
as Pelatiah dropping dead (11:13), a symbolic illustration of overall disaster
for the people.
Many picturesque scenes illustrate spiritual principles. Among them are Ezekiel eating a scroll (chap.
2); the faces on 4 angels representing aspects of creation over which God rules
(1:10); a “barbershop” scene (5:1-4); graffiti on temple walls reminding
readers of what God really wants in His dwelling place, namely holiness and not
ugliness (8:10); and sprinkled hot coals depicting judgment (10:2,7).
Chief among the theological themes are God’s holiness and
sovereignty. These are conveyed by
frequent contrast of His bright glory against the despicable backdrop of Judah’s
sins (1:26-28; often in chaps. 8-11; and 43:1-7). Closely related is God’s purpose of glorious
triumph so that all may “know that I am the LORD.” This
divine monogram, God’s signature authenticating His acts, is mentioned more
than 60 times, usually with a judgment (6:7; 7:4), but occasionally after the
promised restoration (34:27; 36:11, 38; 39:28).
Another feature involves God’s angels carrying out His
program behind the scenes (1:5-25; 10:1-22).
A further important theme is God’s holding each individual accountable
for pursuing righteousness (18:3-32).
Ezekiel also stresses sinfulness in Israel (2:3-7;
8:9,10) and other nations (throughout chaps. 25-32). He deals with the necessity of God’s wrath to
deal with sin (7:1-8; 15:8); God’s frustration of man’s devices to escape from
besieged Jerusalem (12:1-13; cf. Jer 39:4-7); and God’s grace pledged in the
Abrahamic Covenant (Ge 12:1-3) being fulfilled by restoring Abraham’s people to
the land of the covenant (chaps. 34,36-48; cf. Ge 12:7). God promises to preserve a remnant of
Israelites through whom He will fulfill His restoration promises and keep His
inviolate Word.
Interpretive Challenges
Ezekiel uses extensive symbolic language, as did Isaiah and
Jeremiah. This raises the question as to
whether certain portions of Ezekiel’s writings are to be taken literally or
figuratively, e.g., being bound by ropes, 3:25; whether the prophet was taken
bodily to Jerusalem, 8:1-3; how individual judgment can be worked out in chap.
18 when the wicked elude death in 14:22,23 and some of the godly die in an
invasion, 21:3,4; how God would permit a faithful prophet’s wife to die
(24:15-27); when some of the judgments on other nations will occur (chaps.
25-32); whether the temple in chaps. 40-46 will be a literal one and in what
form; and how promises of Israel’s future relate to God’s program with the church.
Outline
The book can be largely divided into sections about
condemnation/retribution and then consolation/restoration. A more detailed look divides the book into 4
sections. First, are prophecies on the
ruin of Jerusalem (chaps. 1-24). Second,
are prophecies of retribution on nearby nations (chaps. 25-32), with a glimpse
at God’s future restoration of Israel (28:25,26). Thirdly, there is a transition chapter (33)
which gives instruction concerning a last call for Israel to repent. Finally, the fourth division includes rich
expectations involving God’s future restoration of Israel (chaps. 34-48).
I. Prophecies of Jerusalem’s
Ruin (1:1-24:27)
A. Preparation and
Commission of Ezekiel (1:1-3:27)
1. Divine
appearance to Ezekiel (1:1-28)
2. Divine
assignment to Ezekiel (2:1-3:27)
B. Proclamation of
Jerusalem’s Condemnation (4:1-24:27)
1. Signs of coming judgment (4:1-5:4)
2. Messages concerning judgment (5:5-7:27)
3. Visions concerning abomination in the city and temple (8:1-11:25)
4. Explanations of judgment (12:1-24:27)
II. Prophecies of Retribution to the Nations (25:1-32:32)
A.
Ammon (25:1-7)
B.
Moab (25:8-11)
C.
Edom
(25:12-14)
D.
Philistia
(25:15-17)
E.
Tyre
(26:1-28:19)
F.
Sidon
(28:20-24)
1. Excursus: Restoration of Israel
(28:25,26)
G.
Egypt
(29:1-32:32)
III. Provision for Israel’s Repentance (33:1-33)
IV. Prophecies of Israel’s Restoration
(34:1-48:35)
A.
Regathering of Israel to the Land (34:1-37:28)
1.
Promise of a
True Shepherd (34:1-31)
2.
Punishment of
the nations (35:1-36:7)
3.
Purposes of
restoration (36:8-38)
4.
Pictures of
restoration – dry bones and two sticks (37:1-28)
B.
Removal of
Israel’s Enemies from the Land (38:1-39:29)
1.
Invasion of
God to plunder Israel (38:1-39:29)
2.
Intervention
of God to protect Israel (38:17-39:29)
C.
Reinstatement
of True Worship in Israel (40:1-46:24)
1.
New temple
(40:1-43:12)
2.
New worship
(43:13-46:24)
D.
Redistribution
of the Land in Israel (47:13-48:35)
1.
Position of the
river (47:1-12)
2.
Portions for
the tribes (47:13-48:35)
MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA.
