OT - Survey 31 - Ezekiel

All content is derived from A Survey of the Old Testament by Andrew E. Hill and John H. Walton, with additional insights from R.C. Sproul's Dust to Glory. Further sources referenced are listed in the reference section below.

Key Ideas

Yahweh’s sovereignty over Israel and the nations

Dynamic relationship of the individual to the group

Mysterious interplay of individual responsibility and divine judgment

Babylonian exile as punishment for Judah’s sin of idolatry

Yahweh’s faithfulness to his covenant promises

Restoration of a New Israel under Davidic leadership

I. Introduction to the Prophet Ezekiel

Ezekiel’s Identity and Background

Ezekiel, identified as a priest and the son of Buzi, received his prophetic calling while in exile by the Kebar River in Babylon (Ezekiel 1:3). He was among the 10,000 Hebrews taken captive by King Nebuchadnezzar during the siege of Jerusalem in 597 BC (2 Kings 24:10–17). Ezekiel was married, but his wife died suddenly as a sign to the people, and he was instructed not to mourn her death publicly (Ezekiel 24:15–16). The name "Ezekiel" means "God strengthens," reflecting his role in providing encouragement to the exiled community

Canonical Placement and Controversies

The Book of Ezekiel is part of the Major Prophets in the Hebrew Bible, following Isaiah and Jeremiah. However, its canonical status was debated due to discrepancies between its rituals and those prescribed in the Mosaic Law. For instance, Ezekiel's instructions for sacrifices during festivals differ from those in Numbers 28–29, leading to rabbinic concerns and the suggestion that full understanding would come with the return of Elijah (Malachi 4:5).

II. Composition and Authorship of the Book

Stages of Compilation

Scholars propose that the Book of Ezekiel underwent four stages: initial oral transmission, written documentation, editorial arrangement, and final redaction. Despite this, the consistent autobiographical style, marked by frequent use of first-person pronouns like "I," "me," and "my," suggests that Ezekiel himself authored much of the text. The uniformity in language and theme supports the idea of a single author.Bible.org

Role of Prophetic Schools and Scribes

The preservation and compilation of Ezekiel's prophecies may have involved prophetic schools or scribes, similar to the roles seen with Elijah and Elisha (cf. 1 Kings 2:3; 6:1–7). Jeremiah's scribe, Baruch, serves as another example of such a role (Jeremiah 36:4). This practice continued into the New Testament, where apostles like Paul and Peter used scribes for their writings (Romans 16:22; 1 Peter 5:12).Bible Hub+1Bible Study Tools+1

III. Historical Context and Ministry

Timeline and Location

Ezekiel's prophetic ministry spanned from 593 BC, the year of his calling, to 571 BC, the date of his last recorded prophecy (Ezekiel 29:17). His messages are often precisely dated, reflecting significant events during the Babylonian exile. While his ministry was based in Babylon, he received visions concerning Jerusalem, including being transported there in the Spirit (Ezekiel 8:3).

Political and Religious Background

The ministry of Ezekiel was but the by-product of earlier political and religious policies implemented by Manasseh, king of Judah (Southern Kingdom, Judah & Benjamin, conquered by Babylon in 586). Manasseh sealed Judah’s fate when he sanctioned the worship of the Canaanite god Baal as the official state religion (2 Kin 21:1-9). The southern kingdom had entered a “covenant of death” that was irrevocable. Disaster was thus decreed for Jerusalem (2 Ki 21:9-15; 24;3-4). The reign of King Josiah, Manasseh’s grandson, marked Judah’s “last gasp of righteousness” before God’s judgment came in the form of a series of Babylonian invasions. The rediscovery of the Book of the Law (probably Deuteronomy) prompted spiritual revival and religious reform in Judah (2 Ki 22:3-13). Unfortunately, Josiah’s reformation died with him in battle against the Egyptians and Pharaoh Necho on the plain of Megiddo in 609 BC (2 Ki 23:28-30; 2 Chron 35:20-27) the series of “puppet kings” who followed were all disobedient to the covenant stipulations of God and unrepentant in the face of prophetic rebuke - “until … there was no remedy” (2 Chron 36:15-16).

The late 7th and early 6th centuries BCE were a period of significant upheaval for the Kingdom of Judah, marked by shifting allegiances and the eventual Babylonian exile.

Pharaoh Necho II and the Judean Throne

Following the death of King Josiah at the Battle of Megiddo in 609 BCE, Pharaoh Necho II of Egypt installed Josiah's son, Eliakim, on the Judean throne, renaming him Jehoiakim. This act asserted Egyptian dominance over Judah. Jehoiakim's brother, Jehoahaz, had initially succeeded Josiah but was deposed by Necho II after a three-month reign and taken to Egypt, where he died .

Jehoiakim's Reign and Shifting Allegiances

Jehoiakim reigned for eleven years, initially as an Egyptian vassal. However, the geopolitical landscape changed dramatically after the Battle of Carchemish in 605 BCE, where Babylon, under Nebuchadnezzar II, decisively defeated the Egyptians and their Assyrian allies . Following this, Jehoiakim became a vassal of Babylon. In 601 BCE, after Nebuchadnezzar's unsuccessful campaign against Egypt, Jehoiakim rebelled against Babylonian rule, a move that led to Babylonian retaliation.

The Babylonian Siege and Exile

Jehoiakim died during the Babylonian siege of Jerusalem, and his son Jehoiachin succeeded him. Jehoiachin's reign lasted only three months before he surrendered to Nebuchadnezzar in 597 BCE. The Babylonians deported Jehoiachin, the royal family, and approximately 10,000 elites, including officials, warriors, and craftsmen, to Babylon . Among the exiles was the prophet Ezekiel, who began his prophetic ministry in Babylon during the fifth year of Jehoiachin's exile.

Legacy and Prophetic Reflections

The exile of Jehoiachin and the elite marked a significant moment in Judah's history, leading to a division between those who remained in Jerusalem under Zedekiah and the exiled community in Babylon. Ezekiel's prophecies provided guidance and hope to the exiles, emphasizing themes of judgment and restoration. This period set the stage for the eventual fall of Jerusalem in 586 BCE and the continued Babylonian captivity.

IV. Structure and Themes of Ezekiel's Prophecies

Three-Part Message

The book’s three-part message is really a theodicy (i.e. a defense or interpretation of God’s judgment of Judah and the resultant destruction), and it corresponds to the the three dimensions or phases of Ezekiel’s ministry to the Hebrew exiles.

Judgment on Judah (Chapters 1–24)

Before Jerusalem's fall in 586 BC, Ezekiel warned the rebellious House of Judah of impending judgment, emphasizing individual accountability for sin (Ezekiel 2:3–8; 18:20).

2. Oracles Against the Nations (Chapters 25–32)

Following Jerusalem's destruction, Ezekiel prophesied against surrounding nations that had rejoiced over Israel's downfall, asserting that they too would face divine judgment (Ezekiel 25:1–11).

3. Hope and Restoration (Chapters 33–48)

Ezekiel conveyed messages of hope, promising a new covenant of peace, the reunification of Israel and Judah, and the establishment of a messianic kingdom under a Davidic prince (Ezekiel 34:20–31; 37:15–28).

Literary Forms and Symbolism

Ezekiel employed various literary forms, including allegories, visions, and symbolic actions, to convey his messages. His dramatic portrayals, such as the depiction of Jerusalem's unfaithfulness in chapters 16 and 23, served to shock and awaken the people to their spiritual condition.

V. Key Theological Themes

Divine Sovereignty

A central theme in Ezekiel is the absolute sovereignty of God over Israel and the nations. The repeated phrase "Then you will know that I am the LORD" underscores God's authority and the purpose behind His judgments and restorations.

The "Son of Man" Title

God addresses Ezekiel as "Son of Man" approximately 90 times, highlighting his human nature in contrast to the divine messages he delivers. This title emphasizes Ezekiel's role as a representative of humanity and a conduit for God's revelations.

Visions and Apocalyptic Elements

Ezekiel's visions, such as the chariot vision in chapter 1 and the valley of dry bones in chapter 37, are rich in symbolism and convey profound theological truths. These apocalyptic elements point to future restoration and the ultimate fulfillment of God's promises.

Individual Responsibility

Ezekiel challenges the prevailing notion that individuals suffer solely for their ancestors' sins. He asserts that each person is accountable for their own actions, emphasizing the possibility of repentance and redemption (Ezekiel 18:20–23).

Summary

Chapter 31 of Hill and Walton's "A Survey of the Old Testament" provides an in-depth examination of the Book of Ezekiel, highlighting the prophet's background, the structure and themes of his messages, and the historical context of his ministry. Ezekiel emerges as a pivotal figure who, through vivid visions and symbolic acts, communicates God's judgment and promises of restoration to a people in exile. His emphasis on divine sovereignty, individual responsibility, and hope for the future continues to resonate as a testament to God's enduring covenant with His people.

References

Hill, A. E., & Walton, J. H. (2009), A survey of the Old Testament (3rd ed.). Zondervan Academic.

MacArthur, J. (Ed.). (2021). The MacArthur study Bible (2nd ed.). Thomas Nelson. (New American Standard Bible).