Introduction to Ezekiel, the Prophet (Ezek. 1:1-3; 10:18-22; 43:1-5; 48:35b)

Written by Robert A. Lotzer

Ezekiel, the Man:

The prophecy of Ezekiel is written entirely from an autobiographical perspective (first person) of Ezekiel himself (1:1).  All we know of Ezekiel comes from the book itself.

Ezekiel’s name means “God makes strong, hardens, strengthens;” “to harden” (3:8-9). 

If Ezekiel was 30 years old when he began his prophetic ministry (1:1; 593 B.C.), he would have been 26 years old when taken into exile (1:2-3; 597 B.C.).  The latest date in the book is 571 B.C. (29:17), 23 years latter, making Ezekiel about 50 years old at the end of the prophecy (593-571 B.C.).  We do not know how he died.

Ezekiel was a priest (1:3; very familiar with the temple layout), who normally began to minister at age 30.  However, Ezekiel was in exile at the time he would have begun his service in the temple.  He was the son of Buzi.  He lived in a Jewish colony in Babylon in the vicinity of Nippur, near the Kebar River (1:1).  God called him to be a prophet, which was known by the elders (8:1; 20:1).

Ezekiel was married and his wife died in exile shortly before the Jerusalem was destroyed in 596 B.C. (24:16-18).

Ezekiel, like many other prophets, seemed to be very reluctant, even rebellious, regarding his call to preach to the rebellious exiles (Ez. 2:8; 3:14, 18, 20).  But who could blame him?  The priests and prophets preach only peace, peace, when there is no peace (cf. Jer. 8:10-11).  His message would not be popular.  This is why God has to come in such a powerful way to assure Ezekiel of His Immanuel presence with him as he preaches a difficult message (cf. Isa. 6:1-5).  Plus, God was going to make Ezekiel the message, carrying in his body the oracles of doom (God’s pincushion).  He was going to live, before a rebellious people, what God was about to do to Judah (even loosing his wife for the sake of the message).  We can see a direct parallel between this “son of man” and Jesus Christ in the suffering He endured as the ultimate, true prophet to a rebellious nation.

The Political Situation:

Ezekiel was born into a turbulent world where major empires were switching roles.  He would have been born during the reformation under Josiah and during Jeremiah’s ministry (2 Ki. 22:8-10; 2 Chron. 34:8-18).  Ezekiel wrote amongst and during the exile of Judah (597-538 B.C.) almost conterminously with the entire age of the Neo-Babylonian empire (612-539 B.C.).  Ezekiel would have witnessed the disintegration of the once mighty Assyrian Empire (740-612 B.C.) as the armies of the Babylonians, under Nebuchadnezzar, emerged as the dominant power in the ancient Near East.

Once the Assyrians were effectively taken out of the picture at Haran in 609 B.C., skirmishes between the Babylonians and the Egyptians were fought throughout the land of Palestine and the kings of Judah were many times caught in the middle, making political alliances with what they perceived as the greater power at the time. 

After King Josiah was killed by Pharaoh Neco, king of Egypt, at Megiddo (2 Ki. 23:29), Josiah’s 23 year old son took up the throne of Judah but he only reigned for three months before he was deposed by Pharaoh Neco who took him into exile to Egypt where he died (vv. 30-34).  Neco placed Eliakim, another son of Josiah (25 years old), on the throne in Jerusalem and changed his name to Jehoiakim (“the Lord raises up”), who reigned for 11 years (vv. 34-37). 

In 605 B.C. the Babylonians, under General Nebuchadnezzar, crushed the Egyptians at the Battle of Carchemish, gaining control of Palestine.  To weaken Palestine, Nebuchadnezzar deported the first group of Jews to Babylon, including Daniel (2 Ki. 24:1-2).  After Jehoiakim turned and rebelled against Nebuchadnezzar, the Babylonians once again came to Jerusalem and besieged the city in 597 B.C.  Jehoiakim died before Nebuchadnezzar reached the city and was replaced by his son, Jehoiachin, who was left alone to face their wrath (v. 6).  Jehoiachin looked for Egypt for help (the perennial alternative to trusting the Lord) instead of submitting to the Babylonians as Jeremiah had advised.  It was during this second deportation that Nebuchadnezzar took Jehoiachin, along with much of the population of Jerusalem, including Ezekiel the Prophet, into exile in Babylon (vv. 8-16).  All of the dates in Ezekiel refer to Jehoiachin’s reign, who was considered the last legitimate king of David’s dynasty even while in exile in Babylon. 

Jehoiachin’s uncle, Mattaniah, was placed on the on the throne and his name was changed to Zedekiah (“the Lord is righteous”) (v. 17). 

Much of Ezekiel’s prophecy (beginning in 593 B.C.; cf. Ezek. 1:1); writing until ca. 571 B.C.; cf. 29:17) takes place here before/leading up to the temple is destroyed in 586 B.C. during the third deportation, where he will explain, against the false prophets, that the temple will in fact be destroyed and why it is being destroyed.  The false prophets gave false hope to the Jews, even in exile, that everything was all right and that their exile will be short and they would soon return back to Jerusalem.  Much of Ezekiel’s prophecy is to correct this false hope and to warn that a worse destruction is coming where the temple and the city will be destroyed, which of course happened in 586 B.C.  Once the temple is destroyed, Ezekiel will begin to give hope that the temple will be rebuilt and a remnant of God’s people would return to Jerusalem.  

Zedekiah, who was promised help from the Egyptians, turned against Nebuchadnezzar (v. 20), which brought the king of Babylon to finally lay waste to Jerusalem (586 B.C.) and to lead the third and largest deportation of Jews to Babylon (2 Ki. 25), leaving only the poorest of the land to tend the vineyards and olive groves (v. 11).  Judah became the province of Babylon and Gedaliah was appointed the governor only to be assassinated by Jewish Zealots seven months latter (vv. 22-25), causing many who were left to flee to Egypt (vv. 25-26).  

The Social Situation:

As Ezekiel served as a prophet, Jews could be found scattered primarily in three locations:  Judah, Egypt, and Babylon.  Though there were no prophets with the Northern exiles, Ezekiel’s primary audience was the community of Jews in Babylon.  Many of the Jews in Babylon actually flourished so well that when Cyrus issued his decree in 539 B.C. permitting the Jews to return to Jerusalem, many preferred to not return.

While the Judean exiles integrated quickly into Babylon, some like Daniel even rising to the top of the court, they managed to remain a distinct ethnic and social community.  They carefully kept detailed family records (Ezra 2; Neh. 7), kept contact with Jerusalem (at least before the temple fell; Jer. 29), and maintained many of the religious rites (at least externally) like circumcision, Sabbaths, and food laws.  However, spiritually the Jews seemed to have brought all their apostatizing baggage with them, including their propensity to rank idolatry and all kinds of social evils (Ez. 18).

Above all, the exiled Jews suffered from intense theological shock.  Even though the prophets had previously warned the people of Judah of the coming certainty of punishment that Yahweh was sending if they didn’t turn from their wicked ways in the land, the people maintained their immovable confidence that Yahweh was obligated to protect and rescue them from all threats of danger.

This false sense of security was due to their false doctrine of the “inviolability of Jerusalem,” which had roots in surrounding ancient near eastern pagan religions.  They believed that there was an inseparable bond among a national patron deity (Yahweh), territory (land of Canaan), and people (nation of Israel), which was inviolable – (draw triangle).  The only way to break this bond was for a more powerful deity of another nation to cast down their deity, therefore breaking the bond.  In other words, because of his jealousy for his subjects a deity would not purposefully, willingly give his people to another deity.  And the way Yahweh had defeated the gods of Egypt assured Israel that their was no bigger god that Yahweh on the block.  Remember also how Sennacherib of the Assyrian army had swept across Palestine only to be suddenly halted by the angel of the Lord before entering the gates of Jerusalem (2 Ki. 19:35; Isa. 36-37).

The theological ground for Israel’s doctrine of inviolability, which supported Israel’s false pride, was based on a misunderstanding of four pillars of divine promise:

1.the irrevocability of Yahweh’s covenant with Israel at Sinai,

2.Yahweh’s ownership of the land of Canaan,

3.Yahweh’s eternal covenant with David (2 Sam. 7),

4.Yahweh’s residence in Jerusalem, the place He chose for His name to dwell.

As Nebuchadnezzar’s forces came closer to Jerusalem, the more the people clung to the promises of God.

But Jerusalem finally fell, David’s house was cut off, the temple was razed to the ground, and the nation was exiled from the Promised Land.  The spiritual and emotional fallout was enormous, raising all sorts of theological questions about Yahweh (Jer. 7:1-15; Lam. 4:11-12; 1 Sam. 4:22):

Had Yahweh finally been conquered by someone more powerful, as He had conquered the gods of Egypt when Moses delivered the Israelites from bondage?  Could it be that Marduk, the god of the Babylonians, had prevailed?  What use is a god who cannot even protect His own land or keep his own temple from falling?  Could it be that God is in the end unfaithful to His promises and has simply abandoned or even betrayed His people (Ez. 37:11)?

Ezekiel faced a hardened, rebellious people who were disillusioned, cynical, bitter, and angry at Yahweh.  The house of David had fallen contrary to God’s promises and it seemed that no one was left to rescue them.

What is the source of their theological error?

First, of all Yahweh is no local, patron deity (Ez. 38-39).  He is the cosmic sovereign God of all creation (Ez. 1).  Yahweh was not Israel’s puppet.  He is not held captive in Israel’s box.   He is the King who is in control of all things, including the judgment that is coming upon Judah.  He is not limited to the land or the temple made with hands, which they would have never learned without going into exile and seeing God was on His throne even in Babylon.

Second, their theological error was based on their misunderstanding or refusal to understand that the promises of the Davidic Covenant were based upon their obedience to the Mosaic Covenant (Ex. 24:3-9; Lev. 18:2-5; Deut. 27:26; Gal. 3:10-13; cf. Ez. 14:12-20; 18:1-29).  Judah (presently guilty; Ez. 18) has profaned Yahweh’s holy name (Ez. 8, 13, 16, 20, 36 – the Lord is going to act to restore His name), especially among the pagan nations (20:41-42; 28:22, 25; 36:16-32; 38:16, 23 – the Lord will punish the nations) and judgment is therefore on its way (5, 7, 12, 15, 17, 20-24) and it will begin at the sanctuary of God (9:6).  There will be no mediator to save them (3:26-27; 14:12-20; 22:30).  He has not been forced out, but is leaving because of their rebellion.  The Babylonians are merely His tool of punishment, which He will judge when He is through with them (38:16, 23; 39:6-7, 21-24).

Third, Yahweh is with His people (Immanuel principle).  First, he comes to Ezekiel in a very powerful way to assure him that He will be with him through his extremely difficult task of preaching to a rebellious people.  But secondly, he is with His people in exile and becomes a sanctuary to them (in the midst of the exiles), even before the temple structure is destroyed in Jerusalem (11:16, 20; 14:11; 34:24, 30-31; 36:28; 37:23).  While they proved unfaithful, Yahweh is faithful to His promises.  God has not forgotten His promises to Abraham.  They will be fulfilled, even if that fulfillment must ultimately come hundreds of years latter in the ultimate seed of Abraham (Gal. 3:16). 

Ezekiel will use prophetic oracles, symbolic actions (sign-acts), allegories, visions, historical accounts to proclaim God’s message to the Jews, many to shock/awaken them out of their false theological hopes and spiritual numbness.  

Ezekiel’s Message:

Ezekiel’s overriding purpose is to transform his audience’s false perception of their relationship with Yahweh, exposing their delusions of personal innocence, which was being perpetuated by the false prophets, and focusing their attention on God’s perspective of their judgment in exile.  His message is divided into 3 main parts:

1.His announcement and explanation of God’s judgment upon Jerusalem (1-24).

2.His pronouncement of judgment upon the surrounding nations for their pride against Yahweh’s name and people (25-32).

3.His promise of God’s restoration and mercy upon a future remnant of His people (33-48).

The warnings of judgment are separated from the promises of restoration by the devastating pronouncement that “Jerusalem, the city has fallen!” (24:27; 33:21-22).  The judgment sections are surrounded by two bookends of Ezekiel’s role as a watchman (3:16-21; 33:1-20).

The reasons for God’s judgments are clear:  Judah has apostatized from Yahweh by playing the harlot and she deserved everything she will get.  Judah never recovered from the spiritual apostasy of King Manasseh (687-642 B.C.) (2 Ki. 21:1-18; 23:25-27; 24:3-5; 2 Chron. 33:10-20).  Once Manasseh sinned so greatly in God’s sight, even the sweeping reforms of Josiah (640-609 B.C.) could not change Judah’s future demise:  it was only a matter of time before Judah would be decimated.

When, not if, the city falls and the temple is destroyed it will be because of Judah’s wickedness, not because God is impotent or unfaithful to His promises.  In fact, Yahweh sent His prophets to them over and over again and they responded by scoffing, rejecting, and putting them to death (2 Chron. 36:15-16), which of course will happen to the ultimate Prophet, Jesus Christ when He is revealed (Heb. 1:1-3; Acts 3:22), who will be taken and nailed to a cross. 

The Old Testament prophet was God’s spokesman of the covenant who was called out from among the people to administer the covenant on Yahweh’s behalf (Deut. 18:9-18; Ex. 20:19).  He served as a covenant enforcer (Jer. 1:10) to tear down (the Law) and build up (the Gospel) God’s people.  He spoke of future accountability through curses and blessings based upon Israel’s reaction to his warnings (Deut. 4:30-31; 30:1-20).  Because Israel rebelled, the curses would ultimately lead them into exile from the land.  Only because of God’s faithfulness the future blessings of restoration would be promised through the ultimate covenant mediator in a new covenant. 

Therefore, the Jews have no reason for hope in Yahweh’s deliverance because He is actually the one sending this devastation upon Jerusalem.  Israel is guilty and Yahweh will abandon His temple and His people will go into exile in a foreign land (2 Chron. 36:17-21).  And ultimately we know that even once the temple is rebuilt and a remnant returns to the land the people will continue in their rebellion and actually reject the ultimate Prophet, Jesus Christ (Matt. 21:33-46).  Therefore, in Matt. 24 once Jesus’ glory departs from the second temple (cf. Ez. 10 – same Mt. of Olives) He announces the destruction of the temple and Jerusalem, which will finally bring an end to Israel when she is destroyed in A.D. 70, out of which God will bring about the Abrhamic promises through Christ and all elect (made up of Jews and Gentiles) in union with Christ. 

After Yahweh has disciplined His own people, Ezekiel pronounces judgment upon the Gentile nations who had troubled the people of God (29:19; 30:25; 38:21-23) reminding us of Jesus’ warning of the fullness of judgment He will bring to all nations and peoples who do not obey the gospel when He returns (Rev. 11:18; 14:7; 15:1).

So, what causes God to act this way against His own chosen people?  Ezekiel answers that it is ultimately due to God’s divine jealousy, which grows out of His intense and passionate love for His people (5:13; 8:3, 5; 16:38, 42; 23:25; 36:6; 38:19; cf. Ex. 20:5; 34:14; Deut. 4:24; 5:9; 6:15; Josh. 24:19; Nah. 1:2).  This is why God’s relationship with His people is often portrayed as marriage covenant.  God’s jealousy is described by Ezekiel as the intense love that drives the faithful spouse to protect and restore the relationship between a husband and wife when another “lover” has entered the picture (Ez. 16, 20; Prov. 6:32-35; Num. 5:12-31).  God has committed Himself to Israel, buying her from slavery in Egypt and as her husband He rightly expects her grateful and exclusive loyalty in return (Ez. 8:3-5; cf. Deut. 4:15-24 à Ez. 16 & 24).

Therefore, His wrath against the threat or violation of their relationship is directly proportional to the incredible depth of His covenant love and commitment to His people.  It is because He feels so deeply that He must respond so vigorously.  His relationship with His people has been violated (primarily from within) and He must defend it (purging process of the unfaithful, leaving the remnant of the faithful).

It is only as we recognize our just deserts and judgments that we grow to appreciate God’s grace.  The judgments of God show us what Christ has done to save us (cf. WCF 19:6).

This intense love is not merely seen in Yahweh’s punishment of the surrounding nations that mocked Judah and Yahweh’s name (25-32) nor primarily in the immediate restoration of the remnant from exile (34-48) but as Ezekiel looks even further the new covenant of peace (Ez. 34:5; 37:6) will be made through the ultimate judgment upon Jesus Christ. 

In a new exodus God will gather His scattered people from the four corners of the earth (11:16-18; 20:41-42; 34:11-16; 36:24; 37:21; Rev. 7).  This is when greater glory will be restored to the true temple (Ez. 37:26-28; 40-48; Jn. 1:14; 2:19-22; Rev. 21:22), priesthood (Heb. 7:1-8:6), and the atoning sacrifice (Rom. 3:25; Heb. 2:17).  Jesus fulfills the hopes of the ultimate restoration of David’s house after exile (Ez. 34:23-24; 37:22-25; Luke 1:32-33; John 10:11).  When He ascends into Heaven and pours out the promised Spirit at Pentecost, giving His people a new heart so that they will walk in His ways (Ez. 11:19-20; 34:30-31; 36:25-28; 37:23-24; Acts 2) Jesus anticipates already the promised New Heavens and New Earth which will be the eternal dwelling of His people in His presence when He returns (Rev. 21:2, 22-23).

READ Duguid, 53-54 as summary of application of Ez. 1:1-3 – Jesus Christ is with His exiled people.

By Robert A. Lotzer, 2006.