Category Archives: Biblical Reflections

Ezekiel 9 The Sealing of the Righteous and the Judgment of the City

Ancient Egyptian Scribe’s Palette By Staff or representatives of Harrogate Museums and Arts service – Commons:Licensing., CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=38347984

Ezekiel 9

¹ Then he cried in my hearing with a loud voice, saying, “Draw near, you executioners of the city, each with his destroying weapon in his hand.” ² And six men came from the direction of the upper gate, which faces north, each with his weapon for slaughter in his hand; among them was a man clothed in linen, with a writing case at his side. They went in and stood beside the bronze altar.

³ Now the glory of the God of Israel had gone up from the cherub on which it rested to the threshold of the house. The LORD called to the man clothed in linen, who had the writing case at his side; ⁴ and said to him, “Go through the city, through Jerusalem, and put a mark on the foreheads of those who sigh and groan over all the abominations that are committed in it.” ⁵ To the others he said in my hearing, “Pass through the city after him, and kill; your eye shall not spare, and you shall show no pity. ⁶ Cut down old men, young men and young women, little children and women, but touch no one who has the mark. And begin at my sanctuary.” So they began with the elders who were in front of the house. ⁷ Then he said to them, “Defile the house, and fill the courts with the slain. Go!” So they went out and killed in the city. ⁸ While they were killing, and I was left alone, I fell prostrate on my face and cried out, “Ah Lord GOD! will you destroy all who remain of Israel as you pour out your wrath upon Jerusalem?” ⁹ He said to me, “The guilt of the house of Israel and Judah is exceedingly great; the land is full of bloodshed and the city full of perversity; for they say, ‘The LORD has forsaken the land, and the LORD does not see.’ ¹⁰ As for me, my eye will not spare, nor will I have pity, but I will bring down their deeds upon their heads.”

¹¹ Then the man clothed in linen, with the writing case at his side, brought back word, saying, “I have done as you commanded me.”

The idolatrous actions of the people in the previous chapter have defiled the temple of the LORD. In the previous chapters we have seen judgment declared upon the city of Jerusalem, the land, and now the temple. Ezekiel has been the obedient prophet who enacts predominantly in signs what he sees and records. Here the prophet sees the judgment of God embodied in these six men with weapons for slaughter and a scribal/priestly figure with a writing case. The glory of God has come out from the holy of holies and gives the instructions to these agents of destruction to execute God’s justice upon the rebellious occupants of the city of Jerusalem.

Ezekiel observes the scene from a position near the bronze altar originally dedicated by Solomon (1 Kings 8: 64) and moved from a central position before the entrance to the holy of holies to a north facing position under King Ahaz (2 Kings 16: 14). Looking towards the north he sees the approach of these six men with weapons of destruction and the man in linen cloth with a writing case. The men bearing ‘instruments or weapons of destruction’ are those who will execute the sentence. The approach from the north is consistent with the direction a threat from Babylon would approach Jerusalem. Linen was the fabric used for priests and one of the functions of the priestly caste was to be scribes.[1] Now this man in linen is instructed to go throughout the city and mark with a taw[2] those who moan and groan over the abominations done in the city. This mark functions like the blood on the lintels and doorposts in Exodus 12:7 or the scarlet cord on Rahab’s house in Joshua 2: 21. This scribe is to seek out those who see the actions perpetrated in the city through the LORD’s perspective and who see the incongruity between the idolatrous actions of many and the covenantal expectations of the people of God.

There is a chilling echo between this story and the destruction of Sodom and Gomorrah in Genesis 18-19. When Abraham intercedes for Sodom hoping that ten righteous persons might be found and the city not be destroyed on their behalf, God grants Abraham’s request (after an extended bargaining period by Abraham) but when the angels investigate the depravity of Solomon they remove only Lot’s family. Again, this somewhat angelic figure goes through the city to mark those saved from destruction before the destroyers proceed through the city bringing death. Ezekiel who until this point has been obedient, only protesting an action he felt would defile him (Ezekiel 4:14) now falls prostrate before the LORD and intercedes for the people. Yet, throughout the first half of Ezekiel it has become clear that it is too late for this intercession. Prophets, stand between God and the people. These individuals charged with announcing God’s judgment also love and care for this people, city, and temple. Jeremiah when he is commanded not to intercede for the people (Jeremiah 7: 16) still continues to intercede for the people, and here Ezekiel does as well. This is the fate of those called to be prophets, they are people caught between the God whom they are obedient to and the people who have broken God’s heart.

Any hope for a remnant of Jerusalem rests with those still faithful enough to bemoan the state of Jerusalem and the temple. The destroyers are tasked with the elimination of all those unmarked regardless of age or gender. One key group not included in the list are strong men and men of war. (Block, 1997, p. 308) It is possible as Daniel Block suggests that these warriors and able-bodied men are eliminated in the military struggle against Babylon’s forces, but the parallel of old men and young men may also form an inclusive group from the old to the young. Those considered defenseless and frail, those normally under the protection of God from the strong, are included in this list because they too cannot be considered innocent by their participation in these idolatrous actions. From the point of view of Ezekiel, the defilement of idolatry has made even these vulnerable ones guilty, and they remain unmarked and selected for destruction.

The previous chapters have been dominated by visual activities, whether indescribable sites seen by the prophets or sign acts done by the prophet for others to see. Chapter nine is primarily aural. We do not follow the scribal figure or the destroyers through the city, we merely hear their summons, their instructions, Ezekiel’s intercession, the LORD’s response, and the scribal figure’s report that he has completed the LORD’s task. Yet, the instructions are dark enough to convey the gravity of the situation. The killing begins with those at the sanctuary and now the Jerusalem temple is treated like the idolatrous shrines in the high places which are destroyed. The ritualistic defilement of these unholy places is now shared by this place which was once considered holy. The actions of those in Jerusalem have made the temple no better than a high place.

This action by the scribal figure in this chapter is echoed in the sealing of the 144,000 in Revelation 7: 1-8. Although there are differences in the two visions: in Revelation both the sealer and destroyers are angels and it is a seal placed on the righteous rather than a mark, the resonance between both images is strong. In Revelation, the action is expanded to a cosmic scale, rather than the judgment upon the temple and Jerusalem here. In Revelation there are many who are sealed (a total of 144,000) but here the implication is that few are marked, and the prophet interprets this destruction as a disaster which could bring about the end of Israel.

Ezekiel’s words and actions did not bring about change among those in Jerusalem and Judah. His words clearly have gained some interest among the elders in exile with him, but Ezekiel’s commission is to declare what is given and he is not responsible for its reception. This time of judgment by God upon the unfaithfulness of the people are difficult to read and they were distressing for the people in Ezekiel’s time to hear. In the traumatic aftermath of the destruction of Jerusalem and the remnants exile in Babylon they provided an answer to the question of why this event occurred. Even though the prophet intercedes for the people he communicates that the actions of God are justified because “the guilt of the house of Israel and Judah is exceedingly great; the land is full of bloodshed and the city full of perversity.” Perhaps we, like Abraham, might want the LORD to save the city on behalf of some small representative group of the righteous who moan and groan over the abominations practiced in the city, but the God who Ezekiel transmits to us indicates that the judgment long delayed is finally occurring.

[1] The evolution of the English word clerk comes from the clerical work performed by clergy since for much of history the clergy were among the elites who could read and write.

[2] The last letter of the Hebrew alphabet, similar in appearance and sound to the English T.

Ezekiel 8 The Corruption of the Temple and the People

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James Tissot, Solomon Decicates the Temple (1896-1902)

Ezekiel 8

¹ In the sixth year, in the sixth month, on the fifth day of the month, as I sat in my house, with the elders of Judah sitting before me, the hand of the Lord GOD fell upon me there. ² I looked, and there was a figure that looked like a human being; below what appeared to be its loins it was fire, and above the loins it was like the appearance of brightness, like gleaming amber. ³ It stretched out the form of a hand, and took me by a lock of my head; and the spirit lifted me up between earth and heaven, and brought me in visions of God to Jerusalem, to the entrance of the gateway of the inner court that faces north, to the seat of the image of jealousy, which provokes to jealousy. ⁴ And the glory of the God of Israel was there, like the vision that I had seen in the valley.

⁵ Then God said to me, “O mortal, lift up your eyes now in the direction of the north.” So I lifted up my eyes toward the north, and there, north of the altar gate, in the entrance, was this image of jealousy. ⁶ He said to me, “Mortal, do you see what they are doing, the great abominations that the house of Israel are committing here, to drive me far from my sanctuary? Yet you will see still greater abominations.”

⁷ And he brought me to the entrance of the court; I looked, and there was a hole in the wall. ⁸ Then he said to me, “Mortal, dig through the wall”; and when I dug through the wall, there was an entrance. ⁹ He said to me, “Go in, and see the vile abominations that they are committing here.” ¹⁰ So I went in and looked; there, portrayed on the wall all around, were all kinds of creeping things, and loathsome animals, and all the idols of the house of Israel. ¹¹ Before them stood seventy of the elders of the house of Israel, with Jaazaniah son of Shaphan standing among them. Each had his censer in his hand, and the fragrant cloud of incense was ascending.¹² Then he said to me, “Mortal, have you seen what the elders of the house of Israel are doing in the dark, each in his room of images? For they say, ‘The LORD does not see us, the LORD has forsaken the land.'” ¹³ He said also to me, “You will see still greater abominations that they are committing.”

¹⁴ Then he brought me to the entrance of the north gate of the house of the LORD; women were sitting there weeping for Tammuz. ¹⁵ Then he said to me, “Have you seen this, O mortal? You will see still greater abominations than these.”

¹⁶ And he brought me into the inner court of the house of the LORD; there, at the entrance of the temple of the LORD, between the porch and the altar, were about twenty-five men, with their backs to the temple of the LORD, and their faces toward the east, prostrating themselves to the sun toward the east. ¹⁷ Then he said to me, “Have you seen this, O mortal? Is it not bad enough that the house of Judah commits the abominations done here? Must they fill the land with violence, and provoke my anger still further? See, they are putting the branch to their nose! ¹⁸ Therefore I will act in wrath; my eye will not spare, nor will I have pity; and though they cry in my hearing with a loud voice, I will not listen to them.”

Ezekiel’s prophecies as reported in the book of Ezekiel have been directed first at Jerusalem, then at the land of Judah, and now the next two chapters orient on the temple and prepare us for the departure of the LORD’s presence from the temple. Ezekiel from his exile in Babylon is transported by God to view the actions of idolatry which have aroused the LORD’s passion so violently. During this time where the prophet is given a look within the walls of the temple the LORD shows four different examples of idolatrous practices among the people which cause the God of Israel disgust. These syncretistic[1] practices by themselves are enough, in the book of Ezekiel’s view, to justify God’s anger. The anger of God is increased by the way the infection of idolatrous worship is leading to practices of violence which further provoke God.

The beginning of this oracle fixes the date of this vision precisely: September 18, 592 BCE (by our calendar), fourteen months after the inaugural vision. This is close to the number of days that Ezekiel is instructed to lie on his right and left side (if this occurs immediately after the initial vision) outlined in Ezekiel 4: 4-8. Yet, even in this short time the prophet’s actions have attracted the notice of the elders in exile with Ezekiel and they sit before Ezekiel. Perhaps they have come to Ezekiel seeking an oracle or they are watching the performance of his sign act of lying on his side, but during this time when the elders are present Ezekiel is transported to Jerusalem. There is no indication of what the elders perceive during this event, whether they perceive Ezekiel having a prophetic episode or whether they see him lifted up and transported. The description of the LORD’s appearance does not have the divine chariot that is described in the first two chapters and only focuses on the image of the humanlike but divinely bright character who lifts the prophet up. One reason the chariot may not be present is that God is picking Ezekiel up in Babylon and transporting him to the place where the LORD’s presence is supposed to rest in Jerusalem. The prophet is taken by a lock of hair, but the spirit at the same time is lifting the prophet up so it is plausible that the experience is not one of being lifted by one’s hair, but instead of being carefully picked up by what can be described as the hand of God and the spirit of God simultaneously. Yet, the method of divine transportation is merely the prelude to the vital imagery of idolatry that God desires the prophet to see and communicate.

Ezekiel is transported to the altar gate of the temple to see the ‘image of jealousy’ which has clearly aroused the LORD’s passionate anger. I am not certain whether Ezekiel is standing near the entrance to the holy of holies, where the ark of the covenant resides and where God’s presence is expected to rest, or whether he is perhaps between the holy place and the vestibule, nearer to where the altar would be, but the presence of a statue to a different god within the temple complex would have been a shocking abomination to this prophet concerned with the holiness of the temple.

The description of the abominations in Ezekiel 8 parallel the pattern of prohibitions laid out in Deuteronomy 4: 15-20:

¹⁵ Since you saw no form when the LORD spoke to you at Horeb out of the fire, take care and watch yourselves closely, ¹⁶ so that you do not act corruptly by making an idol for yourselves, in the form of any figure — the likeness of male or female, ¹⁷ the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the air, ¹⁸ the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth.¹⁹ And when you look up to the heavens and see the sun, the moon, and the stars, all the host of heaven, do not be led astray and bow down to them and serve them, things that the LORD your God has allotted to all the peoples everywhere under heaven. ²⁰ But the LORD has taken you and brought you out of the iron-smelter, out of Egypt, to become a people of his very own possession, as you are now.

This image of jealousy is likely one of the Canaanite gods that continually work their ways into the practices of the people of Israel and Judah and the Canaanite gods often appear as figures or male of female likeness as prohibited in Deuteronomy 4:16. King Manasseh of Judah placed a carved image of Asherah within the house of the LORD (2 Kings 21:7) but Josiah destroyed this idol during his reforms (2 Kings 23:6). Yet, Josiah’s reforms did not endure long after his death in battle and it is possible that a later king or individual had the audacity to place another image like Manasseh’s Asherah within the temple. It is also possible that with the physical transportation of the prophet to the temple that there is a temporal transportation to this time when the statue of Asherah existed within the temple grounds. While the temporal transportation is possible with God, and there is an element where we are seeing a compilation of offenses that may not all be occurring simultaneously, it is also likely that the people of Judah continued to revert to syncretistic practices of worshiping other gods alongside the LORD that are continually indicated in the Deuteronomic history.[2]

The second abomination that the LORD wants the prophet to see involves the elders offering incense to their rooms of images. The prophet is shown a recess or hiding place (NRSV hole) in the wall that the prophet is instructed to dig through.[3] The excavation of this hiding place takes Ezekiel into a secret room where seventy elders including Jaazaniah son of Shaphan are conducting their secretive incense offerings before walls decorated with images in a way prohibited by Deuteronomy 4:17-18. In addition to the misplaced actions of offering incense before the creeping things and loathsome animals is the reality that it is the elders and not the priests who are conducting this offering. The images may be like the walls in Egyptian burial chambers or the Ishtar gate in Babylon, but it also may indicate the conglomeration of personal shrines that are in the households of the elders of Israel. The presence of seventy elders echoes the presence of seventy elders in Exodus 24: 9-18 and Number 11:16-30 where the elders are gathered to share in Moses in the burden of leading the people. In contrast these seventy elders, distinct from the elders gathered around Ezekiel in exile, are one of the causes of the condemnation of the people. If Jaazaniah son of Shaphan, the recognized and named elder, is a son of the Shaphan mentioned in 2 Kings 22, a court official involved in the reforms of Josiah, then as Kathyrn Pfister Darr indicates, “the presence of this elder within the secret chamber signaled not only the failure of the reform (of Josiah), but also the ubiquity of Israelite idolatry.” (NIB VI: 1176) The elders may state that the LORD does not see them and that the LORD has forsaken the land, but the prophet is shown that the LORD does see and wants the prophet to see as well. These secretive mysterious rituals being conducted in the dark have been unearthed by the prophets excavation, and what they conducted in darkness has now been brought into the light.

Detail from the Ishtar Gate (Reconstruction in Berlin’s Pergamon Museum)

The third abomination the prophet sees is the practice of women weeping for Tammuz. Tammuz is not mentioned elsewhere in scripture, but we do know about this practice comes from existing inscriptions from the surrounding region. Tammuz is a Sumerian myth involving the decent of Tammuz into the underworld and then rebirth corresponding to the agricultural seasons. If this practice is corresponding to the practices of the surrounding culture, then the timing would be off for this lament to be given during September (the time of the vision) but as mentioned above there is likely some element of temporal transport along with the physical transport to highlight multiple practices that the LORD finds offensive.

The final transport takes the prophet to the temple again where twenty-five men have turned their backs on the LORD to bow down to the rising sun. This again follows the prohibitions of Deuteronomy 4:19 against bowing down to the sun, moon, or any astral body. These practices are seemingly present in every portion of society in Judah: within the temple, practiced by the elders, by women and by men. The temple has not prevented the spiritual deterioration of the people because the temple itself has been corrupted by the ‘image of jealousy’ and the practices of the elders, the women, and the men within the temple compound.

Yet, the idolatrous acts of worship have also corrupted the way of life of the people of Judah. Although the idolatrous worship is enough, the people have gone further and committed acts of violence (Hebrew hamas).[4] Rimon Kasher explains the meaning of the Hebrew word hamas as:

Ĥamas is violent social injustice… The expression occurs in the story of the Flood, so what we have here is more than merely a hint of the punishment that awaits Judah. What the verse means is that God’s anger towards Israel arises not only from their religious abominations, but also from their sins in the moral and social sphere. (Ganzel, 2020, p. 76)

The idolatrous and violent actions of the people have grieved God’s heart like the story of the flood, and now Judah has put the branch to the God’s nose. The enigmatic phrase ‘sticking the branch up my nose’ has been described by interpreters as everything from a phallic symbol to the actions involved in the worship of one of the indicated idols, or simply an insulting gesture, but as Daniel Block indicates it is used to describe how the LORD feels his subjects have treated him disrespectfully. (Block, 1997, p. 299) This place that was to be a place reserved for the worship of the LORD and honoring the divine name has become transformed into a place where idolatrous practices obscure the worship of their God and have caused God to feel disgust towards the temple and those who are misusing it.

[1] Syncretism is the merging or combining of various religious practices. The theology of the Hebrew Scriptures is continually opposed to syncretism but it also narrates numerous instances of syncretic practice throughout the story of Israel and Judah.

[2] The Deuteronomic history, so called by scholars because the theological perspective echoes the book of Deuteronomy, includes the books Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings.

[3] As Katheryn Pfister Darr notes if there was already a hole in the wall why would God command the prophet to dig a hole. (NIB VI:1175)

[4] The Hebrew word hamas is not the root of the Palestinian group Hamas. The Hamas currently involved in the Hamas-Israel conflict derives its name from an acronym of Harakata al-Muqawama al-Islamiya (translated as Islamic resistance Movement).

Ezekiel 7 A Three Alarm Crisis

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Jerusalem is on Fire from the Art Bible (1896)

Ezekiel 7

The word of the LORD came to me: ² You, O mortal, thus says the Lord GOD to the land of Israel:

An end! The end has come upon the four corners of the land.
³ Now the end is upon you, I will let loose my anger upon you; I will judge you according to your ways, I will punish you for all your abominations.
⁴ My eye will not spare you, I will have no pity. I will punish you for your ways, while your abominations are among you. Then you shall know that I am the LORD.
⁵ Thus says the Lord GOD: Disaster after disaster! See, it comes.
⁶ An end has come, the end has come. It has awakened against you; see, it comes!
⁷ Your doom has come to you, O inhabitant of the land. The time has come, the day is near — of tumult, not of reveling on the mountains.
⁸ Soon now I will pour out my wrath upon you; I will spend my anger against you. I will judge you according to your ways, and punish you for all your abominations.
⁹ My eye will not spare; I will have no pity. I will punish you according to your ways, while your abominations are among you. Then you shall know that it is I the LORD who strike.
¹⁰ See, the day! See, it comes! Your doom has gone out. The rod has blossomed, pride has budded.
¹¹ Violence has grown into a rod of wickedness. None of them shall remain, not their abundance, not their wealth; no pre-eminence among them.
¹² The time has come, the day draws near; let not the buyer rejoice, nor the seller mourn, for wrath is upon all their multitude.
¹³ For the sellers shall not return to what has been sold as long as they remain alive. For the vision concerns all their multitude; it shall not be revoked. Because of their iniquity, they cannot maintain their lives.
¹⁴ They have blown the horn and made everything ready; but no one goes to battle, for my wrath is upon all their multitude.
¹⁵ The sword is outside, pestilence and famine are inside; those in the field die by the sword; those in the city — famine and pestilence devour them.
¹⁶ If any survivors escape, they shall be found on the mountains like doves of the valleys, all of them moaning over their iniquity.
¹⁷ All hands shall grow feeble, all knees turn to water.
¹⁸ They shall put on sackcloth, horror shall cover them. Shame shall be on all faces, baldness on all their heads.
¹⁹ They shall fling their silver into the streets, their gold shall be treated as unclean.
Their silver and gold cannot save them on the day of the wrath of the LORD. They shall not satisfy their hunger or fill their stomachs with it. For it was the stumbling block of their iniquity. ²⁰ From their beautiful ornament, in which they took pride, they made their abominable images, their detestable things; therefore I will make of it an unclean thing to them.
²¹ I will hand it over to strangers as booty, to the wicked of the earth as plunder; they shall profane it.
²² I will avert my face from them, so that they may profane my treasured place; the violent shall enter it, they shall profane it.
²³ Make a chain! For the land is full of bloody crimes; the city is full of violence.
²⁴ I will bring the worst of the nations to take possession of their houses. I will put an end to the arrogance of the strong, and their holy places shall be profaned.
²⁵ When anguish comes, they will seek peace, but there shall be none.
²⁶ Disaster comes upon disaster, rumor follows rumor; they shall keep seeking a vision from the prophet; instruction shall perish from the priest, and counsel from the elders.

²⁷ The king shall mourn, the prince shall be wrapped in despair, and the hands of the people of the land shall tremble. According to their way I will deal with them; according to their own judgments I will judge them. And they shall know that I am the LORD.

My father was a firefighter when I was growing up, and the number of alarms would determine the number of trucks that would be sent to a reported fire. Larger disasters required more trucks and firefighters available to fight the fire or rescue trapped people and they would attempt to dispatch the appropriate response for the situation. The structure of chapter seven sounds three distinct alarms for this disaster which is coming upon the land of Israel and threatens not only Jerusalem, but all the towns of Judea with survivors having to flee to the mountains in powerlessness and humiliation. Yet, for the people hearing these three alarms from the prophet there are no rescuers to deliver them.

Before dealing with the alarms that we encounter in Ezekiel 7, I want to take a moment to recall the character of the LORD as articulated in Exodus 34:

⁵ The LORD descended in the cloud and stood with him there, and proclaimed the name, “The LORD.” ⁶ The LORD passed before him, and proclaimed,

“The LORD, the LORD,
a God merciful and gracious,
slow to anger,
and abounding in steadfast love and faithfulness,
⁷ keeping steadfast love for the thousandth generation,
forgiving iniquity and transgression and sin,
yet by no means clearing the guilty,
but visiting the iniquity of the parents upon the children
and the children’s children,
to the third and the fourth generation.”

The elements of this list, sometimes called the thirteen attributes of God, are critical to understanding the character of the God of Israel. Within this identity is a God who is merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness who forgives, but there is also the caution that God will not clear the guilty. Ezekiel understands that God has been slow to anger, has continually sought to show Israel steadfast love and faithfulness but Israel has responded with disobedience for generations. Israel has failed, within the prophecies of Ezekiel, to be a light to the nations and now God will no longer clear the guilty who are continuing to corrupt the people of God and to violate God’s covenant.

The first alarm occurs in the first four verses of the chapter when Ezekiel is to declare the end for the land and the people. This is similar to the language of Amos 8:2 where the LORD declares an end for the people of Samaria:

The end has come upon my people Israel; I will never pass them by again.

Amos declared to the northern kingdom that their grace period was running out, and now Ezekiel from exile warns the people of Judah that their grace period has also expired. In the past God may have overlooked their failures to live according to the covenant but now the curses in the law are being enacted. (Block, 1997, p. 249)

A second alarm resounds in verses five through nine. The flow is broken by indicating God speaks a second time at the beginning of verse five. Six words describe the impact of the curse which the people’s continued disobedience have awakened: disaster, end, doom, the time, the day, and the tumult. The language is similar to Zephaniah 1: 14-16, and it is possible that Ezekiel may have been familiar with this prophet from forty to fifty years earlier. Regardless of the similarities, the announcement of this alarm does not give any chance for return, for the time when the wrath of God will unfold upon the nation will be soon. The punishment is for the purpose of removing the abominations from among the people and they will realize that this is the action of their God in response to their long running disobedience.

The final alarm begins in verse ten as many of the words that described the impact of the curse are now repeated along with additional descriptions. The arrival of the day and doom twists the imagery of the budding rod which declared Aaron as God’s chosen high priest (Numbers 17) into a rod of violence and wickedness. In the time where this rod is blooming the normal actions of buying and selling have become meaningless for the land and the marketplace have all been invaded and there is no expectation of returning to one’s home. A sentinel sounds the horn to alert the people to defend their homes, but no one prepares to fight. Conflict destroys those outside the city while famine and sickness ravage those behind the walls. The only refuge is the mountains where the people wail over their fate. Their panic is so complete that their hands have become weak, and they even lose control over their bladders[1]. There is no buying oneself out of this situation and gold and silver are thrown away as unclean[2] things. God has turned away and the worst of the nations comes to put an end to the disobedience of the people. No one can change the unfolding of this curse. The visions of the prophets fail, the priest no longer have instruction (torah) to give, the elders have no counsel, the king mourns, and the princes are without hope. Every corner of the land is stricken by this long-delayed judgment and in the end the people will know the LORD.

These words were hard to hear when they were first spoken or read, and they are difficult today. Many Christians want the God of steadfast love and faithfulness but do not want a God who judges them if they are the ones guilty of disobedience. Many modern people have an agnostic view of God, where God will neither do good or ill. For the prophets this would be the definition of foolishness. There is always a risk when a people focus on the grace of God that the sense of awe and wonder becomes diminished, and both cynicism and self determination replace obedience and respect. The patience of God in the past for Judah has led to complacency among the people in Ezekiel’s time. These words of Ezekiel point to a process of undoing the pillars that the people of Israel’s false security rested upon. In the end the prophecy of Ezekiel envisions a people who once again know the LORD and whose abominations and idols have been removed.

[1] The NRSV’s all knees turn to water is misleading. The imagery here is losing control of the bladder in a state of panic, or crudely pissing oneself in fear. (NIB VI: 1167)

[2] The Hebrew nidda denotes bodily secretions, especially menstrual blood which was considered a source of uncleanness in the Levitical ideas of purity. (NIB VI: 1167)

Ezekiel 6 Judgment Against the Land of Israel

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Judean Hills viewed from the Dead Sea by Kreecher at Russian Wikipedia – Transferred from ru.wikipedia to Commons., Public Domain, https://commons.wikimedia.org/w/index.php?curid=4241172

Ezekiel 6

¹ The word of the LORD came to me: ² O mortal, set your face toward the mountains of Israel, and prophesy against them, ³ and say, You mountains of Israel, hear the word of the Lord GOD! Thus says the Lord GOD to the mountains and the hills, to the ravines and the valleys: I, I myself will bring a sword upon you, and I will destroy your high places. ⁴ Your altars shall become desolate, and your incense stands shall be broken; and I will throw down your slain in front of your idols. ⁵ I will lay the corpses of the people of Israel in front of their idols; and I will scatter your bones around your altars. ⁶ Wherever you live, your towns shall be waste and your high places ruined, so that your altars will be waste and ruined, your idols broken and destroyed, your incense stands cut down, and your works wiped out. ⁷ The slain shall fall in your midst; then you shall know that I am the LORD.

⁸ But I will spare some. Some of you shall escape the sword among the nations and be scattered through the countries. ⁹ Those of you who escape shall remember me among the nations where they are carried captive, how I was crushed by their wanton heart that turned away from me, and their wanton eyes that turned after their idols. Then they will be loathsome in their own sight for the evils that they have committed, for all their abominations. ¹⁰ And they shall know that I am the LORD; I did not threaten in vain to bring this disaster upon them.

¹¹ Thus says the Lord GOD: Clap your hands and stamp your foot, and say, Alas for all the vile abominations of the house of Israel! For they shall fall by the sword, by famine, and by pestilence. ¹² Those far off shall die of pestilence; those nearby shall fall by the sword; and any who are left and are spared shall die of famine. Thus I will spend my fury upon them. ¹³ And you shall know that I am the LORD, when their slain lie among their idols around their altars, on every high hill, on all the mountain tops, under every green tree, and under every leafy oak, wherever they offered pleasing odor to all their idols. ¹⁴ I will stretch out my hand against them, and make the land desolate and waste, throughout all their settlements, from the wilderness to Riblah. Then they shall know that I am the LORD.

The sign-acts of the previous two chapters have been directed against the city of Jerusalem, but now the judgment is expanded to the mountains of Israel. The city of Jerusalem, the temple, the Davidic king, and the land have all been pillars upon which the people’s false sense of security rested. Just as chapters four and five were directed against Israel, now the focus shifts to the land. In this chapter we also begin to see the reason for the fractured relationship between God and God’s people. The worship at the high places of other gods by the people has broken the LORD’s heart and led to this broken relationship.

This oracle begins with the characteristic address to the prophet as mortal (literally son of man) and then immediately proceeds to what Daniel Block calls the ‘hostile orientation formula’ (Block, 1997, p. 34) when Ezekiel is instructed to ‘set his face towards’ the mountains of Israel. It may derive from the idea that a person delivering a curse must be facing the object of cursing[1] or it may generally refer to the common practice of facing the one who you are addressing. Yet, Ezekiel’s address of the mountains of Israel from the exile in Babylon would’ve been merely directional like the Islamic practice of facing Mecca to pray. The command to set one’s face towards an place, person or object is universally used throughout the book of Ezekiel to denote the LORD’s hostility towards the object that the face is set towards.

The religious problems of the people of Judah are not concentrated only in the temple. The high places (Hebrew bamot) have existed throughout Israel’s time in the land and although there are positive references in the time prior to the construction of the temple, the majority of references are viewed from the perspective of the author of 1 and 2 Kings as a source of embarrassment once Solomon’s temple is built. Yet even Solomon constructed high places late in his reign. Josiah’s attempts to purge the nation of Israel of these high places ends with his death and the worship at these high places resumed shortly afterwards. Most of the high places noted in the scriptures are not out in the wilderness places but are in inhabited areas where the people could easily access them.

The altars, incense stands, and idols in these high places indicate the misdirected faith of the people of Israel. Altars and incense stands can be used properly in the worship of the LORD in the temple, but they can also be used in the worship of these other images for other gods. Daniel Block argues that the word often translated idols or images should be harsher:

Modern sensitivities prevent translators from rendering the expression as Ezekiel intended it to be heard, but had he been preaching today, he would probably have identified these idols with a four-letter word for excrement.[2] (Block, 1997, p. 226)

The continued presence of these high places, altars, incense stands, and idols have left the LORD brokenhearted (NRSV crushed) at the way Israel has failed to be faithful to God. Like in the Genesis narrative of the flood (Genesis 6-7) when God is sorry to have created humanity, the result is the same: God resolved to blot out (expunge) humanity in Genesis and here the towns and high places will be ruined (expunged).[3]

God’s words may be harsh in this portion of Ezekiel, but they are not without hope. There is a future for a remnant and a possibility for renewal, but the renewal will occur in a new place. For this renewal to happen the people must remember the LORD and know the LORD. When the pillars on which the peoples’ false sense of security are broken down the people will remember their God and they will loathe their previous unfaithfulness. The words of this prophecy are clearly aligned with the curses of Leviticus 26:30-33 and the consequences of disobedience long delayed have not been spoken in vain.

The God of Israel is a passionate God who desperately wants to abide among the people, but this God will not be taken for granted. The land, the temple, the city, the stable line of Davidic kings are all conditioned on loyalty to the LORD as articulated in the covenant. The painful words of the heartbroken God of the people of Israel may be difficult to hear, and the loss of the land, the death of many of the people, and the need for the remnant to begin again as strangers in a strange land must have been challenging. Yet, Ezekiel’s words do not seem to change the direction of the people until after the

[1] For example the actions of Balaam in Number 22-24.

[2] Block’s argument is based on the practice of looking at the words a new word is constructed from. If the hypothesis of Block and others is correct the images or idols are representative of ‘shitgods.’ Ezekiel is responsible for 39 or the 48 occurrences in the Hebrew Scriptures of the Hebrew word gillum which is what is translated idols or images here.

[3] The same Hebrew verb maha is used in both Genesis 6-7 and here.

Ezekiel 5 An Image of Jerusalem’s Destruction

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Jerusalem is on Fire from the Art Bible (1896)

Ezekiel 5: 1-4

¹ And you, O mortal, take a sharp sword; use it as a barber’s razor and run it over your head and your beard; then take balances for weighing, and divide the hair. ² One third of the hair you shall burn in the fire inside the city, when the days of the siege are completed; one third you shall take and strike with the sword all around the city; and one third you shall scatter to the wind, and I will unsheathe the sword after them. ³ Then you shall take from these a small number, and bind them in the skirts of your robe. ⁴ From these, again, you shall take some, throw them into the fire and burn them up; from there a fire will come out against all the house of Israel.

An uncomfortable prophet becomes the embodiment of an uncomfortable message. The God of Israel has transformed from being the protector of Jerusalem to being actively engaged in the scattering and death of the people of Jerusalem. This culmination of the sign-act which through lying on one side, eating a restrictive diet, constructing a model of the siege and now the shaving of the prophet’s hair by a sword has deconstructed the identity of the prophet to demonstrate the destructive forces that are being unleased on Jerusalem. Ezekiel among the prophets has the greatest concern for ritual purity in relation to the Levitical understanding of a priest. Near the end of the book of Ezekiel he will note that priests are not to shave their heads (Ezekiel 44: 20) and this follows the prohibition of shaving bald spots on their heads or shaving the edges of their beards in mourning for all priests (Leviticus 21: 5, see also Deuteronomy 14: 1 where this practice is extended to all people). As before the command of the LORD pushes Ezekiel past the boundaries of what is expected of a priest and perhaps removes him from the role of the priesthood to serve as a strange prophet with a message that embodies the LORD’s disgust at what Israel has become.

Priests were prohibited from shaving their heads, even in the act of mourning but the use of a sharp sword as the instrument may point to the experience of shaving as a mark of dishonor or humiliation as part of a military defeat. Jerusalem is facing a military catastrophe as the continued image of the siege demonstrates. Ezekiel has already been instructed to cook his food in a way that violated his understanding of faithfulness to God’s law, and yet here Ezekiel does not protest. Ezekiel has been commanded to be obedient in contrast with the people. The implication is that the prophet does shave his head and beard, weighs his hair, and divides it in thirds according to the instructions. Two thirds of the city are represented destroyed either within or outside the city by the burning or striking of the representative thirds and the remnant remains under threat of God unsheathing the sword after them. Only a small number is bound to the prophet in order to remain safe.

Ezekiel 5: 5-17

⁵ Thus says the Lord GOD: This is Jerusalem; I have set her in the center of the nations, with countries all around her. ⁶ But she has rebelled against my ordinances and my statutes, becoming more wicked than the nations and the countries all around her, rejecting my ordinances and not following my statutes. ⁷ Therefore thus says the Lord GOD: Because you are more turbulent than the nations that are all around you, and have not followed my statutes or kept my ordinances, but have acted according to the ordinances of the nations that are all around you; ⁸ therefore thus says the Lord GOD: I, I myself, am coming against you; I will execute judgments among you in the sight of the nations. ⁹ And because of all your abominations, I will do to you what I have never yet done, and the like of which I will never do again. ¹⁰ Surely, parents shall eat their children in your midst, and children shall eat their parents; I will execute judgments on you, and any of you who survive I will scatter to every wind. ¹¹ Therefore, as I live, says the Lord GOD, surely, because you have defiled my sanctuary with all your detestable things and with all your abominations — therefore I will cut you down; my eye will not spare, and I will have no pity. ¹² One third of you shall die of pestilence or be consumed by famine among you; one third shall fall by the sword around you; and one third I will scatter to every wind and will unsheathe the sword after them.

¹³ My anger shall spend itself, and I will vent my fury on them and satisfy myself; and they shall know that I, the LORD, have spoken in my jealousy, when I spend my fury on them. ¹⁴ Moreover I will make you a desolation and an object of mocking among the nations around you, in the sight of all that pass by. ¹⁵ You shall be a mockery and a taunt, a warning and a horror, to the nations around you, when I execute judgments on you in anger and fury, and with furious punishments — I, the LORD, have spoken — ¹⁶ when I loose against you my deadly arrows of famine, arrows for destruction, which I will let loose to destroy you, and when I bring more and more famine upon you, and break your staff of bread. ¹⁷ I will send famine and wild animals against you, and they will rob you of your children; pestilence and bloodshed shall pass through you; and I will bring the sword upon you. I, the LORD, have spoken.

If you are making this journey with me through Ezekiel it quickly becomes uncomfortable to hear these harsh words of judgment from God directed at Jerusalem recorded in these first five chapters. This strange prophet’s declarations are unfamiliar to most people who are used to a less judgmental version of Christianity. As Katheryn Pfisterer Darr can state,

Ezekiel has a difficult time securing a place in mainstream Christianity. With a few well-known exceptions (e.g., the valley of dry bones vision in 37: 1-14), his oracles seldom make their way into lectionary readings and sermons, for they are deemed too severe, too complex, and too painful to set before our congregations and Bible study groups. And Ezekiel makes us uncomfortable—a sentiment we surely share not only with his original audience in exile, but also with two and a half millennia of his interpreters, both Jewish and Christian. Among the early rabbis, for example, we find the opinion that reading the book’s beginning and ending was too dangerous to be undertaken by anyone younger than thirty years of age. (NIB VI:1129)

This particular prophetic unit is, “one of the harshest that is delivered to the nation anywhere in Tanakh. It remains difficult to read, even as we are removed by so many generations.” (Ganzel, 2020, p. 54) Yet, even with the harshness and difficulty of reading Ezekiel I still believe it has something to teach us about a passionate God and a people who were once a treasured possession, a holy people, and a nation of priests (Exodus 19: 5-6) but now are viewed as impure and disgusting.

Jerusalem has ceased to be Zion, the home of God. Their privileged status has been forfeited at this time in their story with God, and Ezekiel is concerned with both pronouncing the change of status but also communicating the cause for this change. Throughout the first five chapters we have heard the charge that the people have rebelled against God’s statutes and ordinances. They were intended to be a witness to the righteousness of God revealed to them by the covenant. Instead, they failed to even live up to the righteousness of the nations[1] (ordinances of the nations in NRSV) and this is the root of the LORD’s anger with his people.

Ezekiel frequently uses the language of purity/impurity from the law, particularly Leviticus. Ezekiel uses the terms ‘detestable things’ (Hebrew shikkutzim) and ‘abominations’ (Hebrew to’evot) for the first of more than eighty uses throughout his prophecies. Detestable things typically refer to impure creatures which are forbidden as food, but in Ezekiel they normally refer to the idolatrous practices which have defiled the temple and the people. Abominations in the law are things that is, “hateful, disgusting, or worthy of condemnation.” (Ganzel, 2020, p. 51) and throughout Ezekiel these are the items that defile the bond between husband and wife, the land, the temple, Sabbath, and even God’s name. For Ezekiel these detestable things and abominations corrupt the people, the land, and even the temple making them impure and disgusting to God. The treasured possession is polluted, the holy people are unholy, and the nation of priests have become idolatrous.

The judgment echoes the language of the curses in the law[2] as well as what is found in other prophets.[3] It also remembers the cannibalism that is reported during the siege of Samaria under Ben-Hadad as referenced in 2 Kings 6: 24-41. Ezekiel adds to the reports of eating children or other residents with the reversal of children eating parents. The stress and starvation of siege warfare can make people abandon their humanity in the struggle to survive. Yet, for Ezekiel the Babylonians are not the primary oppressors of Jerusalem. The Babylonians are merely their God’s deadly arrows of famine and destruction.

The God presented by the prophets has a surprisingly human range of emotions from passionate love to anger. Years ago, when I was working through Jeremiah I realized this was the language of a broken-hearted God. God is grieving the loss of what could have and perhaps should have been with the people. Is God reacting rationally, absolutely not, God is reacting emotionally in Ezekiel. This is a painful text which causes us to ask difficult questions. What would cause God the heartbreak which leads to this rage? What actions cause God’s people to go from treasured possessions to detestable things and abominations? How do we explain the disasters within our lives, our churches, and our society and does God have a role in those disasters? What are the ‘idols’ that we trust instead of the God we claim to worship? What are the obligations of our identity as the people of God? All challenging questions without easy answers. The prophet finds himself caught between a rebellious people and a passionate God. He occupies that uncomfortable place of faithfulness is a time a judgment. Yet, even the prophet’s faithfulness may look like disobedience to the strict ideas of purity. There are no easy answers in Ezekiel. The first half of the book leads us unrelentingly to the destruction of Jerusalem, and it is only in the second half where the hope for the surviving remnant can be voiced.

[1] Hebrew mishpat haggoyim this would be a strong condemnation from the perspective of a law observant Hebrew. The righteousness of the Gentiles would be an oxymoron to the Jewish people who viewed themselves as the bearers of God’s vision of righteousness. Ezekiel argues they would not even maintain the standard of those outside the covenant.

[2] Leviticus 26: 29, Deuteronomy 28: 53-57

[3] Isaiah 9:20-21; 49:26 (although here it refers to Israel’s enemies); Jeremiah 19:9; Zechariah 11:9

Ezekiel 4 The Siege of Jerusalem Portrayed

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Jerusalem is on Fire from the Art Bible (1896)

Ezekiel 4

¹ And you, O mortal, take a brick and set it before you. On it portray a city, Jerusalem; ² and put siegeworks against it, and build a siege wall against it, and cast up a ramp against it; set camps also against it, and plant battering rams against it all around. ³ Then take an iron plate and place it as an iron wall between you and the city; set your face toward it, and let it be in a state of siege, and press the siege against it. This is a sign for the house of Israel.

⁴ Then lie on your left side, and place the punishment of the house of Israel upon it; you shall bear their punishment for the number of the days that you lie there. ⁵ For I assign to you a number of days, three hundred ninety days, equal to the number of the years of their punishment; and so you shall bear the punishment of the house of Israel. ⁶ When you have completed these, you shall lie down a second time, but on your right side, and bear the punishment of the house of Judah; forty days I assign you, one day for each year. ⁷ You shall set your face toward the siege of Jerusalem, and with your arm bared you shall prophesy against it. ⁸ See, I am putting cords on you so that you cannot turn from one side to the other until you have completed the days of your siege.

⁹ And you, take wheat and barley, beans and lentils, millet and spelt; put them into one vessel, and make bread for yourself. During the number of days that you lie on your side, three hundred ninety days, you shall eat it. ¹⁰ The food that you eat shall be twenty shekels a day by weight; at fixed times you shall eat it. ¹¹ And you shall drink water by measure, one-sixth of a hin; at fixed times you shall drink. ¹² You shall eat it as a barley-cake, baking it in their sight on human dung. ¹³ The LORD said, “Thus shall the people of Israel eat their bread, unclean, among the nations to which I will drive them.” ¹⁴ Then I said, “Ah Lord GOD! I have never defiled myself; from my youth up until now I have never eaten what died of itself or was torn by animals, nor has carrion flesh come into my mouth.” ¹⁵ Then he said to me, “See, I will let you have cow’s dung instead of human dung, on which you may prepare your bread.”

¹⁶ Then he said to me, Mortal, I am going to break the staff of bread in Jerusalem; they shall eat bread by weight and with fearfulness; and they shall drink water by measure and in dismay. ¹⁷ Lacking bread and water, they will look at one another in dismay, and waste away under their punishment.

Ezekiel has eaten and ingested the scroll that was given to him by the LORD and now he becomes the physical embodiment of the words of lament, morning, and woe. Previous prophets have used ‘sign-acts’ to convey a message. There is a societal expectation that prophets will do strange actions to convey a symbolic meaning: whether it is Ahijah the Shilonite tearing the new garment he was wearing into twelve pieces and handing ten to Jeroboam to indicate God was handing ten tribes to Jeroboam to reign over (1 Kings 11 29-39) or Zedekiah son of Chenaanah making horns of iron[1] (1 Kings 22: 11) Elisha having King Joash strike the ground with arrows to symbolize victory (2 Kings 13: 14-19), Isaiah walking around naked and barefoot for three years (Isaiah 20. Jeremiah burying and retrieving a loincloth, breaking an earthenware jug, or wearing a yoke[2] (Jeremiah 13: 1-11; 19: 1-13; 27) Hosea’s relationship with his wife becomes an enactment of God’s relationship with Israel (Hosea 1-3) or Zechariah’s creation of a crown to put on the high priest Joshua (Zechariah 6). Yet, Ezekiel makes this type of visual prophecy a central part of his ministry to the people. ‘Sign-acts’ are a part of the modus operandi of the prophet Ezekiel as he embodies the word of God he is given. The nature and duration of the acts assumes an audience. These actions are public actions which are designed to provoke reaction, discussion, and communication.

The actions as commanded by the LORD would take over the prophet’s life for over a year. As Ellen Davis writes, “The prophet so consumed the divine word that finally his life…was important only to illustrate it might well claim to speak for YHWH.” (Davis, 1989, p. 70) Ezekiel is going to feel the pain of his people in his body as he prefigures the action of the siege, the length of exile, and the meager rations that those remaining in Jerusalem will encounter. His strange actions will be observed by his fellow exiles, but they will ultimately be communicated through family, social, political, and religious networks to those in Judah. Although he is already in exile in Babylon and will not endure the siege like those in Jerusalem his actions will embody the pain that is coming upon the people as a result of their hardheaded and hard-hearted ways of resisting the LORD’s covenant.

Ezekiel and Jeremiah both are attempting to deconstruct the “four pillars upon which Judah’s (false) sense of security was built.” (Block, 1997, p. 162) Jeremiah was working among those still in Judah as Ezekiel began his work among the exiles. The four pillars centered on the LORD the God of Israel’s covenant with Israel, God’s commitment to the land, God’s commitment to Jerusalem and the temple, and finally God’s promises to David. The covenant that the LORD entered into with the people at Sinai provided divine protection but included the obligation of faithfulness to the commands and ordinances of the covenant. Although there is an understanding of God being the creator of the heavens and the earth there was also the expectation of their God as the sovereign tied to a specific land and having an interest in defending the territory of Israel. Frequently the Israelites used the framework of the surrounding nations view of their ‘territorial deities’ to shape their imagination of their LORD. Jerusalem and the temple were viewed as special because they were the place that was a residence for the name of God, and the turning away of Sennacherib and the Assyrian threat during the time of King Hezekiah and the prophet Isaiah had reinforced this belief of “Zion’s inviolability.” (Block, 1997, p. 163) Lastly there was the covenant with David in 2 Samuel 7 where the LORD would guarantee the Davidic dynasty. The message both Jeremiah and Ezekiel received demonstrated the fallacy of the trust the people placed on God’s protection of the people, the land, the city/temple, and the king because the people did not attend to the commandments and ordinances that were a part of the covenant. Due to the disobedience and rebellion of the people their LORD was oriented against them and was allowing the punishment to fall first on his prophet and then on the people.

Ezekiel’s sign-act begins with taking a presumably wet slate or brick of clay and inscribing a visual representation of Jerusalem upon it. Archeologists have unearthed similar tablets and bricks depicting other cities in this region of Babylon. (NIB VI: 1143) Then this representation of Jerusalem is placed under siege by building a siege wall to isolate the city, setting up ramps (most cities are built on hills and surrounded by walls thus requiring ramps to assault) encamping a representative army around it and placing battering rams around the city. Siege in the ancient world worked in a double fashion, it isolated the city from sources of food, water, supplies, and reinforcements and it actively worked to destroy the walls that protected the city and to hasten the end of the siege. The iron griddle or iron plate separates the prophet from the city, but also may indicate God’s separation from the city. The prophet can demonstrate the siege but is powerless to prevent its happening.

The prophet is then called to bear the iniquity or punishment of the people of Israel and Judah for a number of days representing the years of punishment. Ezekiel’s act of bearing the iniquities of the people does not serve an atoning function like the scapegoat on the Day of Atonement (Leviticus 16: 21) but instead becomes a demonstration of the consequence of the long-endured stubbornness of the people. The three hundred ninety days (representing three hundred ninety years) of punishment for Israel presents several questions for an interpreter: who is represented by Israel, when are the three hundred ninety years of disobedience and when does the judgment of Israel begin? Israel (Samaria) and Judah separated in 922 and Assyria conquers Northern Israel in 721 BCE (a period of two hundred years) so one may question if the Israel here refers to Samaria or some unified vision of Israel which includes Judah. Perhaps Samaria’s disobedience has continued until this time and that would bring it closer to the period of three hundred ninety years. 1 Kings would indicate from its perspective the northern kingdom of Israel was disobedient to the LORD from its foundation with no ruler who did what was right in the eyes of the LORD. This three hundred ninety years may also harken back to Israel’s history in Egypt and its eventual liberation, and Ezekiel may be imagining a new exodus event in the people’s future. The forty days of Judah is easier to relate to the experience of exile in Babylon, but it also follows the pattern of Israel’s history when the people wandered in the wilderness for forty years for their disobedience.

According to the number of days in which you spied out the land, forty days, for every day a year, you shall bear your iniquity, forty years, and you shall know my displeasure. Number 14: 34

The action of laying on the right side for three hundred ninety days bound in cords and then a further forty days on the left side sounds impossible to accomplish, but Ezekiel is physically putting his body on the line as an image for the people. It is worth remembering that at the end of the previous chapter Ezekiel We are not given the complete details of how the prophet enacted this, but this repeated action would attract curiosity from the exiles and would probably be communicated to the residents of Judah.

During this extended embodiment of Judah’s punishment, the prophet is on a highly restricted diet: roughly six hundred fifty grams of water a day and about one thousand calories of a bread-like cake. This is a nutrient and calorie poor diet which probably gave the prophet little energy to do anything beyond lying around in the warm climate of Babylon. This siege diet which represents “scraping the bottom of each of the storage barrels.” (Block, 1997, p. 184) creates a cake that a third century experiment recorded by the Babylonian Talmud (Erubin 81a) demonstrated that a dog would refuse. (NIB VI: 1148) Yet the only thing the prophet resists is the command to bake the cake over human excrement. This may go back to the provisions in Deuteronomy that required the people to bury their excrement outside the camp. (Deuteronomy 23: 12-13) This request for God to amend his command is the first time the prophet speaks in the book, and God grants the request to allow cow chips to be used instead. Other than this request it appears that Ezekiel obediently embodies God’s commands. He becomes a visual representation of the words of God and an image of a suffering servant bearing the punishment of his people.

Ezekiel used the language of the covenant to challenge the four pillars that the people of Jerusalem have placed their misguided belief in their safety from the Babylonians or any other invasion. The language of ‘the staff of bread’ echoes the language of Leviticus 26:26 where the result of disobedience results in a situation where bread is doled out by weight and those who eat are not satisfied. Ezekiel’s diet would put him in a significant caloric deficit until the end of his ordeal. The upcoming siege of Jerusalem will be an experience of extreme hunger and starvation for many in Jerusalem and they, like the prophet who is embodying this dark future, will waste away as the days crawl on and the food dries up.

[1] Zedekiah was a false prophet, but he illustrates the cultural expectations of a prophet.

[2] Hananiah breaking of Jeremiah’s yoke was also a ‘sign-act’ even though performed by a false prophet.

Ezekiel 3 A Consumed Word, A Commissioned Sentinel, and a Prophet Silenced

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Poole, Paul Falconer; Sketch for ‘Vision of Ezekiel’; Tate; http://www.artuk.org/artworks/sketch-for-vision-of-ezekiel-201293

Ezekiel 3: 1-15

¹ He said to me, O mortal, eat what is offered to you; eat this scroll, and go, speak to the house of Israel. ² So I opened my mouth, and he gave me the scroll to eat. ³ He said to me, Mortal, eat this scroll that I give you and fill your stomach with it. Then I ate it; and in my mouth it was as sweet as honey.

⁴ He said to me: Mortal, go to the house of Israel and speak my very words to them. ⁵ For you are not sent to a people of obscure speech and difficult language, but to the house of Israel — ⁶ not to many peoples of obscure speech and difficult language, whose words you cannot understand. Surely, if I sent you to them, they would listen to you. ⁷ But the house of Israel will not listen to you, for they are not willing to listen to me; because all the house of Israel have a hard forehead and a stubborn heart. ⁸ See, I have made your face hard against their faces, and your forehead hard against their foreheads. ⁹ Like the hardest stone, harder than flint, I have made your forehead; do not fear them or be dismayed at their looks, for they are a rebellious house. ¹⁰ He said to me: Mortal, all my words that I shall speak to you receive in your heart and hear with your ears; ¹¹ then go to the exiles, to your people, and speak to them. Say to them, “Thus says the Lord GOD”; whether they hear or refuse to hear.

¹² Then the spirit lifted me up, and as the glory of the LORD rose from its place, I heard behind me the sound of loud rumbling; ¹³ it was the sound of the wings of the living creatures brushing against one another, and the sound of the wheels beside them, that sounded like a loud rumbling. ¹⁴ The spirit lifted me up and bore me away; I went in bitterness in the heat of my spirit, the hand of the LORD being strong upon me. ¹⁵ I came to the exiles at Tel-abib, who lived by the river Chebar. And I sat there among them, stunned, for seven days.

Throughout this introduction to the book of Ezekiel there are continuous reminders to the prophet that he is to be obedient. In contrast to the stubborn and rebellious nature of the people Ezekiel is almost passive in his response to this call, but that may not be from resistance as some commentaries suggest but instead a desire to be careful. Ezekiel’s call is to be faithful and to embody exactly the words that the LORD entrusts to him to the people. Ezekiel’s God is very precise with the commands and words for Ezekiel and silence is a more faithful response than adding anything to the words he receives.

At the end of the previous chapter Ezekiel is commanded to eat what is given to him and then the scroll is presented, now he is commanded to eat the scroll twice. Repetition is a common feature of Ezekiel’s prophecies, and it does not indicate any reluctancy on the prophet’s part, instead when he is commanded to eat the scroll he opens his mouth, and it is given to him to eat. Once the scroll is given, or perhaps already in his mouth, the second command to eat it and fill his stomach with it comes. This comes almost as an encouragement as the prophet is in the process of consuming the words of God and ingesting them. The words of God being ‘sweeter than honey’ also occur in two of the psalms that meditate on God’s law: Psalm 19:11 and Psalm 119: 103 and Revelation will echo this motif when John receives a scroll from an angel and ingests it in Revelation 10: 9-10.

The obedient prophet who receives and ingests the words of God is now sent to a people in exile but still in rebellion against their God. Although there are probably people from many nations who speak many languages in the region where Ezekiel and the exiles are placed by Babylon, Ezekiel’s focus is only on the house of Israel. God warns Ezekiel that he will be resisted as a bearer of the word of God because the people have repeatedly rejected their God. To enable the prophet to faithfully become the message for this stubborn people he will have to embody the meaning of his name Ezekiel, God hardens. His will be hardheaded like the hardest stone[1] even harder than flint. Ezekiel’s forehead of stone will come against the hard foreheads and hard hearts of the people of Israel.

Once again Ezekiel is lifted up by the ruach (spirit/wind) as the glory of the LORD departs. Now instead of focusing on the overwhelming visual scene the descriptions are primarily auditory. This is appropriate since the focus of Ezekiel is not about dwelling on the glory of God but upon the message he is given to carry. The focus has moved from the approach of the LORD to the call of the prophet as a bearer of the word. Ezekiel is not in control, instead he, like the living creatures, is animated by the spirit that lifts him up and bears him away.[2] By the time he arrives among the exiles at Tel-abib the sweetness of the scroll has been transformed into bitterness and heat in his spirit. If the consummation of the words of the scroll of God and the animation by the ruach of God were not enough to emphasize the prophet’s dependence upon the LORD for his words and actions, we are now informed that the hand of God is also strong upon him. He returns to the river Chebar a man overwhelmed by the divine presence and sits in a stunned silence for a week.

Daniel Block reads this week as a time where Ezekiel resists God’s call and he seems to believe the prophet is, “socially ostracized, physical exhausted, and emotionally disturbed.” (Block, 1997, p. 138) but I think this is reading too much into the scene. As we will see in future scenes, Ezekiel may not go out among the exiles, but he is actively sought out by the elders. Block will later comment on psychologists having a field day with Ezekiel (Block, 1997, p. 152) but perhaps instead of Ezekiel being emotionally disturbed he is in a period of grieving. He has been commanded to ingest a message of “lamentation, mourning and woe” for the house of Israel that he is to bear. Perhaps like Job’s friends he is sitting shiva, but now instead of mourning a friend he is mourning the disasters that await his people.

Ezekiel will become one hardened by God. He will be both the medium and the message which he “digested, internalized, incorporated, embodied, and lived.” (Block, 1997, p. 131) He becomes like the living creatures, animated by the spirit of God and a visible part of God’s often unseen movements. Words that were once sweet on the tongue will lead him on a path to bitterness and heat of spirit as he carries them with the hand of the LORD heavy upon him to a rebellious people of hard foreheads and hard hearts. Ezekiel may be strange to many Christians, but he is not a madman. The prophet is given a difficult task where obedience to the divine word is the only possible choice as the spirit moves him and the hand of the LORD rests upon him.

Ezekiel 3: 16-21

¹⁶ At the end of seven days, the word of the LORD came to me: ¹⁷ Mortal, I have made you a sentinel for the house of Israel; whenever you hear a word from my mouth, you shall give them warning from me. ¹⁸ If I say to the wicked, “You shall surely die,” and you give them no warning, or speak to warn the wicked from their wicked way, in order to save their life, those wicked persons shall die for their iniquity; but their blood I will require at your hand. ¹⁹ But if you warn the wicked, and they do not turn from their wickedness, or from their wicked way, they shall die for their iniquity; but you will have saved your life. ²⁰ Again, if the righteous turn from their righteousness and commit iniquity, and I lay a stumbling block before them, they shall die; because you have not warned them, they shall die for their sin, and their righteous deeds that they have done shall not be remembered; but their blood I will require at your hand. ²¹ If, however, you warn the righteous not to sin, and they do not sin, they shall surely live, because they took warning; and you will have saved your life.

This rearticulation of Ezekiel’s role as a sentinel to the people of Israel echoes a similar passage in Ezekiel 33. The word for sentinel in Hebrew (sopeh) comes from the shofar (trumpet/horn) which the watcher would blow. Ezekiel’s warning to the wicked and even the righteous may not be heeded, but he is under an obligation to sound the alarm announcing God’s judgment regardless. Both Hosea and Jeremiah[3] have performed this role of sounding a trumpet in the land or acting as a sentinel before and even if the people do not heed the trumpet call. Yet the prophet’s calling is to raise the alarm even if the people ignore the sound.

The wicked and the righteous are a common polarity used throughout wisdom literature, and Ezekiel who likely grew up schooled to be a priest was likely familiar with this way of engaging the world. Ezekiel uses the term wicked (rasa) more than any prophetic book, but the character of God is to desire repentance even among the wicked. The prophet is not to judge the worthiness of the recipients of God’s alarm but to raise the sound that they may hear. Even those who were once righteous but who commit iniquity are not exempt from God’s judgment. The ‘stumbling block’ (miksol) is “not an occasion for sin but a cause of downfall and ruin.” (NIB VI: 1135) As Katheryn Pfisterer Darr states about Ezekiel’s task,

His life depends solely on his performance of the task; it does not hang on the people’s response. Lives may be saved as a result of his warning. But Ezekiel is not told to hold that possibility before his audience. (NIB VI: 1135)

Like his older contemporary Jeremiah[4] he is charged with bearing an unpopular message to a resistant people. Yet, as mentioned above the prophet is not in control. The words are not his words, he is animated by a spirit not his own, and God’s hand will be upon him. Any unfaithfulness of Ezekiel will not save the wicked or righteous, but they will endanger the prophet.

Ezekiel 3: 22-27

²² Then the hand of the LORD was upon me there; and he said to me, Rise up, go out into the valley, and there I will speak with you.²³ So I rose up and went out into the valley; and the glory of the LORD stood there, like the glory that I had seen by the river Chebar; and I fell on my face. ²⁴ The spirit entered into me, and set me on my feet; and he spoke with me and said to me: Go, shut yourself inside your house. ²⁵ As for you, mortal, cords shall be placed on you, and you shall be bound with them, so that you cannot go out among the people; ²⁶ and I will make your tongue cling to the roof of your mouth, so that you shall be speechless and unable to reprove them; for they are a rebellious house. ²⁷ But when I speak with you, I will open your mouth, and you shall say to them, “Thus says the Lord GOD”; let those who will hear, hear; and let those who refuse to hear, refuse; for they are a rebellious house.

The binding and silencing of the prophet immediately after commissioning the prophet to be a sentinel and sound the trumpet for the wicked and lapsed righteous may at first seem contradictory and in the past many have argued that the previous section was an insertion which echoed Ezekiel 33. Yet, throughout these initial chapters of Ezekiel it has been clear that the prophet is not in control Once again the prophet is summoned to a meeting with God and it is made abundantly clear that when he shares a message with the people it will be coming from God through the prophet and will not be the prophet’s own words. The prophet will become the unmoving and unspeaking scroll awaiting the time when the LORD will release the tongue of the messenger.

The glory of the LORD appears once again to the prophet as he is compelled by the hand of the LORD to go into the valley. Ezekiel has yet to speak and now he is told he will be bound with cords and his tongue will cling to his mouth until God gives him a world to speak. It is unclear whether it is the exiles or the LORD who bind the prophet in his home and place him under a form of house arrest, but it is clear that it is God who is the agent silencing the tongue of the prophet. Yet, the public later in the book will seek the prophet out, so he is not socially ostracized. Throughout the remainder of the book there is no hint of the prophet engaging in a normal life among the exiles and when they do approach him it is in his house.

The tongue which clings to the roof of Ezekiel’s mouth may serve a second purpose which English translations do not capture. The word the NRSV translates as ‘reprove’ is the Hebrew mokiah whose meaning has been heavily debated within the context of Ezekiel. Katheryn Pfister Darr, following M. B. Dick, argues for the meaning of this being an arbiter instead of a reprover,

Ezekiel cannot perform the arbiter’s role, it precludes any possibility of his participation in a formal hearing in which both parties—Yahweh and Israel—might have their say. (NIB VI:1138)

If this is the correct interpretation, then God no longer wants the prophet to advocate for the people. The LORD is done listening. As with the scroll there is no room to add in the prophets’ words, God’s judgment is set. The prophet is to be the faithful articulator of these words when they are given. God is the primary actor; the prophet is merely the medium through which God is acting. His life is not his own, instead it is bound to go only where the spirit and the hand of God move him and speak only when God’s words pass his released tongue.

[1] Modern people may know that the hardest stone is a diamond, but as Daniel Block points out there is no reference to diamonds before 480 BCE almost a century later than Ezekiel is written. The Hebrew word samir here likely refers emery which would be the hardest known rock at the time. (Block, 1997, p. 129)

[2] This is similar to the way the Spirit in the gospel of Mark ‘drove’ (Greek ekballo, cast out or throw out) Jesus into the wilderness.

[3] Hosea 9:8, Jeremiah 4: 5, 19, 21; 6: 1, 17; 51:27

[4] As Daniel Block notes (assuming that the thirtieth year at the beginning of Ezekiel reflects his age) Jeremiah would begin his ministry about the time Ezekiel was born. (Block, 1997, p. 148) It is likely that Ezekiel may have grown up knowing Jeremiah’s voice or message and both prophets share the challenging job of dismantling the theology that had grown up around Jerusalem, the temple, and the Davidic kings. Both were probably never popular but proved to be essential voices to make sense of the destruction of Jerusalem and the temple by Babylon.

Ezekiel 2 A Prophet’s Call and a Message to be Consumed

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Russian icon of the Prophet Ezekiel holding a scroll with his prophecy and pointing to the “closed gate” (18th century, Iconostasis of Kizhi monastery, Russia)

Ezekiel 2

¹ He said to me: O mortal, stand up on your feet, and I will speak with you.² And when he spoke to me, a spirit entered into me and set me on my feet; and I heard him speaking to me.³ He said to me, Mortal, I am sending you to the people of Israel, to a nation of rebels who have rebelled against me; they and their ancestors have transgressed against me to this very day.⁴ The descendants are impudent and stubborn. I am sending you to them, and you shall say to them, “Thus says the Lord GOD.” ⁵ Whether they hear or refuse to hear (for they are a rebellious house), they shall know that there has been a prophet among them.⁶ And you, O mortal, do not be afraid of them, and do not be afraid of their words, though briers and thorns surround you and you live among scorpions; do not be afraid of their words, and do not be dismayed at their looks, for they are a rebellious house. ⁷ You shall speak my words to them, whether they hear or refuse to hear; for they are a rebellious house.

⁸ But you, mortal, hear what I say to you; do not be rebellious like that rebellious house; open your mouth and eat what I give you. ⁹ I looked, and a hand was stretched out to me, and a written scroll was in it. ¹⁰ He spread it before me; it had writing on the front and on the back, and written on it were words of lamentation and mourning and woe.

The narration of Ezekiel’s encounter with the LORD the God of Israel continues with this calling of the prophet as a messenger from the God of Israel to God’s rebellious people. In the midst of the bright and visually overwhelming living creatures, wheels, crystal dome, throne, and the fiery appearance of the LORD in a human like form combined with the sound like thunder and mighty waters the prophet has assumed the proper position of a mortal in the presence of the divine, prostrate on the ground. Ezekiel’s response reflects the practice of ancient royal courts where those summoned would prostrate themselves before the sovereign until they were commanded to rise when the sovereign is ready to address them. Ezekiel is cognizant of the distinction between himself as a mortal servant of the LORD and the overwhelming and powerful divine one who addresses him.

Ezekiel is referred to throughout the book as ‘son of man’ (Hebrew ben-adam, NRSV ‘mortal’). This is the primary way the prophet is addressed throughout the book, and it occurs ninety-three times. Adam in Hebrew is the general word for ‘man’ or ‘human’ and while Ezekiel is both a son of Adam, and a son of man, the NRSV and other translations that render this as ‘mortal’ do capture the way the term distinguishes Ezekiel from the LORD who is addressing him. This ‘son of man’ terminology will be used in a very different way in the book of Daniel (Daniel 7:13) and in the gospels by Jesus as a figure who is commissioned to come from heaven, but here it is a very mortal prophet who finds himself before the throne of God in a foreign land being commissioned as an emissary of God’s word to the people of Israel.

Ezekiel was a passive observer of the approach of the divine chariot in the previous chapter, and remains a passive if obedient vessel throughout this chapter of commissioning. When commanded to rise and stand on his feet, a ruach (spirit, wind, breath) enters into him and places him on his feet enabling the prophet to stand in the overpowering presence of the divine. It could be that a breath of God enters into the prophet, or a spirit of God, or a wind that lifts the prophet upon his feet, and the flexibility of the Hebrew allows for all of these senses to be true simultaneously. Yet, the action begins with the word and the ruach of the God of Israel who speaks and lifts up this son of man.

Ezekiel is commissioned to go to the people of Israel. Israel now refers to what remains of the people of Israel and Judah in the aftermath of the Assyrian dispersion of the Northern Kingdom of Israel (or Samaria), the portions of Judah still in the land around Jerusalem as well as the Judeans in exile in Babylon (where Ezekiel finds himself). It is likely that in the aftermath of the Northern Kingdom’s and Judah’s brief renaissance under Josiah that there was a reclamation of the identity of the people as the people of Israel as well as aspirations of reclaiming these lands that once belonged to the northern tribes. Yet this people of Israel at the time of Ezekiel is a nation (Hebrew goy) of rebels. The Hebrew word goy is normally used in a pejorative sense, the nations (or Gentiles) are the goyim. As Daniel Block highlights:

When the word is used of this nation, it tends to carry a pejorative sense, highlighting Israel’s indistinguishability from other nations and Yahweh’s rejection of Israel. Apart from faith in and fidelity to Yahweh, Israel is just another “heathen” nation. (Block, 1997, p. 118)

The nation of Israel is impudent (literally hard of face) and stubborn (literally hard of heart). Their external actions and the internal state of their heart and mind.[1] Later in Ezekiel 36:26 the remedy to this hardness of heart will be God’s action of placing within the people a ‘heart of flesh.’ For now, Ezekiel is warned that he is going to a people who have set their face and their will against their God and who continue in this rebellion. The people of Israel have become a house of rebellion and the renaming of Israel in this way recalls the way the eighth century BCE prophets Amos and Hosea renamed Bethel (house of God) to Beth-aven (house of iniquity). [2]

Ezekiel’s commission is not dependent on convincing this hard faced and hard-hearted people, but in faithfully delivering the messages that the LORD God hands on to him. When the words Ezekiel delivers come to pass the people will realize they have had a prophet in their midst. The prophets whose words are recorded in scripture were probably not well received as they delivered words of lamentation, mourning, and woe in their time, and it is only afterwards when their words proved true and the words of the prophets made sense of the experience of the people that they were accepted. Yet, within Deuteronomy, this is the only way to recognize a true prophet.

You may say to yourself, “How can we recognize a word that the LORD has not spoken?” If a prophet speaks in the name of the LORD but the thing does not take place or prove true, it is a word that the LORD has not spoken. The prophet has spoken presumptuously; do not be frightened by it. Deuteronomy 18: 21-22

It is only once a prophet’s words prove true that the people can recognize a true prophet has been in their midst, but they are still accountable for their response to these prophets who speak in the name of the LORD.

Ezekiel’s words will not be popular among the exiles or the remnant in Jerusalem and the only protection the prophet has will come from the God who sends him. The briers, thorns, and scorpions which surround the prophet are symbols of the prophet’s protection. Many scholars view the ‘scorpions’ introduced with the ‘briars and thorns’ as a mixed metaphor and wonder if the ‘scorpions’ refers to a ‘scorpion plant’ of thorny appearance or stinging quality. (Block, 1997, p. 121) But Katheryn Pfister Darr points to two incantations in Maqlȗ, a Babylonian series of rituals for warding off the effects of sorcery:

I am the spike of a thornbush; you cannot step on me! I am the stinger of a scorpion; you cannot touch me. Maqlȗ III. 153-154 (NIB VI: 1123)

Even though it may mix plant and animal imagery, the poetic sense of the prophets is elastic enough to encompass two elements like this to point to the divine protection which surrounds this prophet who delivers an unpleasant word to a rebellious people. This mortal who bears the divine word is not to be afraid of mortal words of looks.[3] The people have already rejected the LORD who sends the prophet, so the prophet should not expect a receptive audience for the words he is called to bear.

The elaborate description of the approach of the divine presence and the commissioning of this son of man to carry the message to the rebellious house of Israel have prepared us to approach the message itself. As mentioned above Ezekiel has been a passive recipient of the vision and this calling, but he (unlike Israel) has not actively resisted the LORD’s instructions. But immediately before receiving this message he is to bear, Ezekiel is warned not to be infected by the disease which the people he is sent to have, a refusal to listen and obey. The prophet Jeremiah received the word of God when the words were placed in his mouth:

Then the LORD put out his hand and touched my mouth; and the LORD said to me, “Now I have put my words in your mouth.” Jeremiah 1:9

Yet, for Ezekiel the words are written on a scroll he is given to eat. Katheryn Pfister Darr humorously remarks, “Yahweh’s touch bestows divine words that Jeremiah must proclaim. Yet one does not surmise that God literally stuffs words down his throat.” (NIB VI: 1124) But that is what will happen to the passive prophet who will soon open his mouth to receive that which is normally inedible. The scroll is full of writing, front and back, and there is no place to add or any ability for the prophet to modify the text of lamentation, mourning, woe.[4]

With the presented scroll something has changed in the nature of prophecy. Instead of a personal address by God the prophet is given a scroll to consume, and as Walther Zimmerli can state “It has become a book.” (NIB VI: 1125) The prophet who will be given this scroll to consume will become the written prophecy, and it is likely that many of Ezekiel’s recorded words may have been distributed in primarily written form. Ezekiel is a prophet in a new situation and time, he is separated from the temple and Jerusalem and charged with ministering to a people divided between Jerusalem and exile. Like the apostle Paul in the early Christian church many of his messages will have to be in a written form to minister to these two dispersed communities. Due to the identity of those taken into exile, being the notables of the land, there was probably a higher concentration of literate individuals. Yet, even messages that were directed to the remnant in Jerusalem would be primarily addressed to the priestly and ruling remnant in Jerusalem. I’m indebted to Ellen Davis for these reflections on the character of Ezekiel in her study of Ezekiel as a prophet navigating a new location by utilizing, “a style of prophecy which the immediate audience selected for him by Nebuchadnezzar’s army was especially qualified to understand, if not appreciate.” (Davis, 1989, p. 44) Writing is both a solution to communicating with a separated community, but now this prophet who will become the embodiment of the scroll he consumes will also recreate the content of the scroll he consumes as a written text that can remain a witness for a generation which can understand Ezekiel’s position as a prophet bearing God’s word who is finally ready to receive this word. As Ellen Davis can insightfully state, “Preserved as a text, God’s word is no longer frustrated by the intransigence of any generation; it can wait until such time as it may be heard.” (Davis, 1989, p. 61)

[1] In Hebrew though the heart is the organ of will and decision, not emotion. When someone’s heart is set on something it means they have set their will on gaining or following something. In Hebrew the emotions are the realm of the stomach and guts.

[2] See Amos 5:5-6 where the prophet still uses Bethel but condemns the injustice of the place and Hosea 4:15, 5:8, 10:5 where the name is intentionally changed. This can be confusing since Beth-aven also refers to a different location in Joshua 7:2; 18:12 and 1 Samuel 13:5; 14:23

[3] The idea of ‘looks’ from the people may refer to the idea of cursing a person with an ‘evil eye’. Words, rituals, and actions had a different significance in ancient cultures than we often grant them today, and a word or evil eye or other ‘looks’ were looked upon in ancient societies as powerful things.

[4] The three Hebrew words behind lamentation, mourning, and woe are qina “lament, dirge” which is often associated with funerals, hegeh an onomatopoeic expression of moaning and groaning, and hi which is only used here in scripture and may be another onomatopoeic expression for a cry of pain. (Block, 1997, p. 125)

Ezekiel 1 Ezekiel’s Experience of the Divine Chariot in Exile

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Ezekiel as depicted by Michelangelo on the Sistene Chapel ceiling

Ezekiel 1: 1-3 Meeting Ezekiel the Prophet

¹ In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the exiles by the river Chebar, the heavens were opened, and I saw visions of God. ² On the fifth day of the month (it was the fifth year of the exile of King Jehoiachin), ³ the word of the LORD came to the priest Ezekiel son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was on him there.

The book of Ezekiel begins with fixing the beginning of Ezekiel’s ministry as a prophet on the thirtieth year, the fourth month, and the fifth day of the month in modern day Iraq between the Tigris and the Euphrates. Yet, even for all this specificity one initial question is what is the designation of the thirtieth year marking from? There are two primary conjectures that scholars have made: the first is that it is thirty years after the high priest Hilkiah rediscovered the book of the law in the temple and presented it to King Josiah initiating Josiah’s attempt to reform the practice of the people of Jerusalem and Judah. (2 Kings 22-23) More likely is the explanation which goes back to Origen (185-253 CE) that the thirty years designates the thirtieth year of life for the prophet. (Block, 1997, p. 83) Although there is no way to be certain about the marker the thirty years counts forward from, the thirtieth year of life for a person from a priestly family would indicate the time they would begin to serve in the temple:

from thirty years old up to fifty years old, all who qualify to do work relating to the tent of meeting. (Numbers 4:3, this is for the Kohathites but the same provisions relate to the Gershonites and the Merarites (divisions within the Levite families with different tasks in the tent of meeting) see verses 23 and 30)

Ezekiel’s twenty-two-year ministry would roughly cover the ages from thirty to fifty years old of service for a person in the temple if the thirty years is counting Ezekiel’s age. In exile, Ezekiel who has lost the ability to serve in the temple is now granted an equivalent or perhaps higher (if more challenging) calling to be a prophet to the LORD.

The secondary time marker, the fifth year of the exile of King Jehoiachin, fixes the date. King Jehoiachin is exiled in 597 BCE along with princes, military leaders, skilled craftsmen, royal officials, and the elite members of Jerusalem. This first exile leaves much of the population behind and creates two centers for the Jewish people: the exiles in Babylon and the remnant in Judah. When Ezekiel sits beside the river Chebar it calls to mind the psalmist mourning the exile: By the rivers of Babylon—there we sat down and there we wept when we remembered Zion. (Psalm 137:1) Though Psalm 137 may reflect the second exile where the temple and city are destroyed, Ezekiel surely mourns like the psalmist as they attempt to navigate their exile away from their home and the temple. The river of Chebar is in the vicinity of Nippur, a city destroyed by Nebuchadrezzar’s father Nabopolassar and resettled with deportees from across the empire. (Block, 1997, p. 84) Into this place of displaced and mourning people the son of the priest Buzi experience the hand of the LORD upon him as he encounters God’s presence in this foreign land.

Ezekiel 1: 4-28 The Chariot of God

⁴ As I looked, a stormy wind came out of the north: a great cloud with brightness around it and fire flashing forth continually, and in the middle of the fire, something like gleaming amber. ⁵ In the middle of it was something like four living creatures. This was their appearance: they were of human form. ⁶ Each had four faces, and each of them had four wings. ⁷ Their legs were straight, and the soles of their feet were like the sole of a calf’s foot; and they sparkled like burnished bronze. ⁸ Under their wings on their four sides they had human hands. And the four had their faces and their wings thus: ⁹ their wings touched one another; each of them moved straight ahead, without turning as they moved. ¹⁰ As for the appearance of their faces: the four had the face of a human being, the face of a lion on the right side, the face of an ox on the left side, and the face of an eagle; ¹¹ such were their faces. Their wings were spread out above; each creature had two wings, each of which touched the wing of another, while two covered their bodies. ¹² Each moved straight ahead; wherever the spirit would go, they went, without turning as they went. ¹³ In the middle of the living creatures there was something that looked like burning coals of fire, like torches moving to and fro among the living creatures; the fire was bright, and lightning issued from the fire. ¹⁴ The living creatures darted to and fro, like a flash of lightning.

¹⁵ As I looked at the living creatures, I saw a wheel on the earth beside the living creatures, one for each of the four of them. ¹⁶ As for the appearance of the wheels and their construction: their appearance was like the gleaming of beryl; and the four had the same form, their construction being something like a wheel within a wheel. ¹⁷ When they moved, they moved in any of the four directions without veering as they moved. ¹⁸ Their rims were tall and awesome, for the rims of all four were full of eyes all around. ¹⁹ When the living creatures moved, the wheels moved beside them; and when the living creatures rose from the earth, the wheels rose. ²⁰ Wherever the spirit would go, they went, and the wheels rose along with them; for the spirit of the living creatures was in the wheels. ²¹ When they moved, the others moved; when they stopped, the others stopped; and when they rose from the earth, the wheels rose along with them; for the spirit of the living creatures was in the wheels.

²² Over the heads of the living creatures there was something like a dome, shining like crystal, spread out above their heads. ²³ Under the dome their wings were stretched out straight, one toward another; and each of the creatures had two wings covering its body. ²⁴ When they moved, I heard the sound of their wings like the sound of mighty waters, like the thunder of the Almighty, a sound of tumult like the sound of an army; when they stopped, they let down their wings. ²⁵ And there came a voice from above the dome over their heads; when they stopped, they let down their wings.

²⁶ And above the dome over their heads there was something like a throne, in appearance like sapphire; and seated above the likeness of a throne was something that seemed like a human form. ²⁷ Upward from what appeared like the loins I saw something like gleaming amber, something that looked like fire enclosed all around; and downward from what looked like the loins I saw something that looked like fire, and there was a splendor all around. ²⁸ Like the bow in a cloud on a rainy day, such was the appearance of the splendor all around. This was the appearance of the likeness of the glory of the LORD.

When I saw it, I fell on my face, and I heard the voice of someone speaking.

To most modern readers the descriptions of Ezekiel that begin the book are some of the strangest and least understood imagery in scripture. The Puritan scholar Willian Greenhill described Ezekiel as, “full of majesty, obscurity, and difficulty.” (Block, 1997, p. 89) This obscurity and difficulty has led to numerous psychological and even extraterrestrial explanations, but the imagery as much as it stretches the ability of Ezekiel to put into words, would also be more familiar within the imagery of the temple and the world around Jerusalem at this time. Throughout these reflections I have attempted to approach each of these books from the perspective of trust and faith and with the assumption that each work has something to teach me. In that light I am crediting Ezekiel with attempting to report as honestly as he can about this experience with things beyond his ability to describe. Ezekiel’s descriptions will gain additional precision in chapter ten when he has language for the living creatures as cherubim, but for now we will encounter these creatures, wheels, and throne through the writing describing through analogy what this overwhelming experience was like.

Ezekiel has a far more detailed report of his encounter with the divine than Isaiah, or Jeremiah and part of that may be due to his situation. Previous prophets had all operated in the land of Israel and many may have had access to the temple in Jerusalem, but Ezekiel is the first prophet operating from the exile. As Ellen Davis can insightfully state, “As the first prophet to receive a vision outside of the land, he had to produce a fuller record in order to be believed.” (Davis, 1989, p. 30) Ezekiel has an intense interest in priestly matters and in particular the temple, so perhaps it is not surprising that the imagery that Ezekiel sees is connected with the imagery of the temple and is also comparable to images from the surrounding region. This visitation comes from the north in a great cloud of lightning or fire with a center like gleaming amber or molten metal. The closest analogy to what Ezekiel sees is the approach of the hailstorm as the seventh sign (plague) in Egypt (Exodus 9:23-24). Yet the quick description of this ‘stormy wind’[1]is often forgotten by most readers as they become confused by the description of the four living creatures, the wheels, the throne, and the one upon the throne.

Before delving into the individual descriptions, it is important to realize what the overall image is pointing to: a great chariot with God sitting on a throne or seat upon that chariot. Many artistic renderings of Ezekiel’s vision miss the forest for the trees and become focused on the components of the vision without any way to coherently put the images together as below.

Augsburger Wunderzeichenbuch — folio 15? „Vision des Hesekiel“

Throughout these descriptions Ezekiel provides us enough information for our imaginations to be stimulated but, as is demonstrated by the diversity of artistic interpretations, not enough to fully grasp what his eyes see. Ezekiel seems to be at the edge of his ability to describe. In Tova Ganzel’s words:

As the prophet’s description of the vision progresses, he gradually seems to lose his grasp of tangible expression. It grows increasingly difficult for him to describe what he is experiencing. See, for example, the pervasive use of the prepositional kaf (like), and the growing number of instances in which he refers to a demut (semblance or likeness): (Ganzel, 2020, p. 22)

Much like the descriptions of the tabernacle in Exodus 25-27, 35-39 or the temple in 1 Kings 5-7 can only give us a general idea of those structures, the description of Ezekiel can give us an idea of this chariot and its occupant. Although Ezekiel may be at the edge of what his language can describe, knowing some cultural references can help us to better understand the image from the world he inhabits.

A tetramorph cherub, in Eastern Orthodox iconography 16th Century

Although the four faces of the four living creatures is a feature unique to Ezekiel’s description, much of the description of these creatures is similar to what scholars believe the cherubim on the ark of the covenant (Exodus 25: 10-22) and the temple (1 Kings 6:23-28). Most modern portrayals of the ark picture the cherubim as resembling humans with wings.

However, most representation of divine creatures in the surrounding world are sphinx like with both human and animal features.

Hittite sphinx. Basalt. 8th century BC. From Sam’al. Museum of the Ancient Orient, Istanbul.

Winged sphinx from the palace of Darius the Great during Persian Empire at Susa (480 BC)

Column base in the shape of a double sphinx. From Sam’al. 8th century BC. Museum of the Ancient Orient, Istanbul.

These living creatures as described in Ezekiel have both humanoid and animal features. The creatures are able to move in any direction without turning (as the spirit/wind/breath moves them) and there are both animate and inanimate characteristics to these creatures which are a part of the divine throne. The creatures seem to be animated by the wind and the electricity/lighting/fire that is in the midst of these creatures.

The wheels also have had lively interpretation in the artistic imagination, but functionally this is a four wheeled chariot. The chariot seems to have a life that flows between the living creatures and the wheels as they are moved by the spirit/wind. The wheels gleam like beryl or glowing metal and the eyes may be eye shaped precious stones that are of a piece of the wheel. (Block, 1997, pp. 100-101) Although the pictures which are a part of this post are meant to help bring some visual structure to Ezekiel’s vision from an ancient context, the prophet’s descriptions are still challenging to envision and likely were overwhelming for the prophet to experience.

An ivory from Tel Megiddo showing a king sitting on a throne which is supplicated by a sphinx-esque winged hybrid.

Wheeled stand for a cauldron, bronze, 12-11th century BCE. Probably from Kition, Larnaka district, Cyprus. Currently in the Neues Museum, in Berlin. IN : Misc. 8947.

Above this chariot is a dome to support the throne and the presence upon the throne. The scene describes an experience overwhelming to both the eyes and the ears. The crystal dome which supports the emerald or lapis lazuli throne on which seats something like a human form. Yet, the human form is enclosed with both a rainbow-like radiance and fire and brightness. Ezekiel is probably wise in limiting the description of the glory of the LORD, but the overwhelming scene prepares us for the end where the voice of the LORD speaks.

There are sound reasons for traditional limitation of the book of Ezekiel in Jewish circles to men over thirty as the strangeness of the book has inspired many strange and disparate interpretations. Ezekiel is strange to our ears, but it is easy to become lost in the initial descriptions and not pay attention to what the voice of the LORD has to say to Ezekiel. Four-faced, four-winged living creature and wheels within wheels with eyes are fascinating images but they are only to prepare us to hear the call of Ezekiel to his difficult ministry both to the exiles in Babylon and those remaining in Judah.

[1] Ruach se’ara in Hebrew. Ruach plays multiple roles in the Bible and in this passage: wind, breath and spirit are the most common meanings. Later in the chapter when it talks about the ‘wherever the spirit would go’ or ‘the spirit of the living creatures’ it is ruach behind each usage of spirit.

Introduction to the Prophet Ezekiel

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Ezekiel as depicted by Michelangelo on the Sistine Chapel ceiling

Ezekiel will be the fourth of the prophetic books[1] I have approached in my studies on sign of the rose and the second major prophet[2] that I have engaged. Ezekiel is a book that has a significant impact on several later prophets and particularly the books of Zechariah and Daniel as well as the Christian book Revelation. The book of Ezekiel is a strange book full of evocative language which has inspired a plethora of odd interpretations. Jerome notes that Jews under thirty were forbidden from reading the beginning and ending of the book, yet it remained an important book for the rabbinical scholars. (Block, 1997, p. 44)

The Context of Ezekiel

Ezekiel son of Buzi began his prophetic ministry in exile in Babylon in the time between 597 and 586 BCE. This time period is between the first exile when King Nebuchadrezzar of Babylon crushes the rebellion of King Jehoiakim and the larger exile when the forces of Babylon return and destroy Jerusalem and the temple in 586 BCE. Ezekiel is among the group of elites who were taken to Babylon in 597 while the remnant of the people were left under Mattaniah (renamed Zedekiah, see 2 Kings 24:17). Ezekiel’s status is similar to what is narrated at the beginning of the book of Daniel for the titular character as well as well as Hananiah, Mishael, and Azariah (or as more commonly known by their Babylonian names: Shadrach, Meshach, and Abednego)[3]. Ezekiel has nothing positive to say about the Judeans who remained in Jerusalem between 597 and 587, and in Ezekiel’s mind the destruction of Jerusalem, the temple, and the severing of the Davidic line of kings is fully justified based on the unfaithfulness of the people to God’s covenant and their unwillingness to heed God’s words. (NIB VI: 1080) Ezekiel was the first prophet to operate in the Diaspora (the Judean people exiled among the nations). Ezekiel, like Jeremiah from inside Jerusalem, was deconstructing the beliefs that the people in Jerusalem had around the Davidic king, the land of Judea, the city of Jerusalem (Zion) and particularly the temple initially built by Solomon. Temple, land, and king all became symbols of God’s promise, but the prophets continued to call the people back to the covenantal nature of their relationship with God. The promise was dependent upon obedience to the laws, statutes, and ordinances of God and in Ezekiel’s view God’s judgment through Babylon was the just punishment for the lack of faithfulness to God’s laws and vision for the people.

Entering the Strangeness of Ezekiel

Ezekiel with his strange visions, passionate language, and symbolic actions seems like an alien work to most modern readers. The book’s visions attempt to describe things beyond description, the prophet’s actions as instructed by God seem out of step with the reality of his time or ours, and his language may offend our ears and sensibilities. Ezekiel’s language is supposed to be shocking to a complacent people who treated God’s covenant with Jerusalem as a guarantee of their security, and the first half of the book (like most of Jeremiah) is used to “debunk this illusory conviction.” (Block, 1997, p. 48) Yet, despite Ezekiel’s shocking words and performances he, nor his contemporary Jeremiah, is able to convince the people of Jerusalem to repent or change. As Tova Ganzel states:

Perhaps, then, we can see that Ezekiel’s prophetic mission at the time was not to call upon the people to mend their ways and repent, but rather to explain the significance of the events in Jerusalem, and thereby to lay the groundwork for the prophecies of rebuilding which came after the Destruction. (Ganzel, 2020, p. 16)

The Prophet of the Ruach

The prophet Ezekiel utilized the Hebrew word ruach throughout his book more than any other prophet. Ruach can mean “wind, breath, or spirit” and frequently, although translations have to focus on one meaning, there are shades of all three meanings. The living creatures are animated by the ruach, Ezekiel will be picked up and moved by the ruach, the ruach of the LORD will fall upon Ezekiel and cause him to prophesy, and his will prophesy to the ruach to reanimate the boneyard that represents Israel.

Resources Used on This Journey

As with my previous reflections I utilize the works of several authors who have spent their life studying this portion of scripture. I attempt to utilize various perspectives in all of these reflections to inform my own writing and reflections. Below are the works I am reading as I write my own reflections:

Block, Daniel I. The Book of Ezekiel: Chapters 1-24. (New International Commentary on the Old Testament series) Grand Rapids, MI: William B. Eerdmans Publishing Company, 1997.

_______. The Book of Ezekiel: Chapters 25-48. (New International Commentary on the Old Testament series) Grand Rapids, MI: William B. Eerdmans Publishing Company, 1998.

The NICOT series of commentaries have often been helpful textual commentaries, and when looking for a volume to assist with the language as well as the historical background these have often been helpful. Daniel Block is viewed as an evangelical scholar who is well versed in the literature of Israel and its neighbors in the ancient world.

Darr, Katheryn Pfisterer. “The Book of Ezekiel.” In The New Interpreter’s Bible. (New International Commentary on the Old Testament series) Grand Rapids, MI: William B. Eerdmans Publishing Company, 1997.Volume VI. Nashville, Abingdon Press, 1994.

The NIB is a solid all-around commentary on the entire bible and apocrypha. It is designed for pastors and those leading in congregations, so it does not normally engage the textual issues as deeply as the NICOT or Anchor Bible commentaries.

Davis, Ellen F. Swallowing the Scroll: Textuality and the Dynamics of Discourse in Ezekiel’s Prophecy. Sheffield, England: Almond Press, 1989.

Ellen Davis is one of the scholars who I attempt to read anything that they write. This is her doctoral dissertation, so it will probably be a denser read focused on a smaller set of issues than a commentary would be, but I trust it will prove insightful.

Ganzel, Tova. Ezekiel: From Destruction to Restoration. Maggid Studies in Tanakh. Jerusalem: Maggid Books, 2020.

When I can I attempt to utilize a Jewish scholar when reading the scriptures that we share. The Maggid Studies I have utilized in the past have been approachable, but also provide a window into perspectives that most Christian scholars may not explore.

The Book of Ezekiel is a long book of forty-eight chapters, and some of its chapters are quite lengthy. I anticipate this study taking all of 2024 and may stretch into 2025 depending on how my sabbatical later this year impacts my writing. Unlike Isaiah which is used frequently in preaching and Jeremiah which I have written on, Ezekiel has many sections which are relatively unfamiliar to me as I begin this study and as I walk into its strangeness I am curious what this journey will yield.

[1] As Christians organize the Bible, according to the Jewish organization of scriptures both Judges and 1 Kings would also be included in the prophetic writings while most Christians view these as historical narratives.

[2] Jeremiah is the other major prophet I wrote on in 2013-14 as I was beginning this site. The other major prophet is Isaiah. The differentiation of major vs. minor prophets has to do with the length of their ‘books.’ The minor prophets could all be contained on one scroll (the twelve) when texts were compiled that way while Isaiah, Jeremiah, and Ezekiel each required their own scroll.

[3] Daniel 1: 3-7

Sign of the Rose

Searchings: Sacred and Secular

Category Archives: Biblical Reflections

Ezekiel 9 The Sealing of the Righteous and the Judgment of the City

Ezekiel 9

Ezekiel 8 The Corruption of the Temple and the People

Ezekiel 8

Ezekiel 7 A Three Alarm Crisis

Ezekiel 7

Ezekiel 6 Judgment Against the Land of Israel

Ezekiel 6

Ezekiel 5 An Image of Jerusalem’s Destruction

Ezekiel 5: 1-4

Ezekiel 5: 5-17

Ezekiel 4 The Siege of Jerusalem Portrayed

Ezekiel 4

Ezekiel 3 A Consumed Word, A Commissioned Sentinel, and a Prophet Silenced

Ezekiel 3: 1-15

Ezekiel 3: 16-21

Ezekiel 3: 22-27

Ezekiel 2 A Prophet’s Call and a Message to be Consumed

Ezekiel 2

Ezekiel 1 Ezekiel’s Experience of the Divine Chariot in Exile

Ezekiel 1: 1-3 Meeting Ezekiel the Prophet

Ezekiel 1: 4-28 The Chariot of God

Introduction to the Prophet Ezekiel

The Context of Ezekiel

Entering the Strangeness of Ezekiel

The Prophet of the Ruach

Resources Used on This Journey