Ezekiel

Read the series.

A Literal Reading

The structure of Ezekiel reaches its crescendo in the theme of the returning Glory to the Temple in Ezekiel 43:1-7.¹ This return must be linked with the abandonment of Solomon’s Temple by the Glory-cloud in chapter 11. There is a narrative-theological arc extending from Ezekiel 8 and 11 over to Ezekiel 43.

This arc from a literal temple to what is often taken to be a spiritual temple at the end of the book, looks hermeneutically unbalanced and forced upon the prophet’s words. But if this arc and the other details in this section can be adequately accounted for by not spiritualizing them, then the theological fallout is immense.² The strongly covenantal connections involved would, for example, stimulate a long overdue examination of God’s eternal covenant of peace with Phinehas (Num. 25:10-13) and his descendants the Zadokites (cf. 1 Chron. 6:4-8).

Read the series.

Gog and Magog Against Israel

There has been a lot of debate about Ezekiel 38 and 39. Those who think they ought to be read symbolically appeal to the apocalyptic character of the descriptions.¹ But it appears sometimes that appeals to certain genres are a little too convenient; the word being placed over the text like a kind of detour sign in the middle of a road, preventing people from drawing the “wrong” conclusion. Other expositors find little difficulty with unpacking the details of the two oracles, other than the identification of the names and places.² Stuart, Alexander, and others have shown that it is unwise to attempt to identify “Rosh” in these chapters with modern Russia. No one can pinpoint “Rosh” as an ancient land,³ and students of the Bible are not to try to surmise predictions of future nations from mere names. We are not to read Holy Scripture like the quatrains of Nostradamus. All commentators seem to agree that Ezekiel 38-39 is for the purpose of reasserting God’s defense of Israel.⁴

Read the series.

A Valley Full of Dry Bones

The first vision in Ezekiel 37 is the best known in the book. If people are ignorant of everything else in the book, they are often aware of the valley of dry bones, though frequently they have no idea what it means. It surely doesn’t help when commentators apply the whole passage to the Christian church.

The bones stretch out over a wide area, and the prophet is given an aerial view of them. When the inspection is over, God asks Ezekiel, “Son of man,¹ can these bones live?” (Ezek. 37:3). The prophet is wise. He knows that the answer to all such questions lies with the living God. So, the Lord gives Ezekiel a command to speak over the bones, and as He speaks the words of God the bones came together and flesh covered them (Ezek. 37:7-8). As so often in the biblical record, the Lord does not bypass the human instruments He has created to exercise dominion upon earth. Ezekiel speaks for God and God’s power stands behind the words.

Read the series.

On the Mountains of Israel

Ezekiel 34 – 39 is bound together by the theme of the return of the presence of God. But one should also note the repeated refrain “the mountains of Israel.” The phrase is a favorite one with Ezekiel, who uses it seventeen times. In fact, it is only found elsewhere in two verses in Joshua (Josh. 11:16, 21). Up until chapter 34 all four times it is been used it has rung a negative note. But things change in these markedly eschatological chapters. And whereas in Joshua the phrase was merely topographical, in these last chapters “the mountains of Israel” are not only mentioned topographically, but they are viewed wistfully, even when in Ezekiel 39 the refrain is used of the defeat of Israel’s end-time foe.¹ The words summon up thoughts of Israel restored to its land.²

The Glory of the Lord

Ezekiel begins with a vision of what appears to be a moveable throne, with a kind of platform beneath it (Ezek. 1:22-26). At its sides, just below the platform were wheels (Ezek. 1:19-21), and creatures full of life (“living creatures”), who had some sort of symbiotic attachment to each other; the creatures energizing the wheels.¹ These are identified later as cherubim (Ezek. 10:1ff.). The “voice of the Almighty” seemed to be heard in the wings of these creatures (Ezek. 1:24), and the Figure on the throne is identified as “the likeness of the glory of the Lord.” (Ezek. 1:28). It is significant that a rainbow is seen around the throne and the Figure (Ezek. 1:28); perhaps alluding to the covenant in Genesis 9:11-13.