Source: Marvin A. Sweeney, Reading Ezekiel: A Literary and Theological Commentary, Reading the Old Testament Series (Macon, GA: Smyth & Helwys Publishing, Incorporated, 2013), 69–83.
Oracular Account Symbolic Action concerning the Exile.wav
This podcast examines several oracular accounts in Ezekiel 12-15, highlighting Ezekiel's symbolic actions that portray the coming exile as a reversal of the exodus and Jerusalem's fate. The text analyzes YHWH's instructions to Ezekiel, the prophet's compliance, and the explanations given to the rebellious people who have eyes but do not see and ears but do not hear. Crucially, it also addresses false prophets who mislead the people with false hope of peace and emphasizes that YHWH's oracles will be fulfilled swiftly, demonstrating divine sovereignty and the principle of individual righteousness in the face of collective judgment, even comparing Jerusalem to a useless vine destined for burning.
Symbolic Portrayal of Exile: This topic covers a series of symbolic actions YHWH instructs Ezekiel to perform to depict the coming exile of the nation as a reversal of the exodus from Egypt. Ezekiel is told to prepare baggage as if for exile and carry it on his shoulder where everyone can see. He is also instructed to break through a wall of the city and depart at night. These specific elements deliberately evoke aspects of the exodus narrative, such as the Israelites carrying their kneading bowls on their shoulders or leaving Egypt at night. However, the contrast is emphasized: while the exodus was divine liberation from slavery, Ezekiel's portrayal represents divine punishment and exile. A related symbolic action involves Ezekiel eating and drinking with trembling and apprehension, which symbolizes the state of the people and the devastation of their land. This contrasts with the hurried eating of the Passover meal during the exodus, but in a context of moving toward, rather than away from, captivity. Ezekiel's compliance with these instructions is noted in the text.
The People's Rebelliousness and Inability to Understand: A foundational premise underlying the need for Ezekiel's symbolic actions and oracles is the characterization of the people among whom he lives. YHWH addresses Ezekiel as "son of Adam," a title suggesting his role as a priest representing humanity, and charges that he resides among a rebellious people. This people is described as having eyes but not seeing, and ears but not hearing. This lack of perception and understanding is directly linked to their rebelliousness. The source connects this charge to the people's corruption of the temple through foreign worship, which necessitates punishment. The language used to describe the people's inability to see and hear draws upon earlier prophetic traditions in Jeremiah, Deuteronomy, and Isaiah. This tradition posits that disaster results not only from the people's rebellion but also from YHWH's will, which ensures they remain unresponsive to avoid repentance and fulfill the divine plan for punishment and the revelation of YHWH's sovereignty. This perspective raises moral questions about YHWH deliberately consigning people to punishment for a larger divine agenda.
Explanation of Symbolic Actions and the Fate of the King/People: Following the account of Ezekiel's initial symbolic actions, YHWH instructs him to explain the meaning of these performances to the people. When the people inevitably ask, "What are you doing?", Ezekiel is to explain that his actions represent the fate of the "prince" (king) and all the people in Jerusalem – namely, that they are about to go into exile. The source notes that Ezekiel typically uses the term "prince" rather than "king" to underscore the Judean king's subservience to YHWH. The explanation emphasizes that the king, like everyone else, must carry his baggage for exile. It also employs imagery, possibly drawn from Babylonian contexts, of captives being caught in a fishing net. The oracle stresses that the exile will affect the entire nation, with the king's entourage also being scattered. The fulfillment of this prophecy, along with the symbolic action itself, is stated to have a revelatory significance, so that the house of Israel will know that YHWH is sovereign when the exile occurs.
Challenges to Prophetic Authority and Fulfillment: The text presents two oracular accounts formulated as disputations, designed to challenge skeptical views held by the people concerning prophecy. In the first, YHWH confronts the people's saying, "The days go on, and every vision perishes." This indicates a belief that the prophetic visions delivered by prophets like Ezekiel are ineffective and will not come to pass. YHWH instructs Ezekiel to counter this by asserting that every word from YHWH and every prophetic vision will indeed be fulfilled. The second disputation addresses a related but distinct view: "The vision that he sees is for many days and for distant times he prophesies." Here, the people acknowledge the possibility of fulfillment but believe YHWH's oracles pertain only to a far-off future, not the immediate present. YHWH directly refutes this, instructing Ezekiel to state emphatically that YHWH's word will no longer be delayed and will be done when spoken, underscoring the imminent nature of the prophesied events.
Oracles Against False Male Prophets: A significant portion of the source is dedicated to YHWH instructing Ezekiel to deliver judgment oracles against false prophets. The first part of this section focuses on male prophets who are accused of deceiving the people. These prophets are charged with prophesying "out of their own hearts" and speaking their own messages rather than receiving them from YHWH. They are characterized as "foolish" or "disingenuous" and speaking without having seen a vision from YHWH. Accusations include acting like scavenging jackals and failing to defend the people against foreign assault by not helping repair the city walls, implying they failed to avert divine judgment or the "Day of YHWH." They are accused of relating false visions and engaging in lying divination while falsely claiming their words were an "oracle of YHWH."
Oracles Against False Women Prophets: Following the condemnation of male false prophets, YHWH instructs Ezekiel to deliver a judgment speech specifically against women prophets who also prophesy falsely. This section complements the previous one. Like the male prophets, these women are charged with speaking oracles of their own invention, not from YHWH. The accusations against them specifically mention their use of distinctive garments, described as armbands or wristbands and a veil or head covering, which are seen as means to trap or seduce clients into believing their oracles. This is characterized as profaning YHWH's holy name through false representation. The source suggests prophecy was a paid profession, noting accusations tied to receiving payment in barley and bread. The women are accused of lying by pronouncing death for those who should not die and life for those who should not live.
Punishment of False Prophets: Consequences are announced for both groups of false prophets. The male prophets are told that YHWH's hand will be against them in judgment. They will lose their prophetic status, being barred from standing in YHWH's council or royal court. More significantly, they will not be inscribed among the house of Israel and will not enter the land of Israel, effectively being cut off from the nation. This judgment is intended as a means for them to know YHWH. The oracle against the male prophets also includes an analogy: they are like those who plastered a poorly built wall, but YHWH will send destructive weather to make the wall collapse, representing the people's punishment. Just as the wall and plasterers vanish, so will the false prophets who falsely promised peace. For the women prophets, the punishment focuses on their symbolic garments. YHWH states he will tear the armbands and veils from them, using imagery of stripping likely associated with conquest and violence against women, though presented here as YHWH's act of deliverance for the people. Their demoralization and misguidance mean they will be prevented from ever prophesying or divining again. This judgment is also stated as a way for the people to know YHWH.
Threats Against Idolaters and Consulting Prophets: This unit begins with elders of Israel approaching Ezekiel, presumably for an oracular inquiry. YHWH immediately addresses Ezekiel, charging these men with turning to idolatry, using derogatory terms like "fetishes" (dung balls) and "stumbling block of their guilt," indicating their practices are wrong and defiling. YHWH rhetorically questions whether it is appropriate to respond to their inquiry given their idolatry. Despite the implied negative answer, YHWH instructs Ezekiel to tell the people that YHWH will respond, but with judgment against anyone who engages in such idolatrous practice and seeks oracular inquiry while doing so. This consequence is presented using language similar to case law from ritual instruction, specifying the judgment for such actions. The point is reiterated: YHWH will directly punish anyone who reveres idols, engages in defiling practice, or consults prophets linked to idolatry. The passage also calls for the people to repent and return to YHWH, suggesting the entire oracular sequence is intended to prompt repentance. Furthermore, it addresses the fate of a prophet who is consulted by such idolaters, stating that this prophet will also be punished.
Individual Righteousness and Guilt: This oracular account focuses on demonstrating that individuals will be judged based on their own actions, and that even the righteousness of others cannot save the guilty in the coming disaster. YHWH presents three well-known figures – Noah, Daniel, and Job – as examples of righteous men who had saved others in the past. However, YHWH declares that in the present circumstances, even these exceedingly righteous men would only be able to save themselves through their righteousness; they would not be able to deliver their guilty sons, daughters, or anyone else. The source clarifies that the figure "Daniel" here likely refers to the Canaanite figure Dan-El, known for wisdom and intercession, rather than the biblical Daniel, based on the Hebrew consonantal spelling. YHWH outlines four severe punishments (famine, wild beasts, sword, pestilence) that could come upon the land, stating that the righteousness of these three men would be insufficient to save the guilty land or its inhabitants, only themselves. The source notes that this emphasis on individual accountability potentially contrasts with earlier portrayals of collective judgment and reflects the book grappling with divine punishment and human responsibility. Survivors of the destruction are presented as examples of those who survived because of their own deeds.
The Allegory of Jerusalem as a Useless Vine: This account uses an allegory to convey YHWH's judgment upon Jerusalem. Jerusalem is compared to a grapevine. The source explains that grapevine wood is generally considered useless for practical purposes beyond fuel because it is thin and twisted. Rhetorical questions highlight its uselessness, even for making a simple peg. The allegory is extended by considering if the wood has already been partially burned, making it even less useful. This image of useless, burned wood is then applied to Jerusalem to demonstrate that its inhabitants are no better than those elsewhere and that the city, like other parts of Judah or Israel, will suffer burning and destruction from YHWH. This allegory is presented as a direct challenge to two common beliefs: that Jerusalem is a specially protected holy city because it contains YHWH's temple and is associated with the Davidic monarchy, and that Jerusalem's survival of the Assyrian siege in 701 BCE demonstrated unique divine protection. The oracle's purpose is to dispel any such ideas of Jerusalem's special, immune status and declare its inevitable punishment due to the trespass of its inhabitants.