Source: Marvin A. Sweeney, Reading Ezekiel: A Literary and Theological Commentary, Reading the Old Testament Series (Macon, GA: Smyth & Helwys Publishing, Incorporated, 2013), 83–99.
Oracular Accounts In Ezekiel 2.wav
This podcast provides a commentary on three key sections of the Book of Ezekiel: chapters 16, 17, and 18-19. Chapter 16 employs the extended metaphor of Jerusalem as YHWH's adulterous wife, detailing her betrayal and subsequent punishment before promising eventual restoration of the covenant. Chapter 17 uses the allegory of eagles and a vine to explain the political events surrounding the Judean kings Jehoiachin and Zedekiah, specifically Zedekiah's failed rebellion against Babylon and its consequences. Finally, chapters 18 and 19, presented as a unified unit, shift focus to the concept of individual responsibility, arguing that each person is judged based on their own actions, not those of their ancestors, which is then illustrated through a dirge lamenting the fate of Judah's princes.
The Structure and Form of Ezekiel 16: This chapter is an oracular account presented as the allegory of Jerusalem as YHWH’s adulterous wife. It begins with a typical prophetic word formula. Despite its length, it follows a standard form of a prophetic judgment speech. This structure includes a significant portion detailing the grounds for punishment, followed by an announcement of the punishment itself and a subsequent promise of restoration. The shift from grounds for punishment to announcement of punishment is marked by a call-to-attention formula addressed to "harlot" Jerusalem, linked by the particle "therefore" to the preceding accusations. A prophetic messenger formula introduces the first announcement of judgment, which graphically describes Jerusalem's exposure and punishment. A second section covers further consequences, starting with a brief punishment announcement but quickly moving to renewed accusations, leading eventually to a qualified announcement of restoration. The final part of the chapter details the restoration of the covenant with Jerusalem, linked by a conjunctive particle and the prophetic messenger formula, intended to make Jerusalem remember her relationship with YHWH.
The Allegory of Jerusalem's Origins and YHWH's Early Care (Ezekiel 16:1-14): Following an introductory prophetic word formula, the chapter metaphorically lays out YHWH's accusations against Jerusalem. It begins with YHWH instructing Ezekiel to announce Jerusalem's wrongdoing. The accusations start with the prophetic messenger formula, identifying YHWH as the speaker addressing Jerusalem. The initial segment of the accusation portrays YHWH's benevolent acts towards Jerusalem, depicted as an unwanted baby girl abandoned by her parents, which was a common practice in the ancient world because daughters were viewed as an expense due to the need for a dowry. YHWH identifies Jerusalem metaphorically as having Canaanite, specifically Amorite and Hittite, parentage, which reflects Jerusalem's historical identity as a Jebusite city conquered by David without harming its existing population. This portrayal makes sense given Jerusalem's location in a crossroads region between the Hittite empire to the west and the Amorite-dominated Mesopotamia to the east. The allegory of an abandoned baby presupposes the historical context following the Battle of Kadesh around 1300 BCE, which led to a power vacuum enabling the rise of smaller states like Israel/Judah. The abandoned infant is shown lacking basic care, such as having her umbilical cord cut, being rubbed with salt, or wrapped – procedures common in antiquity. YHWH appears as a passerby, sees the baby, saves her life, and raises her to maturity, which is defined from a patriarchal perspective as reaching puberty and being ready for marriage.
The Allegory of Jerusalem's Harlotry and Relations with Nations (Ezekiel 16:15-34): After recounting the care lavished upon the once-abandoned girl, YHWH shifts to accusations that the bride Jerusalem acted like a harlot among the nations. This charge reflects the geopolitical reality of Israel and Judah being strategically located on trade routes connecting major ancient powers like Egypt, Asia Minor, Mesopotamia, and Arabia. This position contributed significantly to wealth and power, such as during Solomon's reign, but also attracted these major powers seeking control of the routes. YHWH uses the harlot metaphor to represent Jerusalem's relationships with foreign entities. The gifts YHWH, the husband, provided to Jerusalem—clothing, jewelry, food, children—became items she used to facilitate her "harlotry" with nations through trade. These actions are also depicted as pagan religious rituals adopted from other nations, such as sacrificing children or building high places for foreign worship. YHWH expresses strong disapproval of Jerusalem's conduct with her neighbors, using vivid and graphic imagery. A subsequent segment (vv. 30–34) highlights Jerusalem's extreme licentiousness, portraying her as paying nations for relations, reversing the typical actions of a prostitute. This metaphor likely symbolizes the tribute Jerusalem paid to its suzerain overlords like Aram, Israel, Assyria, and Babylonia over different periods.
The Announcement and Nature of Jerusalem's Punishment (Ezekiel 16:35-42): Following the detailed accusations (vv. 2–34), this section announces the consequences for Jerusalem's actions. The call to attention in v. 35 uses the particle "therefore," establishing a causal link between Jerusalem's alleged wrongdoing and the impending consequences. YHWH addresses Jerusalem directly as "whore" to emphasize the charges. The call-to-attention formula "hear the word of YHWH" introduces the oracle. A major announcement of judgment follows (vv. 36aβ–42), continuing the motif of sexual misconduct charges. This section begins with the particle "therefore" to highlight that the consequences are YHWH's punishment. Drawing on Israelite legal penalties for willful adultery (death by stoning), Jerusalem is metaphorically given over to be stoned by her alleged lovers and even those she rejected. The portrayal of the punishment goes beyond a simple execution, depicting her stripping before the crowd and being given to them to satisfy YHWH's fury, described by scholars as graphic and pornographic. Strikingly, her alleged "lovers" are not punished, unlike the requirement in some biblical laws for both partners to be stoned. The metaphorical nature of the punishment is underscored by describing her "lovers" piercing her with swords and burning her houses, paralleling the actions of the invading Babylonians who conquered and destroyed the city. The passage concludes by stating that after the punishment, YHWH's anger against Jerusalem will cease.
Comparison with Samaria and Sodom and Further Accusations (Ezekiel 16:43-52): A subsequent subunit elaborates on the accusations against Jerusalem by comparing her with her neighbors, Samaria and Sodom. This comparison leads YHWH to charge that Jerusalem's wickedness surpassed even theirs, implying she deserved greater punishment. This section begins by stating that Jerusalem did not remember her past (days of youth) and infuriated YHWH with her abominations. The claim that Jerusalem's mother was a Hittite (mentioned earlier in v. 3) is used as a basis for charging her with depravity, connecting her to Canaanite nations forbidden for intermarriage due to idolatry. YHWH uses the proverb "like mother, like daughter" to make this point, but extends the comparison to Jerusalem's metaphorical sisters, Samaria and Sodom. Samaria is chosen as it was destroyed by the Assyrians, serving as a parallel to Jerusalem's fate under the Babylonians, both destructions seen as divine punishment for sins. Sodom is selected as a paradigmatic sinful city in biblical tradition, also destroyed by YHWH for its sins. References to the "daughters" of these cities signify the other cities within their respective spheres of influence in ancient state structures, which were centered around capital cities. By comparing Jerusalem to these infamous cities, YHWH reinforces the argument that Jerusalem was even more sinful and therefore deserving of more severe punishment.
6. The Restoration of Jerusalem, Samaria, and Sodom (Ezekiel 16:53-58): Following the charges that Jerusalem was worse than Samaria and Sodom, the text states YHWH's intention to restore Samaria and Sodom, framing this as a prelude to restoring Jerusalem. This proposal clarifies the purpose of the punishment previously described for each city: the suffering was intended as a corrective measure to purge the city of its alleged crimes and make it fit for a restored position in the world and a renewed relationship with YHWH. This idea of purging a defiled entity is central to the portrayal of Jerusalem's destruction (in Ezekiel 8–11) and its subsequent restoration (in Ezekiel 40–48). It is based on the concept that temples must be purged or cleansed to regain their holiness after being defiled by improper practices, analogous to temple restoration accounts found elsewhere in biblical literature. This purging is symbolized by a "sin offering" along with the removal of corrupting items and correction of offending behavior. Until this purging is complete, Jerusalem is depicted as enduring the mockery of her neighbors, such as Aram and Philistia, who laugh at her as she undergoes her punishment.
The Restoration of the Eternal Covenant with Jerusalem (Ezekiel 16:59-63): The final part of Ezekiel 16 directly addresses the restoration of the eternal covenant. It is syntactically linked to the preceding material by an introductory particle ("for") and the prophetic messenger formula. YHWH promises to remember the eternal covenant with Jerusalem, which Jerusalem is accused of having violated. Upon restoration, Jerusalem is promised to receive her former "sisters," Samaria and Sodom, as "daughters," symbolizing Jerusalem's future rule over the territory of the former northern kingdom of Israel and the territory of Edom. This passage reveals a tension regarding the Zion-covenant tradition, which was considered eternal but seemed contradicted by the destruction of Jerusalem and the temple by the Babylonian empire. Ezekiel's presentation of Jerusalem's punishment as a purge orchestrated by YHWH provides a theological resolution to the dilemma of an eternal covenant seemingly broken by destruction and exile, thus laying the groundwork for the visions of restoration found later in the book. A key statement in this section, "I will establish my covenant with you, and you shall know that I am YHWH," is a variation of the self-revelation formula common throughout the book. This statement is predicated on YHWH's declaration in v. 63 that YHWH will forgive Jerusalem, implying YHWH's acceptance of Jerusalem as if she were a purged offering.
Ezekiel 17: The Allegory of the Eagles, Vine, and Cedar - Imagery and Meaning: Ezekiel 17 begins with a prophetic word formula introducing an allegory concerning an eagle, a vine, and a cedar. While a second prophetic word formula appears later in the chapter, it introduces the interpretation rather than a new literary unit. The chapter is structured into the presentation of the allegorical images (vv. 2–10) and the interpretation of these images (vv. 12–24). The allegory metaphorically portrays the historical events involving King Jehoiachin's exile to Babylon in 597 BCE, the installation of his uncle Zedekiah as the new king, and Zedekiah's eventual downfall when he revolts against Babylon by allying with Egypt. The first part of the allegory describes a large eagle (symbolizing the Babylonian empire led by Nebuchadnezzar) taking the top of a cedar (the house of David, representing King Jehoiachin) to a land of traders/city of merchants (Babylon). The eagle also plants some seed (Jehoiachin and other Judeans deported to Babylon) beside abundant waters (the fertile land watered by the Euphrates). This planted seed grows into a low vine (Zedekiah, placed on the throne by Nebuchadnezzar). A second great eagle (Pharaoh Psamtek of Egypt) is introduced, representing the king Zedekiah turns to for support. Rhetorical questions emphasize Zedekiah's inevitable failure and destruction, stating that if the Babylonian eagle does not destroy the vine, YHWH will, symbolized by the destructive east wind.
Ezekiel 18: The Disputation on Individual/Generational Responsibility: Ezekiel 18 begins a unit that addresses the moral responsibility of the individual. It is formulated as a disputation speech where YHWH challenges a popular belief, expressed in a proverb: "Fathers have eaten sour grapes, and the teeth of the sons are set on edge." This proverb metaphorically suggests that the current generation suffers punishment for the sins of previous generations. The source explains that this belief likely arose from the national suffering experienced under Egyptian and Babylonian subjugation, which many interpreted as divine punishment for past sins, a view also found in other biblical texts like the Ten Commandments and the Former Prophets. YHWH, through Ezekiel, argues against this view. The counter-thesis is introduced with an oath: the proverb will no longer be used. YHWH asserts that all lives belong to YHWH and explicitly states the counter-thesis: "the person who sins will die." This means people suffer for their own sins, not their ancestors'. This principle is presented as a defense of YHWH's righteousness and a form of theodicy, asserting divine justice. While sometimes interpreted as supporting individualism, the source clarifies it primarily addresses generational moral accountability, illustrated by examples of father, son, and grandson. The argumentation uses examples of a righteous father, his wicked son who dies for his own sin, and the wicked son's righteous son who lives for his righteousness, demonstrating that each generation is judged based on its own actions. The section also considers cases of wicked individuals who repent and live, and righteous individuals who turn wicked and die, reinforcing the point that current behavior determines fate. It concludes by defending YHWH's ways as fair, contrasting them with the audience's perceived unfairness, and appealing for repentance and righteous action, promising life to those who change their ways.
Ezekiel 19: The Dirge/Lament over the Princes of Israel: This chapter, considered part of the same unit as Ezekiel 18 despite differences in form, contains a dirge concerning the princes of Israel, beginning with YHWH instructing Ezekiel to lament them. A dirge is a specific liturgical form characterized by a distinctive metric pattern often associated with mourning for the dead. This form is used here to signal mourning for the Judean kings portrayed in the lament: Jehoahaz, Jehoiakim, and Jehoiachin, each of whom met unfortunate ends. Jehoahaz was exiled to Egypt, Jehoiakim died under unclear circumstances during Babylon's siege, and Jehoiachin was deported to Babylon and imprisoned for life. The first part of the dirge (vv. 2–9) uses the metaphor of a lioness (representing the tribe of Judah) and her cubs (the kings). The first cub is Jehoahaz, described as becoming a great beast but trapped by nations and taken to Egypt. The second part (vv. 5–9) refers jointly to Jehoiakim and his son Jehoiachin; the mother lion raises another cub who becomes a great beast but is eventually trapped by nations, caged, carried to Babylon, and never returns. The second portion of the dirge (vv. 10–14a) employs the imagery of a vine to depict Judah's former greatness and subsequent subjugation to Babylon and the loss of her kings. Judah is portrayed as a vine planted by water, with strong branches and rulers, but is then withered by the east wind (symbolizing YHWH's destructive action) and transplanted to a dry desert. The lament ends by stating its character as a dirge, emphasizing the sorrowful fate of the Davidic monarchy.