Source: Brian Neil Peterson, John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel (Minneapolis, MN: Fortress Press, 2015), 187–206.
Jesus’ Rebuilt “Temple” and Ezekiel 40–43.wav
This podcast argues that the Gospel of John heavily references the book of Ezekiel, particularly in its portrayal of Jesus. It highlights how John uses Ezekielian concepts like Yahweh's glory returning to a rebuilt temple to present Jesus as the new temple and source of blessings. The author emphasizes the striking similarities between Ezekiel's visions, including the return of God's presence and the subsequent abundance, and John's depiction of Jesus's return to Jerusalem, his resurrection as the rebuilt temple, and the spiritual blessings flowing from him to believers. The podcast suggests John's eschatology, which blends present reality and future hope, mirrors Ezekiel's, and that the book of Revelation further elaborates on these fulfilled promises.
John's extensive reliance on and parallels with Ezekiel: The sources argue that the author of the Fourth Gospel drew heavily upon Ezekielian motifs, structural layout, and themes. This reliance is seen as going beyond mere coincidence and forms a sustained connection throughout John's presentation of Jesus. Many scholars have noted points of contact between the two books, but the sources suggest a more comprehensive reliance than often conceded. This deep connection is suggested to be understood by John's first-century Jewish audience who were steeped in the Hebrew Bible and familiar with inter-textual reading practices. The author of Revelation also appears to have relied heavily on Ezekiel for his depiction of the final age, suggesting this preference extended beyond the Fourth Gospel. Possible reasons for John's choice to fashion his book after Ezekiel are explored, including practical preference, or a resonance with the prophet's experiences of ministering to a rebellious nation, witnessing the destruction of the temple, and potentially experiencing exile, similar to John's own time.
Jesus as the new or rebuilt "Temple" and its connection to Ezekiel 40–43: A central theme explored is Jesus' role as fulfilling and replacing the Temple, specifically drawing parallels with Ezekiel's vision of a rebuilt temple (Ezekiel 40–42) and the return of Yahweh's glory to it (Ezekiel 43:1–5). Jesus' prophetic words about rebuilding the "temple" in three days (John 2:19) after the cleansing of the temple are seen as the impetus for this theme, presenting Jesus' body, through his death, burial, and resurrection, as the spiritual replacement. This aligns with Ezekiel's most notable motif of temple restoration. The concept of Jesus superseding and replacing the temple as the locus of God's presence, glory, revelation, and abundant provision is supported by various passages in John.
The Triumphal Entry as a parallel to Yahweh's return to the temple: The sources highlight Jesus' triumphal entry into Jerusalem, beginning in John 12, as a vital parallel to Yahweh's glorious return to Jerusalem and the rebuilt temple in Ezekiel (Ezekiel 40–48, especially 43:1–5). John dedicates a significant portion of his book to this event and its aftermath, mirroring Ezekiel's focus on Yahweh's return. This entry is presented as playing a vital role in the parallels between Jesus' and Yahweh's entry/return to the city. It is also linked to the inauguration of the covenant of peace.
Jesus identified as the Davidic King/Messiah: The triumphal entry scene in John 12 is seen as a deliberate presentation of Jesus as the promised messianic Davidic "king," mirroring Ezekiel's references to a coming "Davidic king" or "prince" in the period of restoration and the institution of the covenant of peace (Ezekiel 34:23–24; 37:22–25). John's use of the phrase "the King of Israel" (ὁ βασιλεὺς τοῦ Ἰσραήλ) in John 12:13, which differs in usage from the Synoptics where it appears derisively, is interpreted as identifying Jesus not merely as a messianic figure but specifically as the King of Israel, fulfilling the prophecy of a messianic king linked to David's line (Zechariah 9:9 quoted in John 12:15). This concept is framed within the context of Ezekiel's presentation of Yahweh as the true King over Israel, despite Israel's history of rejecting Yahweh's claims and messengers. Jesus' acknowledgment of his role as king further supports this.
The theme of abundant blessings flowing from Jesus/the new temple: The sources emphasize that just as Ezekiel envisioned blessings and renewal flowing from Yahweh's presence in the rebuilt temple (Ezekiel 43–48), John presents Jesus as the source of spiritual blessings and abundance. This motif of abundance is seen as a hallmark of life when Deity is present, a concept adopted by Ezekiel. Specific parallels are drawn between Ezekiel's reversal of curses related to scarcity of food and water (Ezekiel 4:16–17; 5:12, 16–17; 7:15, 19; 12:16; 14:13, 21) and the abundance in the restored land with plentiful water, food, and fish (Ezekiel 47). Jesus embodies these promised blessings, offering healing, food, and living water (John 2–11), and significant Ezekielian symbolism is seen in the theme of living waters (John 7:37–39 compared to Ezekiel 47:1–5). After his resurrection, Jesus, as the new temple, imparts blessings like the gift of the Holy Spirit, the power to forgive sins, and symbolic signs of abundance like the miraculous catch of fish (John 20:22–23; 21:4–11), showing affinity with Ezekiel 47:1–12.
Eschatology, the blurring of present and future realities, and the role of Revelation: Both John's Gospel and Ezekiel are noted for the difficulty in navigating their eschatological outlook due to the blurring of present and future realities. John's eschatology oscillates between a realized aspect, where Jesus' work initiates the new covenant and provides present life, and an inaugurated dimension, where a future fulfillment awaits when Jesus will dwell among his people as the eschatological temple. Similarly, Ezekiel blends the present reality of exile with the future hope of Yahweh dwelling in a rebuilt temple. The sources argue that John's Gospel does not find complete fulfillment of the eschatological picture rooted in Ezekiel 40–48 because the book of Revelation addresses these concerns in detail. Revelation is seen as picking up on the concept initiated in John, presenting the consummation of God's promise to dwell among his people in the New Jerusalem, where city and temple are one, and Jesus obviates the need for a separate temple. Revelation completes the theological picture that John had begun, confirming the connection between Ezekiel and the Johannine writings.
1. How does the Gospel of John connect to the Book of Ezekiel's structure and visions?