Source: Brian Neil Peterson, John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel (Minneapolis, MN: Fortress Press, 2015), 33–63.
John 1 and Ezekiel 1–3 Juxtaposed.wav
This podcast argues that the Gospel of John's opening chapter, often called the Prologue, intentionally mirrors themes and literary devices found in Ezekiel's initial vision (Ezekiel 1-3) to introduce Jesus. The author highlights numerous parallels, including the exalted language describing divine beings, the use of creation and light imagery, the introduction of a prophetic witness, and a pervasive rejection motif. By comparing how both texts describe divine presence dwelling with humanity, the significance of glory, and the use of symbolic language like "Son of Man," the text suggests that John draws heavily on Ezekiel to portray Jesus as the embodiment of God's revealed word and presence. This approach helps explain some unique aspects of John's Gospel compared to the others.
The sources explore the significant parallels between the opening chapters of the Gospel of John and the book of Ezekiel, particularly Ezekiel 1–3. The author argues that John likely had Ezekiel in mind when composing his Gospel, especially the introductory sections, suggesting that Ezekiel serves as a crucial influence on John's unique presentation of Jesus. What John "tells" in his opening chapters is shown in the subsequent narrative, much like Ezekiel's opening vision sets the tone for what follows. The source identifies numerous literary, thematic, and motif parallels between John 1 and Ezekiel 1–3, suggesting that viewed together, this evidence points strongly towards John's deliberate engagement with Ezekiel's work.
Based on the provided texts, here are six major topics that highlight the connections between John 1 and Ezekiel 1–3:
1. The Divinity and Glory of Jesus and Yahweh: Both John and Ezekiel employ sustained exalted language in their opening sections to depict the divine. Ezekiel's opening vision portrays the kāḇôḏ (glory) of Yahweh in a terrestrial setting, presenting Yahweh as the divine Suzerain and Sovereign over creation, nations, and even the Babylonian pantheon, which ruled the world in his day. This vision utilizes creation imagery, such as the four living beings representing the four domains of creation, with Yahweh positioned above them, signifying his sovereignty. Similarly, John's opening verses present Jesus' omnipotence, eternality, and majesty. Jesus is identified as the eternal Word (logos) who was "In the beginning" and was "with God and... was God." This connects Jesus directly to the Creator God of Genesis, mirroring the creation imagery found in Ezekiel and Genesis. John's depiction of Jesus mirrors Ezekiel's exalted presentation of Yahweh, showing Jesus as deity whose existence predates creation and who is responsible for creating all things. While the sources emphasize the numerous parallels between Jesus and the Father, they clarify that John is not necessarily stating that Jesus is Yahweh, but rather drawing connections between their glory and works, thus highlighting the divinity of each. The revelation of Yahweh's glory in Ezekiel and Jesus' glory in John is presented as an in-breaking of God into the human realm, appealing to the senses and transforming those who encounter the divine presence. Light imagery is a common motif in both books used to portray the glory of Jesus and Yahweh, with Ezekiel's vision vividly depicting the radiant presence of Yahweh.
2. The Significance of the Word (λόγος/דבר): John's use of the term logos (Word) in the opening verse is deeply significant and is argued to be connected to the Hebrew term דבר (dāḇār). This Hebrew word is used not only for Yahweh's creative word (as seen in Genesis) but also, and crucially, for the word of Yahweh that comes expressly to the prophets. The phrase "the word of the Lord came" appears fifty times in Ezekiel, more frequently than in any other prophetic book. By using logos, which translates דבר in the Greek Old Testament (LXX), John connects Jesus not just to the Hebrew Bible tradition of creation by divine word, but specifically to the tradition of prophetic revelation. Jesus becomes the "Prophet" par excellence, not merely delivering God's words but embodying the Word of God incarnate. This understanding of logos, combined with the visionary links to Ezekiel, clarifies John's language. The use of sustained exalted language to depict Jesus and the connection to Genesis creation imagery found also in Ezekiel 1 are seen as the first two ways John connects to Ezekiel, with the use of logos being the third, linking Jesus to the revelation of God's plan through the prophetic and revealed word.
3. The Introduction and Role of Prophets or Witnesses: The opening chapters of both Ezekiel and John introduce a key prophetic figure who serves as a witness to the divine. Ezekiel is introduced as a prophet who serves as a witness and spokesperson for Yahweh, with his call initiated by the Spirit. Similarly, John the Baptist is introduced in John 1 as the "witness" (martureō) to the light and divinity of Jesus. The strategic placement of John the Baptist's introduction in chapter 1, overshadowing his figure somewhat by the divine presence, mirrors how Ezekiel's introduction is parenthetical within the description of Yahweh's heavenly vision. Both figures are presented as secondary in light of the divine revelation but are crucial witnesses to it. While John the Baptist rejects the title "prophet," he functions in that role and is recognized as such, much like Ezekiel, who is declared a prophet by Yahweh. Both are sought out by religious leaders or elders for a word from God, highlighting the failure of the religious elite to grasp the importance of the prophetic word or true devotion to God. John the Baptist's ministry in John's Gospel is encapsulated in the opening chapter, and as he decreases, Jesus increases, stepping into the role of spokesperson for the Father and becoming the Prophet par excellence, surpassing John the Baptist and the earlier prophets.
4. The Rejection Motif: A significant thematic parallel is the motif of rejection present in the opening portions of both books. Jesus was rejected by his own people, a theme exemplified in John 1:11 despite his subsequent signs. This rejection motif serves as an inclusio for Jesus' public ministry, culminating in attempts to stone him and his eventual crucifixion. Similarly, Ezekiel's ministry was marked by rejection by his nation, repeatedly referred to as a "rebellious house." This phrase also serves as an inclusio for Ezekiel's oracles of doom and his public ministry before the fall of Jerusalem. Just as Ezekiel's message shifts to hope after the city's destruction, John's Gospel also shifts after Jesus' crucifixion. The parallels suggest that both authors present the rejection of the divine figure (Jesus) or the prophet (Ezekiel) and their message by their own people as a central, defining element from the outset.
5. The Divine Presence and Dwelling: John's phrase, "And the Word became flesh and 'tabernacled' among us," directly alludes to the Hebrew Bible concept of Yahweh dwelling in a tent (skēnē) among the Israelites. More specifically, it recalls Ezekiel's statement that Yahweh became a "sanctuary" (miqdāš) in their midst for a short time while they were in exile in a foreign land. This temporary dwelling in a foreign land is balanced by Ezekiel's eschatological hope for Yahweh's eternal dwelling among his people in a future sanctuary. John uses the same Greek term, translated as "a little while," used in the Greek Old Testament for Yahweh's temporary dwelling among the exiles, to describe the brevity of Jesus' earthly stay, which is presented metaphorically as being in a "foreign" land (earth). The hope of Yahweh's eternal dwelling finds a parallel in Jesus' promise of a future reunion with his followers. Jesus himself is presented as the "sanctuary," the spiritual temple where true worship in spirit and truth takes place, rather than in an earthly temple.
6. Visionary Experience and the Role of the Senses: Both Ezekiel and John utilize visionary language and emphasize the role of the senses, particularly sight, in experiencing divine revelation. Ezekiel's calling begins with a visionary experience where he beholds the glory of Yahweh through his sight. The Greek term horaō ("to see") is used in the Greek Old Testament to describe Ezekiel seeing the glory of Yahweh. John takes this further, depicting both the glory of God and the tangible presence of God in Jesus. Jesus is the doxa (the Old Testament kāḇôḏ) of God incarnate. The concept of "seeing" in John's Gospel often moves beyond mere physical sight to a metaphorical understanding, where only believers truly "see" the glory of the incarnate Word. The revelation of divine glory can be overwhelming, causing sensory overload, as seen in Ezekiel being left dumbfounded. Beyond sight, other senses like hearing, taste, touch, and smell are also important mediums for experiencing God in both books, with parallels noted, especially between Ezekiel's sign acts and John's signs (e.g., taste/eating). In Ezekiel, visionary mediums and sign acts are vital, but the metaphorical sense of seeing, grasping the message with spiritual eyes, was also necessary for belief, though Ezekiel's audience failed in this regard.