Source: Marvin A. Sweeney, Reading Ezekiel: A Literary and Theological Commentary, Reading the Old Testament Series (Macon, GA: Smyth & Helwys Publishing, Incorporated, 2013), 1–21.
Orientation to the Book of Ezekiel.wav
This podcast introduces the Book of Ezekiel, a complex and often challenging part of the Hebrew Bible. It presents Ezekiel not just as a prophet, but crucially, as a Zadokite priest whose experiences in Babylonian exile shape his unique perspective on the destruction of Jerusalem and the temple. The document highlights how Ezekiel's visions, such as the divine throne chariot and the new temple, are central to the book's structure and theology, particularly his focus on the sanctity of the temple as the center of creation and the idea that its defilement necessitates a divine purging. Ultimately, the text argues that Ezekiel's work, despite its difficulties, is a coherent whole organized by chronological markers, aiming to demonstrate that YHWH's actions in the world, including judgment and restoration, serve to sanctify the divine name.
The Prophet Ezekiel and His Context: The Book of Ezekiel is presented as one of the most interesting, compelling, difficult, and perplexing books of the Hebrew Bible. It contains the visions and oracles of Ezekiel ben Buzi, a Judean priest and prophet. Ezekiel was exiled to Babylonia in 597 BCE along with King Jehoiachin of Judah, as part of the first exile carried out by King Nebuchadnezzar of Babylon. This occurred roughly a decade before the second invasion in 587/586 BCE that destroyed Jerusalem and the Temple and exiled a larger portion of the population. Ezekiel was trained as a priest of the line of Zadok, expected to serve in the Jerusalem Temple. Once in exile, he settled in a city called Tel Aviv in Babylonia. His prophetic career began at the age of thirty, the age when he would have started his service in the Jerusalem Temple had he not been exiled. His inauguration into prophecy was marked by visions of G-d.
Key Visions of Ezekiel: The book is characterized by unique and sometimes bizarre imagery and concepts presented in Ezekiel's visions. These include a detailed vision of YHWH's throne chariot, which appeared to him on the banks of the Chebar Canal in Babylonia. Another significant vision (in Ezekiel 8–11) depicts YHWH's decision to destroy Jerusalem and its inhabitants. A vision concerning the future (Ezekiel 40–48) describes a new temple, which symbolizes a renewed and reconstituted Twelve Tribes of Israel and even creation itself. The vision of the restoration of dry bones (Ezekiel 37) is highly influential in defining expectations about resurrection in both Judaism and Christianity. His vision of the restored temple differs significantly from descriptions of both the First and Second Temples.
Ezekiel's Symbolic Actions: Beyond visions, Ezekiel's actions are frequently described as bizarre and serve as illustrations of the fate or condition of the people. Examples include cutting off his hair, dividing it, and then chopping, burning, and scattering it to symbolize the fate of the people of Judah. He also refused to mourn for his dead wife, which emulated YHWH's response to the destruction of Jerusalem. Another key symbolic action, which transitions into a role, is serving as a watchman to warn his people about approaching danger, including the consequences of their own alleged wrongdoing.
Ezekiel's Identity as a Zadokite Priest and Watchman: A central theme is Ezekiel's identity as a Zadokite priest. He was born and trained for service in the temple itself, unlike other Levites who served in support roles. As a Zadokite priest, he was expected to serve from age thirty to fifty. The book's chronological span, from his thirtieth birthday (the fifth year of Jehoiachin's exile) to the twenty-fifth year of exile (corresponding to his fiftieth year, if the thirtieth year refers to his age), aligns with the expected years of priestly service. His initial visionary experience is compared to the seven-day ordination ritual for priests, enabling him to serve as a visionary prophet in exile for the period he would have served as a temple priest. He takes on the role of "watchman" for Israel, which is interpreted as analogous to the priestly gatekeepers who guarded the temple gates to ensure its sanctity. In this role, he warns the people of wrongdoing and defilement, a task also associated with the priesthood. YHWH also addresses him as "Ben Adam" (son of Adam), suggesting his role as a representative of humanity before YHWH, akin to the high priest entering the holy of holies.
The Book's Literary Structure: The book of Ezekiel is largely structured according to its introductory chronological formulas. These formulas appear throughout the book, starting with the inaugural vision in Ezekiel 1:1–3, dated to the thirtieth year (identified with the fifth year of King Jehoiachin's exile). Subsequent dates mark major sections, spanning from the fifth year of Jehoiachin's exile (592 BCE) through the twenty-fifth year (572 BCE), with an exception for the date related to the siege of Tyre (570 BCE). This twenty-year chronological span from chapter 1 to chapters 40-48 corresponds to Ezekiel's potential years of active priestly service. The structure defined by these dates and subunits introduced by the prophetic word formula ("and the word of YHWH came to PN saying...") results in a thirteen-part formal structure for the book. The source suggests the book was largely written by Ezekiel himself with only light editing, primarily in the introductions and dating formulas.
Theology Centered on the Temple, Creation, and Sanctity: Ancient Judean thought, as reflected in Ezekiel, viewed the Jerusalem Temple as the holy center of creation. Maintaining its sanctity was crucial for the welfare of Israel/Judah and creation at large. The temple symbolized the sanctity and stability of creation, with its morning service mirroring the act of creation. The source argues that YHWH acts against creation if its sanctity is not maintained, citing the flood narrative as an example related to the shedding of blood. The temple ritual, including offerings and the treatment of blood, was designed to express and maintain creation's sanctity and limit human violence. Defilement of the temple, whether through improper ritual or failure to observe moral laws, necessitated its purging or resanctification to restore its sanctity and that of creation.
Causes of Destruction and the Concept of Defilement: In Ezekiel's view, the Babylonian destruction of Jerusalem and the Temple was not a sign of YHWH's weakness or defeat by Babylonian gods, but rather a deliberate act of purging. YHWH determined that the Jerusalem Temple had become impure, requiring this consecration. The book portrays YHWH as the sovereign who purges the temple as part of a broader effort to purge and renew creation. The source points to the "image of jealousy" near the temple's north gate (potentially a Babylonian stele) as a fundamental cause of the temple's defilement, leading to other idolatrous acts like weeping for Tammuz or worshipping the sun. While individual and ancestral sins are mentioned, the corruption and defilement of the temple is presented as the direct trigger for YHWH's decision to destroy Jerusalem and the Temple in Ezekiel 8–11.
YHWH's Sovereignty and the Recognition Formula: A major theological dimension in Ezekiel is the assertion of YHWH's absolute power and sovereignty over both Israel/Judah and the nations. Ezekiel constantly uses the recognition formula, "and they shall know that I am YHWH," to emphasize that YHWH is the true agent behind the major events of the era, including the rise of the Babylonian empire, the destruction of Jerusalem, the exile, the downfall of other nations, and the future restoration. This directly counters the idea that Babylonian gods like Marduk were preeminent. Ezekiel identifies YHWH with the actions of Babylon, asserting that it was YHWH, not Babylon or Marduk, who brought about these events. The ultimate goal is for Israel, Judah, and the nations to recognize YHWH as the supreme power.
Individual Responsibility and the Possibility of Repentance: Ezekiel directly challenges the traditional proverb that children suffer for the sins of their elders (Ezekiel 18). He argues strongly for individual responsibility, stating that each person is accountable for their own actions, whether righteous or wicked, and will suffer punishment or receive mercy based solely on their own conduct. This perspective aligns with the Chronicler's History, which attributes the destruction of Jerusalem to the sins of the present generation, rather than the Deuteronomistic History's emphasis on ancestral sin (like Manasseh's). Ezekiel posits that human beings have the capacity to change their behavior, to repent before YHWH, and reform their lives through observing YHWH's ritual and moral laws. However, the book ultimately suggests that Israel's restoration will be initiated by YHWH for the sake of YHWH's holy name, rather than being contingent on a prior, major human repentance.
Enduring Influence and Legacy: The Book of Ezekiel has had a marked and complex influence on later religious traditions. It was controversial in rabbinic Judaism due to apparent conflicts with Mosaic Torah, but efforts by figures like Rabbi Hanina ben Hezekiah ensured its inclusion in the Tanak, and Ezekiel is considered a halakhic authority. Ezekiel is viewed as a foundational figure in Jewish mysticism and Kabbalah, with his throne chariot vision inspiring the Heikhalot or Merkavah tradition of ascending to heaven to encounter the divine throne. This tradition later influenced Kabbalistic attempts to experience divine presence. In Christianity, Ezekiel influenced the conceptualization of Christ in the book of Revelation (drawing on throne/temple imagery) and Paul's writings. The vision of dry bones is crucial for understanding resurrection in both Judaism and Christianity. Islamic tradition also acknowledges Ezekiel as a prophet, sometimes identified with Dhul-Kilf. The book is seen as a profound attempt to encounter the holy in the profane world and, based on that encounter, to sanctify the world.