Source: Brian Neil Peterson, John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel (Minneapolis, MN: Fortress Press, 2015), 165–186.
Unity, Resurrection, and the Insufflation.wav
This podcast explores how the Fourth Gospel, written by John, intentionally draws upon themes and structures found in the Old Testament book of Ezekiel, particularly focusing on Chapter 37. The author argues that John’s portrayal of key events, such as Jesus' prayer for unity (John 17) and the post-resurrection appearance and insufflation (breathing of the Holy Spirit) to the disciples (John 20), strongly echoes Ezekiel's vision of the valley of dry bones and the prophecy of the covenant of peace. By examining specific parallels in setting, resurrection, doubt, divine-human interaction, physical evidence, and the concept of life imparted through breathing, the text suggests that John uses Ezekielian motifs to provide a deeper understanding of the spiritual regeneration and the establishment of the new covenant of peace inaugurated by Jesus.
Broad Structural and Thematic Parallels between John and Ezekiel: The sources propose that the Fourth Gospel follows some of Ezekiel's ordering, especially where connections relate to Ezekielian themes, sign acts, and visionary "peaks." Examples mentioned include John's introduction of Jesus mirroring Ezekiel's introduction of Yahweh in his first vision (John 1 compared to Ezekiel 1-3), John's account of Jesus cleansing and departing the temple reflecting the defiled temple and Yahweh's departure in Ezekiel's second vision (John 2:13-22 compared to Ezekiel 8-11), Jesus' signs paralleling some of Ezekiel's sign acts (like the death of Ezekiel's wife and the raising of Lazarus), and echoes of Ezekiel 12-39 found in the "I Am" Sayings in John. These macro-level connections suggest intentional drawing upon Ezekiel's framework and content by the author of John, although John uses the Old Testament in a novel manner, focusing on its sense rather than direct quotation, particularly allowing for literary license in depicting the Passion narrative which is unique among these comparisons.
Specific Parallels between John 20 and Ezekiel 37:1-14 (The Resurrection and Dry Bones): A significant connection is drawn between the resurrection scenes in John 20 and the vision of the valley of dry bones in Ezekiel 37:1-14. Several common elements are identified: Both scenes are set in a context of death (a tomb and a valley of dry bones). Both depict resurrection or its aftermath. Belief in God's ability to resurrect is questioned in both accounts – by Ezekiel himself (Ezekiel 37:3) and by Thomas (John 20:27-29). Divine-human interaction is central to both narratives, with Mary and the disciples interacting with the resurrected Jesus and Ezekiel interacting with Yahweh. Physical appearance serves as evidence for the resurrected individuals; Jesus shows his hands and side, while Ezekiel sees the decomposed bodies come back to life. Finally, life is imparted in both cases through breathing or inbreathing. These parallels highlight a theological link between the physical and spiritual restoration promised in Ezekiel and the ultimate resurrection event in John. The settings are depicted as places where a curse had been enacted (Israel's army left unburied; Jesus hung on a "tree"), and the resurrection in both accounts represents a reversal of this curse and a demonstration of God's power superseding that of earthly conquerors or Satan.
The Insufflation (Jesus Breathing) in John 20:22 and the Life-Giving Breath in Ezekiel 37: The event where Jesus breathes on his disciples and tells them to receive the Holy Spirit (John 20:22), known as the insufflation, is strongly linked to the concept of life being imparted by divine breathing in Ezekiel 37:10 (and 37:9). While some scholars connect this act to the creation account in Genesis 2:7, the sources argue for a primary connection to Ezekiel 37:9 because both John 20:22 and Ezekiel 37:9 use the specific Greek verb emphusaō ("to breathe") together with the noun pneuma ("breath" or "spirit"), whereas Genesis 2:7 uses pnoēn ("breath"). Ezekiel's vision of inbreathing depicts the spiritual rebirth and new creation of the nation of Israel under a new covenant. Similarly, John portrays Jesus' insufflation as the moment when the "new Israel," or the church, is spiritually birthed. This event is seen not necessarily as the empowerment for witness (like Pentecost in Acts 2) but potentially as the disciples' regeneration, bringing them into complete faith and eternal communion with Christ, marking the inauguration of the new covenant of peace.
The Institution of the Covenant of Peace and the Threefold Greeting: A unique feature of John's account of the post-resurrection appearance is Jesus' threefold pronouncement of "Peace to you" (John 20:19, 21, 26). The sources propose that this emphasis on "peace" is linked to Ezekiel's promise of a covenant of peace (Ezekiel 34:25; 37:26). This connection helps explain why John, unlike the Synoptic Gospels, does not focus on the pre-cross institution of the Eucharist meal, which is often associated with the New Covenant language of Jeremiah. Instead, John highlights the completed work of Jesus and the inauguration of the covenant of peace, using terminology found in Ezekiel. The threefold repetition of "peace" in John 20 is seen as intentionally drawing the reader's attention to this Ezekielian connection, marking the disciples' entrance into the fullness of this new covenant through the spiritual life imparted by Jesus' insufflation. The placement of the second "Peace to you" immediately before Jesus breathes on the disciples (John 20:21) further reinforces this link to the issuance of the Ezekielian covenant of peace.
Jesus' Prayer of Unity in John 17 and Ezekiel 37:15-28 (The Unification of Israel): Jesus' unique prayer for unity in John 17 is seen as a strong parallel to Ezekiel 37:15-28, which describes the sign act of uniting two sticks representing the divided kingdoms of Israel (Ephraim and Judah) into one nation under one king. Just as Ezekiel's prophecy is set within the context of an established new covenant of peace, Jesus' prayer for the unity of his disciples and future believers is understood within the context of his initiation of the new covenant. Several specific thematic parallels are identified: both texts speak of a once-divided group becoming one (Israel/church). Yahweh gives Israel into the care of one king (David), just as the Father has given the church into Jesus'/the Davidic Messiah's care. Yahweh is the God of Israel, and the Father is the God of the church. The unified nation is purified, and the church is sanctified. God has communion with his people, and disciples have communion with God. Yahweh is with the nation eternally, and eternal life is promised to the church. A unified Israel causes the world to know Yahweh, and a unified church serves as an example to the world so they may believe. Finally, the unified nation follows Yahweh's laws, and the church follows God's laws. These numerous connections suggest that John had Ezekiel 37:15-28 in mind when composing this prayer, using the Ezekielian theme of unification as a framework for understanding the spiritual unity of believers in Christ.
Spiritual Regeneration and New Life (New Creation/New Israel): The sources emphasize that both Ezekiel 37 and John 20 (specifically the insufflation) are fundamentally about imparting spiritual life and bringing about a new creation. Ezekiel's vision depicts not just physical resurrection but the spiritual rebirth of the nation of Israel under the new covenant. Similarly, Jesus' breathing on the disciples symbolizes the spiritual birth of the church, which is presented as the "new Israel," under the new covenant of peace. This theme is also connected to Jesus' conversation with Nicodemus in John 3, where he speaks of being born of "water and the spirit." This phrase is linked to Ezekiel's dual promises of cleansing (Ezekiel 36:25-27, using the image of water) and spiritual renewal/new life (Ezekiel 37:1-14, using the image of wind/spirit and resurrection). The idea is that Jesus came to provide both spiritual purification and spiritual new life, fulfilling these Ezekielian prophecies. The insufflation event in John 20:22 is thus seen as the moment of spiritual completion, where the spiritual life promised in Ezekiel 37:9 is instantiated in the disciples and the nascent church, enabling a deeper, more personal relationship with God than was possible under the old covenant. This concept of spiritual regeneration as the initiation into the new covenant is presented as a key fulfillment of Ezekiel's prophecies in the life and work of Jesus.