Author 

Written by Ezekiel, son of Buzi (1:1; 8:1; 33:1; 40:1-4), it is a book filled with what I would call “propho-dramas” (prophetic-dramas). In chapter 4, Ezekiel engraves the siege plans for the city of Jerusalem on a brick. In chapter 5, he cuts off his hair and then scatters it in the wind to provide a word picture for the coming confusion. In chapter 8, he is found digging a hole in the wall of the Temple to witness the vilest of idolatry. Due to the perplexing visionary detail of the book and our cultural lack of familiarity with its symbols, often becoming fancifully corrupted, the book is used with less frequency than its prophetic counterparts.

Ezekiel was a married priest (1:3) who possessed a tender relationship with his wife (24:16). It is likely that Ezekiel had no children by her, and she died in the ninth year of their captivity (24:1); this was used in a prophetic way to picture a coming judgment.

Beyond the style of writing, his content has presented problems for years. Unlike other literary prophets of his day, Ezekiel seems to go back to earlier times of prophetic utterance where an almost hypnotic-like state was experienced. He thus appears more mystical than his contemporary prophets, leading to the opinion that his book may be less essential.

It is my hope during this review to restore Ezekiel’s relevance to our sacred bookshelves.

In the year of Ezekiel’s birth, King Josiah launched a huge spiritual revival for the worship of Yahweh. In the middle of Josiah’s revival, he was seeking to slow the Egyptian army and their Assyrian allies, which were advancing north to take on Babylon. He was killed at the battle of Megiddo.

With the death of Josiah, the last reformation of Judah was brought to an abrupt end, and Judah began an unbridled downward spiral into idolatry.

Shallum was placed on the throne in Josiah’s place, taking the name of Jehoahaz. The Egyptian Pharaoh Neco was displeased with Jehoahaz’s appointment, deported him to Egypt, and then placed Eliakim on the throne, who took on the name Jehoiakim. It was then, during Jehoiakim’s reign, that Nebuchadnezzar defeated the allied forces of Assyria and Egypt in the famous battle of Carchemish. Assyria was never heard from again. Egypt was thoroughly routed.

Jehoiakim immediately shifted his loyalty to Nebuchadnezzar, and it was at this time that Daniel and others from the royal family became the first to be deported to Babylon (Daniel 1:1).

Jehoiakim became a loyal vassal to Nebuchadnezzar for three years and then decided not to pay the annual tax required for protection. While Jehoiakim flexed his independent muscle, Nebuchadnezzar began to march. 

In an outrage, Nebuchadnezzar led his army to Jerusalem to correct the rebellion and its treachery. By the time Nebuchadnezzar’s army arrived, Jehoiakim was dead and Jehoiachin, an 18-year-old teenager, was installed in his place. The teenage king was determined to withstand the Babylonian army and did so for three months.

Eventually, Jerusalem surrendered to Nebuchadnezzar and thousands of hostages were taken captive to Babylon, among them Ezekiel, the Temple treasures, the officials, and the men of valor (2 Kings 24:10-17).

Nebuchadnezzar appointed Josiah’s third son, Mattaniah, as king of Judah. He took on the name Zedekiah.

Purpose

The fall of Jerusalem in 586 B.C. marked the middle of Ezekiel’s ministry. Although Jerusalem’s fall did not mark the chronicle middle of his message, the tone certainly changed based on that watershed event.

Jerusalem’s fall (593-586 B.C.) was the pivotal event in the prophet’s career. That disaster divided Ezekiel’s ministry into two distinct phases. In the first phase, Ezekiel sought to destroy the illusion that God would never allow for the destruction of Jerusalem or the Temple. Ezekiel also shattered the prospects that Judah would return to her homeland quickly. 

After the destruction of Jerusalem, Ezekiel’s tone radically changed over the next 15 years. Ezekiel sought to capture what it would require for Judah to return in absolute faith to Yahweh and become, once again, a repentant people.

Ezekiel’s message is basic and simple: Yahweh is faithful to His purpose. He is a Father who disciplines His wayward children but never, under any circumstances, abandons them.

Unlike any other prophet, Ezekiel portrays Yahweh as the God of all glory who is supreme, sovereign, omnipotent, omniscient, holy, and exalted above all others, not just in strength but in glory. He also portrays God as gracious and compassionate, tenderly calling Judah to return.

In Isaiah, Yahweh is revealed as Savior, in Jeremiah, Yahweh is revealed as Judge, and in Daniel, Yahweh is revealed as the King, but Ezekiel reveals Yahweh as the Glory of all creation. In this book, the reader experiences both the reprisals of God and restoration of God.

Outline

• Vision of the Throne (1-3)

• Judah Judged (4-24)

• Foreign Nations Judged (25-32)

• Jerusalem Judged (33-39)

• Vision of Restoration (40-48)