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The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16 Jer 24:2-7,8,10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.
He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14,16 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10 Mt 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.
RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.
I. Introduction.
A. The man.
1. Ezekiel was the son of Buzi, or whom nothing is known.
2. Ezekiel was a priest.
a. It is implied that he was a descendent of Zadok (40:46;
43:19; 44:15-16; 48:11).
b. Zadok was of the line of Aaron and therefore of the elite
among priests.
c. This may explain why Ezekiel was carried to Babylonian
captivity during the reign of Jehoiachin (early phase of the
captivity).
3. The word of Jehovah came expressly to Ezekiel the priest.
a. He did not depend for his knowledge upon the writings of
others.
b. God often makes his will known through persons of whom
we know little.
c. This helps to put emphasis upon the message and not upon
the messenger.
B. The background.
1. The northern kingdom fell about 100 years before the birth
of Ezekiel.
2. Ezekiel was born in the eighteenth year of the reign of Josiah
(B.C.625).
3. Josiah died in a battle with Egypt at Megiddo.
4. His second son, Shallum, became king using the name
Jehoahaz. His reign lasted only three months. He was
deposed by Pharoah Necho of Egypt.
5. His brother Eliakim was placed on the throne as a vassal to
the King of Egypt. He ruled under the name of Jehoiakim.
a. Jehoiakim, an evil king, ruled 11 years.
b. Nebuchadnezzar of Babylon defeated Jerusalem and took
Jehoiakim captive and robbed the temple of its gold and
silver.
c. Daniel may have been among the captives.
6. Upon the death of Jehoiakim, Nebuchadnezzar made
Jehoichin, his son, ruler in Jerusalem.
a. After only 3 months and 10 days Nebuchadnezzar carried
Jehoichin to Babylon.
b. Nebuchadnezzar also took "the goodly vessels of the
house of Jehovah."
c. The Babylonian king also took the leading people of the
land to Babylon. Ezekiel was among the captives.
7. The king of Babylon made Mattaniah, Jehoiachin's uncle
(brother of Jehoiakim and son of Josiah) king. His throne
name was Zedekiah.
a. After eleven years, Nebuchadnezzar returned to utterly
destroy Jerusalem.
b. The remainder of the people were either carried captive to
Babylon or scattered.
8. Ezekiel began to prophecy in the fifth year of his exile, while
the temple was still standing in Jerusalem.
II. The Book.
A. The call of Ezekiel (1:1 to 3:15).
1. Introduction (1:1-3).
a. Ezekiel saw visions of God (1:1).
b. The word of Jehovah came expressly to Ezekiel (1:3).
c. The hand of Jehovah was upon him (1:3).
2. Vision of the four living creatures (1:4-21).
3. Vision of the throne of God (1:22-28).
4. The prophet's call (2:1-10).
5. The prophet's commission (3:1-15).
a. Eating of the roll (2:8 to 3:3).
b. Difficult work (3:4-11).
c. The vision of divine glory departs in a flourish (3:12-15).
B. Coming destruction and privation (3:16 to 7:27).
1. Ezekiel the watchman (3:16-21).
2. The prophet not to speak his own words but the words of
God (3:22-27).
3. The siege of Jerusalem pictured (4:1-8).
4. The terrible suffering of the besieged city (4:9-17).
5. Ezekiel to shave the hair of his head (5:1-4).
a. A third of the hair to be burned (5:2).
b. A third of the hair to be cut with a sword (5:2).
c. A third of the hair to be scattered to the wind (5:2).
d. A few hairs to be kept in Ezekiel's garment, but some of
these to be burned (5:3).
6. Destruction of Jerusalem and punishment of the people
symbolized by Ezekiel's shorn hair and its treatment (5:5-12).
7. The wrath of God will be accomplished and his justice
satisfied (5:13-17).
8. Destruction of Jerusalem is sure because of idolatry (6:1-7).
9. A remnant to be preserved (6:8-10).
10. Jehovah to be vindicated by the punishment of idolatrous
worship (6:11-14).
11. Reiteration of the coming destruction, punishment and
suffering (7:1-27).
C. The sixth year of Ezekiel's captivity (8:1 to 19:14).
1. Heathen obscenities in the house of Jehovah at Jerusalem
(8:1-18).
2. A vision of the destruction of many and the preservation of a
few (9:1-11).
3. A vision of the glory of God over the cherubim (10:1-22 to
11:25).
a. Evil rulers rebuked (11:1-13).
b. Restoration promised (11:14-21).
c. The vision ends (11:22-25).
4. A prophecy of captivity (12:1-18).
a. Ezekiel digs under the wall and carries his belongings out by
night (12:1-7).
b. This became a prophecy of what would happen to
Jerusalem (12:8-20).
c. The end to come soon (12:21-28).
5. False prophets and prophetesses condemned (13:1-23).
6. No hope for Jerusalem to be delivered (14:1-23).
a. The elders of Israel inquire of Ezekiel, but Jehovah will
not deal with them because they are idolaters (14:1-5).
b. Idolaters commanded to repent (14:6-11).
c. The righteousness of the righteous cannot save the
wicked (14:12-21).
d. A remnant shall be left (14:22-23).
7. Jerusalem to be destroyed like a useless vine (15:1-8).
8. Jerusalem's beginning; Jehovah's kindness to her; her
unfaithfulness (16:1-63).
a. Jerusalem rejected by savage parents, but redeemed and
enriched by Jehovah (16:1-14).
b. Jerusalem became vain and turned first to prostitution and
then to promiscuity (16:15-34).
c. Unfaithfulness deserves punishment (16:33-43).
d. Jerusalem worse than Sodom and Samaria (16:44-52).
e. Still, after punishment, there will be restoration (16:53-
58).
f. A new covenant for all nations (16:59-63).
9. The parable of two eagles and a vine (17:1-24).
a. The first eagle represents Nebuchadnezzar and the first
carrying away into Babylon of the nobles of the land.
b. The second eagle represents Egypt to whom the
unfaithful Zedekiah turned.
c. Another prophecy of a coming universal kingdom (17:22-
24).
10. The soul that sinneth it shall die; repent and live; O why
will ye die? (18:1-32).
11. Two lamentations (19:1-14).
a. A lamentation for the strong lions of Judah carried in
cages to Babylon (19:1-9).
b. A lamentation over a ruined vine (19:10-14).
D. Seventh year of Ezekiel's captivity (20:1 to 23:48).
1. The history of Israel reviewed (20:1-29).
2. Judgment and restoration (20:30-44).
3. Prophecy against the south (20:44-49).
4. The unsheathed sword of the Lord to destroy Jerusalem
(21:1-5).
5. The groaning of Ezekiel because of what is soon to happen
in Jerusalem (21:6-7).
6. Babylon is God's sword of destruction against Jerusalem and
Ammon (21:8-32).
7. The sins of Jerusalem described (22:1-12).
8. Punishment is inescapable (22:13-31).
9. The parable of Oholah and Oholibah (23:1-48).
E. Ninth year of Ezekiel's captivity (24:1-27).
1. The siege of Jerusalem -- a burning pot (24:1-14).
2. Ezekiel's wife dies, but Ezekiel not allowed to mourn
(24:15-18).
3. The death of the prophet's wife symbolizes the death of
Jerusalem which the exiles were not to mourn (24:19-27).
F. Heathen nations to be judged (25:1 to 32:32).
1. Prophecy against Ammon (25:1-7).
a. Ammon rejoiced at the destruction of Israel and Judah
(25:3).
b. Therefore, Ammon would be destroyed (25:7).
2. Prophecy against Moab (25:8-11).
3. Prophecy against Edom (25:12-14).
4. Prophecy against Philistia (25:15-17).
5. Prophecy against Tyre (26:1 to 28:19).
a. Tyre an invincible island.
b. Tyre destroyed and fishermen spread their nets on the
bare rocks.
6. Prophecy against Sidon (28:20-24).
7. Restoration to the land foretold (28:25-26).
8. Prophecy against Egypt (29:1-16).
9. Babylon to defeat Egypt (29:17 to 32:32)
G. Watchmen and shepherds (33:1 to 34:31).
1. Duty of the watchman (33:1-20).
a. News of the destruction of Jerusalem (33:21-22).
b. Justification for the desolation of Jerusalem (33:23-33).
2. The shepherds of Israel (34:1-31).
a. The good shepherd (34:20-25).
b. Ye are the sheep of my pasture (34:26-31).
3. Edom condemned (35:1-15).
H. Vision of dry bones (36:1 to 37:28).
1. Israel to be restored (36:1-7).
2. Israel punished for her sins (36:8-21).
3. A cleansing to take place (36:22-31).
4. The coming restoration does not stop the present
punishment (36:22-31).
5. The restoration to be beautiful (36:32-38).
6. The dry bones revived (37:1-14).
a. The two sticks (Israel and Judah) (37:15-23).
b. Messiah's everlasting kingdom (37:24-28).
I. Judgment against Gog (38:1 to 39:29).
1. Gog is unknown and may represent all the nations that set
themselves in array against the God of heaven, both in
Ezekiel's day and in all coming generations, including the
final judgment (Rev. 20:8).
a. Magog is the land of Gog.
b. All lands that oppose Jehovah in all generations, even to
the end of the world, shall be destroyed (38:1-23).
2. Overthrow of Gog (39:1-24).
a. Restoration of Israel (39:25-27).
b. Jehovah to be exalted (39:28-29).
J. Vision of the temple (40:1 to 48:35).
1. Vision of the house of worship (40:1 to 43:27)
a. The man with the measuring rod (40:1-4).
b. The outer court, its gates and chambers (40:1-49).
c. The wall of the temple (40:5).
d. The east gate (40:6-16).
e. The outer court (40:17-19).
f. The north gate (40:20-23).
g. The south gate (40:24-27).
h. The south gate of the inner court (40:28-31).
i. The east gate of the inner court (40:32-34).
j. The north gate of the inner court (40:35-37).
k. The tables for sacrifices (40:38-43).
l. The rooms for the priests (40:44-49).
m. Measurement of the temple (41:1-26).
(1) The priest's chambers and the outer chambers (42:1-
20).
(2) The priest's chambers (42:1-14).
(3) The outer court (42:15-20).
n. The glory of Jehovah fills the house (43:1-12).
o. The altar described (43:13-27).
2. Rituals of worship to be performed in the temple (44:1 to
46:24).
a. Relation of the prince to the temple (44:1-3).
b. Relation of the people, Levites, and priests to the temple
(44:4-16).
c. Duties and rewards of the priests (44:17-31).
d. Priests, princes and people (45:1-17).
e. The maintenance of the priests (45:1-8).
f. Offerings of the people to the prince for the temple (45:9-
17).
g. Holy days and feasts (45:18 to
h. The first feast described (45:18-20).
i. The passover (45:21-25).
j. Worship offered by the prince (46:1-8).
k. Worship offered by the people (46:9-15).
l. Instruction for the prince (46:16-18).
m. The boiling-places for sacrifices (46:19-24).
3. The land or inheritance (47:1 to 48:35).
a. Healing waters from the temple (47:1-12).
b. The borders of the land and manner of division (47:13-
23).
c. Distribution of the land among the tribes (48:1-29).
d. The gates, size, and name of the city (48:30-35).
(2.) One of the great prophets, the son of Buzi the priest (Ezek. 1:3). He was one of the Jewish exiles who settled at Tel-Abib, on the banks of the Chebar, "in the land of the Chaldeans." He was probably carried away captive with Jehoiachin (1:2; 2 Kings 24:14-16) about B.C. 597. His prophetic call came to him "in the fifth year of Jehoiachin's captivity" (B.C. 594). He had a house in the place of his exile, where he lost his wife, in the ninth year of his exile, by some sudden and unforeseen stroke (Ezek. 8:1; 24:18). He held a prominent place among the exiles, and was frequently consulted by the elders (8:1; 11:25; 14:1; 20:1). His ministry extended over twenty-three years (29:17), B.C. 595-573, during part of which he was contemporary with Daniel (14:14; 28:3) and Jeremiah, and probably also with Obadiah. The time and manner of his death are unknown. His reputed tomb is pointed out in the neighbourhood of Bagdad, at a place called Keffil.
(2.) Prophecies against various surrounding nations: against the Ammonites (Ezek. 25:1-7), the Moabites (8-11), the Edomites (12-14), the Philistines (15-17), Tyre and Sidon (26-28), and against Egypt (29-32).
(3.) Prophecies delivered after the destruction of Jerusalem by Nebuchadnezzar: the triumphs of Israel and of the kingdom of God on earth (Ezek. 33-39); Messianic times, and the establishment and prosperity of the kingdom of God (40;48).
The closing visions of this book are referred to in the book of Revelation (Ezek. 38=Rev. 20:8; Ezek. 47:1-8=Rev. 22:1,2). Other references to this book are also found in the New Testament. (Comp. Rom. 2:24 with Ezek. 36:2; Rom. 10:5, Gal. 3:12 with Ezek. 20:11; 2 Pet. 3:4 with Ezek. 12:22.)
It may be noted that Daniel, fourteen years after his deportation from Jerusalem, is mentioned by Ezekiel (14:14) along with Noah and Job as distinguished for his righteousness, and some five years later he is spoken of as pre-eminent for his wisdom (28:3).
Ezekiel's prophecies are characterized by symbolical and allegorical representations, "unfolding a rich series of majestic visions and of colossal symbols." There are a great many also of "symbolcal actions embodying vivid conceptions on the part of the prophet" (4:1-4; 5:1-4; 12:3-6; 24:3-5; 37:16, etc.) "The mode of representation, in which symbols and allegories occupy a prominent place, gives a dark, mysterious character to the prophecies of Ezekiel. They are obscure and enigmatical. A cloudy mystery overhangs them which it is almost impossible to penetrate. Jerome calls the book 'a labyrith of the mysteries of God.' It was because of this obscurity that the Jews forbade any one to read it till he had attained the age of thirty."
Ezekiel is singular in the frequency with which he refers to the Pentateuch (e.g., Ezek. 27; 28:13; 31:8; 36:11, 34; 47:13, etc.). He shows also an acquaintance with the writings of Hosea (Ezek. 37:22), Isaiah (Ezek. 8:12; 29:6), and especially with those of Jeremiah, his older contemporary (Jer. 24:7, 9; 48:37).