EZEKIEL—NOTE ON 25:1–32:32 Oracles against Foreign Nations. At this moment in the dramatic downfall of Jerusalem, Ezekiel’s focus shifts. The fate of the city is left hanging as he presents a collection of oracles against foreign nations. Not all the oracles are dated, but most seem to fall within the period 587–585 B.C. (for the exception, see note on 29:17–21). Several other prophetic books include prophecies addressed to nations other than Israel and Judah (e.g., Isaiah 13–23; Jeremiah 46–51; Amos 1–2; Zephaniah 2). The primary purpose of such prophecies is to show that all peoples are under the authority of the King of kings, whether for judgment or for blessing. The reasons for judgment tend to be the same in both the foreign and domestic oracles within a given book. In Ezekiel, Judah and Jerusalem are punished for impurity and oppression, and so are the foreign nations. However, Ezekiel often simply announces God’s opposition to these nations without offering an explicit reason for the opposition. The oracles unfold in three large sections: first, Judah’s nearest neighbors are condemned (Ezekiel 25), followed by extended oracles against Tyre (chs. 26–28) and Egypt (chs. 29–32). Two smaller oracles—one against Sidon, the other looking to Israel’s regathering—are included at the halfway point (28:20–26). In all, seven nations stand condemned.
EZEKIEL—NOTE ON 25:1–17 Apart from the old northern kingdom of Israel, Judah had four immediate neighbors. They were Ammon on the northeast (vv. 1–7), Moab to the east across the Dead Sea (vv. 8–11), Edom to the south (vv. 12–14), and Philistia to the west (vv. 15–17). Excluding Philistia, but including Tyre and Sidon (chs. 26–28), these nations joined with Judah against Babylon early in Zedekiah’s reign (see Jer. 27:3). Each of these oracles has a similar structure, as well as similar content: condemnation for arrogant cruelty toward Judah.
EZEKIEL—NOTE ON 25:3 The leading reason for judgment against Ammon is the insult they gave to my sanctuary. God’s reputation is the primary concern.
EZEKIEL—NOTE ON 25:4 To punish Ammon, God uses the people of the East, that is, desert nomads. The people that even mighty Babylon could not conquer will fall to mere nomads.
EZEKIEL—NOTE ON 25:12–14 The Lord assigned my people Israel to be the agent of his wrath against Edom, their long-time foe.
EZEKIEL—NOTE ON 26:1–28:19 In terms of length, Ezekiel’s oracles against Tyre are second only to his oracles against Egypt (29:1–32:32). This is probably because, of the nations addressed by Ezekiel, only Tyre and Egypt had the power to withstand Babylon: Egypt’s power was military, Tyre’s was economic.
EZEKIEL—NOTE ON 26:1–21 The destruction of Tyre by the Babylonians is described in four oracles grouped into two pairs: Verses 1–6 and 7–14 look toward Tyre’s destruction; vv. 15–18 and 19–21 look back after the destruction, describing reactions to Tyre’s defeat. The prophecy combines predictions that would be fulfilled in the attack by Nebuchadnezzar, who besieged Tyre for 13 years, from 585–572 B.C. (vv. 7–11). It also describes the conquest by Alexander the Great in 332 (the complete destruction predicted in vv. 3–6 and vv. 12–14). Some parts of ch. 26 were not even fulfilled until after the time of Alexander (see note on v. 14). Old Testament prophecies often combine elements fulfilled in the near future with some that are not fulfilled till a more distant time.
EZEKIEL—NOTE ON 26:3 The agents of destruction here are many nations. They are described as the crashing of the sea and its waves. The description that follows continues this figurative language. This threat was fulfilled partially by Nebuchadnezzar’s siege, and then more fully by Alexander the Great’s conquest in 332 B.C. Both Nebuchadnezzar and Alexander led military forces from “many nations,” whom they had conquered. Nebuchadnezzar’s title “king of kings” (v. 7) is confirmed in historical records from Assyria. When he attacked Tyre, Alexander the Great had the help of 80 ships from Persia and 120 from Cyprus, plus soldiers from other nations.
EZEKIEL—NOTE ON 26:4–5 Tyre’s location in the midst of the sea, often seen in extrabiblical sources as a sign of its security, is now described in mocking language (see also v. 17). Tyre was indeed destroyed and made like a bare rock by Alexander’s conquest.
EZEKIEL—NOTE ON 26:6 Her daughters on the mainland are the villages on the mainland near the island city of Tyre. They were destroyed by Nebuchadnezzar and again by Alexander.
EZEKIEL—NOTE ON 26:12 That Tyre’s wealth should be subject to plunder is poetic justice, given the city’s greed (v. 2). However, by the time Nebuchadnezzar conquered Tyre, much of value had already been removed. Apparently little wealth remained after 13 years of siege (see 29:18). Later, Alexander the Great conquered Tyre by building a 2,600-foot (800-m) land bridge from the mainland out to the island fortress, thus fulfilling the prophecy of this verse, your stones and timber and soil they will cast into the midst of the waters. These materials came from the destruction of the city’s settlements on the mainland (26:6, 8.)
FACT
A prophecy fulfilled. The city of Tyre was on an island about a half mile from the coast, with some of its people living in villages on the mainland. Alexander the Great conquered Tyre by first destroying those villages and then using the rubble to build a causeway to the island fortress. This fulfilled Ezekiel’s prophecy that Tyre’s stones, timber, and soil would be cast into the midst of the water (26:12).
EZEKIEL—NOTE ON 26:14 You shall never be rebuilt. Tyre was rebuilt and reconquered several times after Alexander the Great, so the complete fulfillment of this prophecy did not come immediately. The modern city of Tyre is of modest size and is near the ancient site, though not identical to it. Archaeological photographs of the ancient site show ruins scattered over many acres. No city has been rebuilt over these ruins, thus fulfilling this prophecy.
EZEKIEL—NOTE ON 26:19–21 These verses are a preview of the close of the entire foreign-nation oracle collection, which mourns the arrival of the nations in the underworld place of the dead (32:17–32). The repeated phrase those who go down to the pit (twice, 26:20; compare 32:18) refers to those whom death has separated from communion with God.
EZEKIEL—NOTE ON 27:1–36 This second installment of the prophecy against Tyre is both simple and complex. It follows a simple story line, in the form of a lament, but the language and technical details are complex. In spite of these obscure details and uncertain place names, however, the force of the lament is clear enough: for all its splendor and in spite of its wealth, Tyre is doomed.
EZEKIEL—NOTE ON 27:8–9 The mariners came from various Phoenician coastal cities.
EZEKIEL—NOTE ON 27:10 Persia (modern Iran), Lud (probably in Asia Minor), and Put (Libya) mark a vast geographical triangle from which foreign mercenaries were recruited.
EZEKIEL—NOTE ON 27:11 The identities of the final group of place names are uncertain. They complete the beauty boasted of in vv. 3–4.
EZEKIEL—NOTE ON 27:12–25 The impressive range of merchant connections begins and ends with Tarshish, probably in southern Spain. Tyre’s trade stretched along the whole extent of the Mediterranean.
EZEKIEL—NOTE ON 27:13 The names Javan, Tubal, and Meshech first occur as sons of Japheth in Gen. 10:2 (repeated in 1 Chron. 1:5). By Ezekiel’s time the names signified geographical regions, perhaps peopled by descendants of those men. The primary importance of the names here is to signify the far-off places where Tyre did business.
EZEKIEL—NOTE ON 28:1–10 Although in lament form, this new oracle against Tyre has the familiar pattern of indictment (vv. 2b–6) and outcome (vv. 7–10). Pride is at the center of the charge. The word heart occurs eight times in vv. 2–8.
FACT
Tyre’s wealth came through its port, where it received goods from all around the Mediterranean—often items other nations did not have access to (28:1–10). Their pride in their wealth would lead to their destruction.
EZEKIEL—NOTE ON 28:2 Tyre’s king is called a prince. This is probably a synonym for “king” (compare Ps. 76:12, where it is a poetic parallel to “kings”).
EZEKIEL—NOTE ON 28:7–8 Here the agents of divine punishment are unnamed foreigners. Elsewhere they are identified as the Babylonians (26:7; 29:18; compare 30:10–11).
EZEKIEL—NOTE ON 28:11–19 These verses describe Tyre’s extravagant pretensions (compare vv. 4–5) leading to its utter devastation (vv. 18–19). Tyre is likened to a second Adam, clearly a created being (vv. 13, 15) and yet a cherub (v. 14). The cherub is in the garden of God (v. 13) and on the mountain of God (vv. 14, 16). Some believe that v. 17 compares the downfall of the proud king of Tyre to the arraignment of and curse on Satan in Gen. 3:1–15.
EZEKIEL—NOTE ON 28:20–23 Sidon is often mentioned alongside Tyre (e.g., Jer. 47:4; Joel 3:4; Zech. 9:2). This association survived into NT times (e.g., Matt. 11:21–22; Luke 10:13–14). This brief oracle contains no accusation against Sidon but simply announces God’s opposition to it.
EZEKIEL—NOTE ON 28:24–26 This hopeful note occurs precisely at the halfway point in Ezekiel’s oracles against other nations (chs. 25–32). The defeat of God’s enemies will result in the well-being of God’s own people. Since “scattering” is one of the primary judgments on Israel (e.g., Lev. 26:33; Deut. 28:64), “gathering” (Ezek. 28:25) is one of God’s distinctive saving responses (compare Deut. 30:3). This theme will be repeated throughout the latter part of Ezekiel.
EZEKIEL—NOTE ON 29:1–32:32 The seventh and last of the nations addressed, Egypt (like Tyre) receives seven oracles. If the chief interest in Tyre was economic, the leading issue for Egypt is military power.
EZEKIEL—NOTE ON 29:1–16 The two main charges against Egypt come out clearly in the first three oracles. Verses 1–6a portray Egypt’s pride in putting itself in God’s place. Verses 6b–9a condemn Egypt for its part in the destruction of Judah. The third section returns to the charge of pride and subjects Egypt more fully to God’s judgment. The date of these prophecies noted in v. 1 is January 587 B.C., just after Babylon laid siege to Jerusalem, and after Hophra came to power in Egypt.
EZEKIEL—NOTE ON 29:3 The phrase Behold, I am against you also appears in 28:22. There it is addressed to Sidon. The figure of the dragon has both natural and supernatural elements. At one level, it is a symbolic name for the Nile crocodile (also 32:2). At another level it represents a cosmic creature opposed to the rule of God and defeated by him (e.g., Isa. 27:1; 51:9). The claim to be the maker of the Nile amounts to claiming to be God (compare Tyre; Ezek. 28:2).
EZEKIEL—NOTE ON 29:6b–9a The second accusation against Egypt is given in the because . . . therefore form seen often in Ezekiel. A river-related metaphor appears again. This time, however, Egypt is the staff of reed (that is, a useless staff made from a flimsy reed) that fails to give support.
FACT
Hooks in your jaws (29:4) is a reference to crocodile hunting. Large hooks were baited with pork and cast into the river. When a crocodile bit the baited hook, it was quickly hauled to shore.
EZEKIEL—NOTE ON 29:9b–16 A brief because section (v. 9b) repeats the accusation against Egypt from v. 3. A much longer and literal judgment speech (vv. 10–16) follows. The judgment has elements (vv. 10–12) that match those pronounced against Israel and Judah. That Egypt should also be restored (vv. 13–16) is more surprising, but not unparalleled (see Jer. 46:26; compare Jer. 48:47; 49:6, 39). Restored Egypt will, however, be cured of its pride (Ezek. 29:14–15).
EZEKIEL—NOTE ON 29:10–11 The desolation of Egypt, which lasts forty years, reminds Egypt that God rules their future (see v. 9b). This “forty years” is probably a symbolic number that parallels Israel’s wandering in the wilderness for 40 years.
EZEKIEL—NOTE ON 29:17–21 This is the latest-dated oracle in the book, coming in April 571 B.C. Nebuchadnezzar’s siege of Tyre had ended with Tyre still in existence but subject to the Babylonians (see 26:1–28:19).
EZEKIEL—NOTE ON 29:19 I will give the land of Egypt to Nebuchadnezzar king of Babylon. This prophecy was given in 571 B.C. Nebuchadnezzar conquered Egypt in 568 (Jeremiah 43–44).
EZEKIEL—NOTE ON 29:21 The final promise appears to be for Ezekiel himself. The phrase open your lips confirms that, after all those years, Ezekiel’s prophetic ministry was to be proven correct.
EZEKIEL—NOTE ON 30:1–19 The third of the seven anti-Egypt oracles is the only undated one. It is comprised of four related prophecies. Each is introduced by Thus says the Lord (vv. 2, 6, 10, 13) and each echoes themes seen elsewhere in Ezekiel’s oracles. Together they announce the fall of Egypt and her allies to Nebuchadnezzar (v. 10).
EZEKIEL—NOTE ON 30:2–5 The cry of the day (v. 2) and the announcement that the day is near (v. 3) point to the “day of the Lord” concept seen in 7:10–27 (see notes there). Ezekiel combines this theme with the “sword of the Lord” in a subtle way at 21:8–10, but here the connection is clearer with the reference to the sword.
EZEKIEL—NOTE ON 30:13–19 Since Ezekiel uses so many place names, he obviously knows Egypt well (see 29:14; compare Mic. 1:10–15). Each place is linked to a judgment that will fall upon it. The places and things that are judged amount to a complete rejection of Egyptian religion and politics.
EZEKIEL—NOTE ON 30:20–26 The dates return in this fourth Egypt oracle, locating this unit in April 587 B.C. This oracle contrasts the weakness of Hophra’s forces with the might of Babylon.
EZEKIEL—NOTE ON 30:23 scatter . . . and disperse (see also v. 26). This language appeared in 29:12. The fear of being displaced from the Promised Land is one of the strongest in the OT (e.g., Gen. 11:4; compare Ezek. 28:24–26).
EZEKIEL—NOTE ON 31:1–18 Ezekiel’s fifth oracle against Egypt dates to June 587 B.C., only a few weeks after the preceding unit. Here the prophet points to Assyria as an object lesson for Egypt. In its dying days, the once-mighty Assyrian Empire looked to Egypt for help against the growing power of Babylon (c. 610 B.C.). Even together they could not withstand the Babylonians. That had been just 23 years earlier, well within living memory. In Isaiah’s prophecies, given even earlier, proud Assyria was destroyed by the Lord (Isa. 10:5–19). This, Ezekiel says, is the fate awaiting Egypt.
EZEKIEL—NOTE ON 31:8–9 The garden of God is mentioned three times and compared with Eden (also vv. 16, 18). I (God) made it beautiful, leaving no room for self-admiration (v. 9).
EZEKIEL—NOTE ON 31:10–14 Mighty one of the nations, paralleled by the most ruthless of nations, refers elsewhere to Babylon (28:7). Those who once prospered in Egypt’s shadow now leave it.
FACT
A tree cut down. The Assyrians believed that a sacred tree, whose roots were fed by a vast underground ocean, brought life to its nation. When Ezekiel talked about this “tree” being cut down (31:1–18), he was symbolically describing the end of once-mighty Assyria.
EZEKIEL—NOTE ON 32:1–16 This oracle repeats the call to “lament” (vv. 2, 16). The poem is built around the identification of Pharaoh as a “dragon” (v. 2), recalling 29:3 (see note). The date is March 585 B.C., some time after the fall of Jerusalem (see note on 33:21–22).
EZEKIEL—NOTE ON 32:2 Egypt is a dragon, the chaotic beast associated with the Nile’s crocodile (see note on 29:3).
FACT
Lions and dragons. Egypt saw itself as a lion, a nation that hunted and devoured other nations. But Ezekiel compares Egypt to a dragon—a near-sighted crocodile that stirs up muddy waters, attracting attention to itself. Egypt’s boasting will be its downfall, as the Lord sends Babylon to conquer and humiliate it.
EZEKIEL—NOTE ON 32:7–8 The darkness on your land alludes to the exodus story (see 30:13–19; also Ex. 10:21–23).
EZEKIEL—NOTE ON 32:14 Egypt’s fall to Babylon (vv. 11–13) provides an opportunity for nature to recover, with the waters and rivers pointing back to v. 2.
EZEKIEL—NOTE ON 32:17–32 This is the seventh and final oracle against Egypt and the last of the entire foreign-nation oracle collection. It returns to a theme introduced briefly in an oracle on the sinking of Tyre in 26:20, and already used against Egypt in 31:14, 16. In a grand finale, all the nations are gathered together in the pit (32:18), in Sheol (v. 21), the place of the dead. Egypt joins them there, Pharaoh receiving no comfort from the welcome he receives (v. 31). In drawing the nations together in this place over which God alone has power, Ezekiel again demonstrates God’s sovereignty. This oracle occurs two weeks later than the previous one (fifteenth day; compare “first day,” v. 1).
EZEKIEL—NOTE ON 32:19 The Egyptians practiced circumcision. Thus their place with the uncircumcised would be cause for deep shame.
EZEKIEL—NOTE ON 32:22–23 Assyria is in the uttermost parts of the pit. Ezekiel’s Sheol has levels of shame, and Assyria’s appears to be the deepest. See vv. 26–27.
EZEKIEL—NOTE ON 33:1–39:29 After the Fall of Jerusalem. Following the central collection of foreign-nation oracles, the focus returns to Judah (or “the house of Israel,” as Ezekiel usually calls it). Before Jerusalem’s fall, Ezekiel’s message was primarily warning and doom, with occasional hints of hope. After Jerusalem’s destruction (33:21–22), the balance is reversed.
EZEKIEL—NOTE ON 33:1–20 On the brink of hope, there is a brief pause to remind Ezekiel and his audience of their mutual responsibilities: vv. 1–9 describes again the role of the prophet as “watchman” (see 3:16–21); 33:10–20 takes another look at individual responsibility (see 18:21–29).
EZEKIEL—NOTE ON 33:1–9 See also 3:16–21. God, prophet, and people are tightly bound together in these verses. The role of the watchman (33:2, 6, 7) dominates. He must act on what he sees (vv. 3, 6). The whole oracle is addressed to your people. They are responsible to obey the watchman’s warnings (vv. 4–5). The watchman must be alert for God’s actions (If I bring the sword . . . and if he sees, vv. 2–3).
EZEKIEL—NOTE ON 33:11 I have no pleasure in the death of the wicked. The Bible is clear that God will punish sin and maintain his holiness and justice. At the same time, God feels sorrow over the punishment and death of creatures created in his image.
FACT
Watchmen. The Lord appointed Ezekiel to be a “watchman” over Israel (33:7). People depended on the watchman not only to remain vigilant but also to sound the alarm if the city was in danger. It was then up to the people to decide whether to heed these warnings or ignore them.
Ezekiel
Ezekiel ministered during the same troubled times as the prophet Jeremiah. He was among the thousands of Judeans exiled to Babylon, where he probably spent the remainder of his life. About five years into the exile, at the age of 30, Ezekiel was called as a prophet. God commanded him to speak the word of God fearlessly to the people, regardless of whether or not they listened. He was appointed as a “watchman” for Israel (3:17; 33:1–9), whose task it was to warn the people that God would punish them unless they repented. Courageous sermons, dramatic visions, and symbolic actions characterized Ezekiel’s ministry. God asked Ezekiel to enact difficult messages, often at a great personal cost. When his wife died, Ezekiel was commanded not to mourn for her, as a sign to Israel (24:15–27). Like Jeremiah, Ezekiel remained a faithful, humble servant despite his difficult life as a prophet. (Ezekiel 33:1–9)
EZEKIEL—NOTE ON 33:21–22 This brief report provides the hinge on which the book of Ezekiel turns. Ezekiel’s muteness was first encountered in 3:22–27, and a precise date had been given when the siege of Jerusalem began (24:1–2, 25–27). The date is now January 585 B.C., about five months after the fall of the city. The arrival of the fugitive confirms the word spoken at the beginning of the siege (24:25–27), affirms Ezekiel’s prophetic ministry, and establishes the work of God in bringing it about. It also gives weight to the words that follow.
EZEKIEL—NOTE ON 33:23–29 Ezekiel addresses those left in Judah after its fall. The Judeans’ logic of arguing (v. 24) from God’s blessings to the one (Abraham) to his presumed blessing the many (themselves) is deeply flawed.
EZEKIEL—NOTE ON 33:25–26 You eat flesh with the blood. The Hebrew is literally “you eat over the blood,” a saying used also in Lev. 19:26. The reference is to improper sacrifice.
EZEKIEL—NOTE ON 33:30–33 Ezekiel’s fellow exiles may have liked his message against Israelites back home (vv. 23–29). Their enjoyment of the rebuke aimed at their land-grabbing relatives ends when Ezekiel accuses them of also being greedy (v. 31). They treat prophetic words as mere entertainment (v. 32) rather than as messages from God that should be obeyed.
EZEKIEL—NOTE ON 34:1–31 As the move toward restoration continues, Ezekiel describes the nation and its leaders as sheep and shepherds. He addresses the shepherds (vv. 1–16) and then the sheep (vv. 17–31).
EZEKIEL—NOTE ON 34:2–6 Describing rulers as shepherds was widespread in the ancient Near East. David is the model of a shepherd-king (2 Sam. 5:2; Ps. 78:70–72), but the greatest example is God himself (e.g., Ps. 80:1). Jesus identifies himself as the “good shepherd” (John 10:11, 14). feeding yourselves. Not only are the shepherds neglecting the sheep; they are benefiting from their positions of power while the flock suffers.
EZEKIEL—NOTE ON 34:11–16 God intervenes to reverse, step by step, the process described above. He repairs the damage caused by the failed shepherds (vv. 2–6, 8) by seeking the scattered sheep (v. 12), gathering and feeding them (vv. 13–14), and ensuring their security (v. 15). On the announcement of God himself as shepherd (v. 15), see note on vv. 23–24.
EZEKIEL—NOTE ON 34:17–31 The remainder of the chapter is addressed to the flock: vv. 17–22 condemn victimization within the flock; vv. 23–24 return to the provision of a faithful shepherd; and vv. 25–31 describe how spiritual renewal among the people will affect the natural world.
EZEKIEL—NOTE ON 34:23–24 Ezekiel’s announcement of a Davidic shepherd (v. 23; compare 37:24) is similar to Jeremiah’s (Jer. 23:5–6). Ezekiel 34:24 affirms the relationship of God and people. Because it is close to v. 15, some commentators wonder whether the shepherd is divine (v. 15) or human (v. 23). This passage may look forward to the divine-human nature of the Messiah. Such an interpretation would explain John 10:11–18, where Jesus says that he is the “good shepherd.” In doing so, Jesus claims to be both the Davidic Messiah (Ezek. 34:23) and the incarnate God of Israel (v. 15; compare John 1:14). Ezekiel is reluctant to acknowledge any king except God, so he refers to David as prince.
FACT
God called his people’s leaders the shepherds of Israel. But instead of protecting and providing for their sheep, they abused them. God promised to judge the shepherds, rescue his sheep, and appoint a shepherd like David (34:23; compare John 10:11–18).
EZEKIEL—NOTE ON 34:25–31 The covenant of peace announced in v. 25 extends to the renewal of the natural world. Compare Isa. 11:1–9, where such peace is part of the messianic age. Covenant curses have been the focus, but the covenant also contained blessings (compare Lev. 26:4–6; Deut. 28:8–14). Showers of blessing refers not only to literal rain but also to abundant blessings from God.
EZEKIEL—NOTE ON 35:1–36:15 Ezekiel now turns his focus to Mount Seir (ch. 35) and the mountains of Israel (36:1–15). The prophecies against Mount Seir should be read as a preface to the address to the mountains of Israel.
EZEKIEL—NOTE ON 35:1–15 Mount Seir (v. 2) is identified with Edom (v. 15) much as Mount Zion is identified with Judah. An oracle against Edom appears in 25:12–14 (see note there), and its theme is echoed here. Compare also the book of Obadiah.
EZEKIEL—NOTE ON 35:1–4 The first oracle is little more than an announcement of God’s opposition to Mount Seir and his intention to destroy it. “Mount Seir” was the highland region southeast of the Dead Sea.
EZEKIEL—NOTE ON 35:5–9 Edom is treated here much as Israel was in ch. 6.
EZEKIEL—NOTE ON 35:10–12a Edom’s land-grab is condemned. Two nations refers to Israel and Judah as separate kingdoms (see 37:15–28). Just as Edom treated Israel and Judah poorly, so it will be treated.
EZEKIEL—NOTE ON 36:1–15 Earlier God announced judgment on the mountains of Israel (ch. 6). Now he announces their restoration.
EZEKIEL—NOTE ON 36:8–15 But you signals a transition. The focus shifts from Israel’s bleak past to its promising future. As in the “covenant of peace” (34:25–30), the people’s well-being is connected to the land’s fruitfulness. Verses 8–11 of ch. 36 present a series of blessings; the new is even better than the old.
EZEKIEL—NOTE ON 36:16–38 This key passage summarizes Ezekiel’s prophecy: in spite of their failings, God will restore his people for the sake of his name.
EZEKIEL—NOTE ON 36:22–32 This passage is often compared to Jeremiah’s “new covenant” text (Jer. 31:31–34). The structure of this passage reinforces its message. The outer verses relate the responses of God (Ezek. 36:22–23) and people (vv. 31–32). Nested within the next layer are the return and purification brought about in renewal (vv. 24–25, 28–30). At the heart of the passage is the divine gift of the new heart and spirit, which enables a correct response (vv. 26–27).
FACT
Israel was called to be a light to the nations (Isa. 42:6), but instead, their sinful behavior “profaned” God’s name before their unbelieving neighbors (Ezek. 36:22–23). The Lord expects his people to bring honor to his name all around the globe.
EZEKIEL—NOTE ON 36:22–23 It is not for your sake. The fundamental reason why God acts on Israel’s behalf is not grace and mercy, though he is certainly gracious and merciful; rather, God acts primarily for the sake of my holy name. The phrase will know that I am the LORD concludes the oracle and summarizes its purpose. People should give God the recognition and honor that is rightfully his.
EZEKIEL—NOTE ON 36:24–25 Restoring God’s reputation first requires the renewal of his people. The reference to cleansing by sprinkling clean water on you recalls the cleansing by sprinkling for touching a dead body (Num. 19:13, 20). This may suggest that the idols of Ezek. 36:25 are comparable to dead things. Many interpreters see this picture of cleansing by water as the background to Jesus’ words in John 3:5, “Unless one is born of water and the Spirit, he cannot enter the kingdom of God”; compare the mention of “my Spirit” in Ezek. 36:27.
EZEKIEL—NOTE ON 36:26–27 God’s work moves from external to internal with the gift of a new heart and new spirit (see 11:19; compare 18:31). The outer purification will be no use without the inner desire to live rightly before God (36:27). The connection of “water” (v. 25) and “Spirit” (v. 27) lies behind John 3:5. I will put my Spirit within you predicts an effective inward work of God in the “new covenant.”
EZEKIEL—NOTE ON 36:28–30 With God’s people now inclined to keep faith with God, they will be restored to the land. Linking the restoration of people and land is a continuing theme in this part of Ezekiel (e.g., 34:25–31).
EZEKIEL—NOTE ON 36:31–32 you will loathe yourselves. The response of the renewed people is to see themselves as God sees them. not for your sake. The fact that God is acting for his own sake reaffirms v. 22.
EZEKIEL—NOTE ON 36:33–36 As seen in vv. 28–30, the land enjoys the benefits of the people’s cleansing. The mention of Eden emphasizes the nature of this act as re-creation (see 28:13; compare 37:1–14). One purpose for Israel’s experience in the land was to show the whole world a restored Edenic life, lived in God’s presence and with his blessing.
EZEKIEL—NOTE ON 37:1–14 This vision is one of the most famous passages in Ezekiel. While it stands on its own as a statement of God’s power to re-create his people, the context is significant. The promised gift of a new heart and spirit (36:26–27) left questions (such as, how can this be? and can it be true for us?). Chapter 37 addresses these questions.
FACT
Although Jerusalem was defeated (33:21–22), Ezekiel preaches a message of hope in chs. 33–48. In ch. 37, his vision of a valley of dry bones promises that God’s Spirit will restore Israel. This is one of the most famous passages in Ezekiel.
EZEKIEL—NOTE ON 37:1 The vast landscape of dry bones suggests the aftermath of battle, the ultimate outcome of the judgment of ch. 6.
EZEKIEL—NOTE ON 37:3 The question can these bones live? anticipates the exiles’ view of their own situation (v. 11): total hopelessness. It also introduces one of the key words in the passage: the verb “to live” appears in vv. 3, 5, 6, 9, 10, and 14. Ezekiel’s response leaves the outcome to God’s sovereignty.
EZEKIEL—NOTE ON 37:4–6 God commands Ezekiel to do what seems pointless (prophesy over these bones). God promises that he will perform the impossible: bring the bones back to life with his breath. This is the same Hebrew word used for “the Spirit” in v. 1 (see note on 1:12). It appears seven more times in the vision.
EZEKIEL—NOTE ON 37:9–10 The second phase of prophesying is addressed to the breath (or wind or spirit/Spirit; see note on 1:12). The coming of the wind/breath/spirit that gives life is a powerful reminder of God’s creative work in Gen. 2:7. God creates, and God re-creates.
EZEKIEL—NOTE ON 37:12–13 I will open your graves and raise you from your graves, O my people. The vision of national revival changes into the metaphor of a cemetery, which seems to be related to the experience of exile (v. 12b). By using this language, Ezekiel also contributes to OT teaching on resurrection (see Dan. 12:2–3; Isa. 26:19; Hos. 6:1–2; 13:14; also Job 19:25–27; Ps. 17:15).
EZEKIEL—NOTE ON 37:14 The fundamental lesson of the vision is repeated: when the Spirit is present, God’s people are enabled to live. This is the only basis on which hope can be offered to the despairing community.
EZEKIEL—NOTE ON 37:15–28 The idea of homecoming in the “dry bones” vision (vv. 1–14) provides a link to this oracle (see vv. 21, 25–26). This dramatized prophecy prompts questions from the onlookers (v. 18), which leads to two oracles: vv. 19–20 announce the reunification of the old northern and southern kingdoms; vv. 21–23 give the renewed nation its moral and political shape. Verses 24–28 further explain the second oracle. The closing verses, with their allusions to the temple, provide a bridge to chs. 40–48.
EZEKIEL—NOTE ON 37:16 Joseph, as father of Ephraim (see Gen. 48:5, 8–20), represents the northern kingdom of Israel. Judah represents the southern kingdom.
EZEKIEL—NOTE ON 37:19 make them one stick. Israel first went into exile a century earlier. Judah was now scattered as well. But God will reunite them.
EZEKIEL—NOTE ON 37:21–22 This renewed national unity requires a secure national home. The reunion takes concrete political shape under the rule of one king, which is not Ezekiel’s usual title for the messianic figure (compare “prince,” v. 25).
EZEKIEL—NOTE ON 37:24–25 The assignment of David as shepherd-king and prince recalls 34:23–24 as well as several passages in Jeremiah (e.g., Jer. 23:5; 30:9). Divine enabling to live rightly (Ezek. 37:23) strengthens the people’s moral awareness.
EZEKIEL—NOTE ON 37:26 The covenant of peace (see 34:25) and everlasting covenant (see 16:60) appeared individually earlier in Ezekiel. Here they come together to provide the foundation for the renewed nation. The joining of these covenants also combines political life and the natural world, as if people and land are joined.
EZEKIEL—NOTE ON 37:27–28 My dwelling place shall be with them. The oracle’s conclusion emphasizes the importance of God’s presence to the renewed people. The “dwelling place” recalls the wilderness tabernacle. The sanctuary (see v. 26) points to the temple, in particular the renewed temple, which will occupy Ezekiel’s attention in ch. 44.
EZEKIEL—NOTE ON 38:1–39:29 Ezekiel addresses the mysterious Gog, ruler of the equally mysterious Magog (see note on 38:2). He pronounces judgment on Gog for attacking the renewed Israel (38:1–3, 7–13). However, there is a power greater than Gog. The sovereign God of Israel reigns over Gog’s plans, which will be used to defend God’s holiness (38:14–16). Gog and his hordes attack, bringing danger to God’s people and to the natural world. But the army meets the wrath of God, who brings honor to himself before the nations (38:17–23). Gog’s army falls (39:1–6), an event that strengthens God’s people as they see the greatness of their God (39:7–8). No question will remain about the reason for Israel’s earlier exile: the all-powerful God withdrew from them because of their treachery, but this final victory displays God’s supremacy (39:21–24) and marks the final restoration of his people (39:25–29).
FACT
Gog and Magog. In chs. 38–39, Ezekiel prophesies that a mysterious ruler called Gog from an unknown land called Magog will attack Israel. There are many suggestions about who and what Gog and Magog mean, but no agreement has been reached.
EZEKIEL—NOTE ON 38:2 Gog, of the land of Magog. These two names have been the focus of extensive speculation in both Jewish and Christian literature, and there is no agreement on their meaning. Many interpreters understand 38:1–39:29 to be a prophecy concerning an attack against Israel in a more distant future. In the NT, Gog and Magog are the names of the nations led by Satan to attack Jerusalem at the end of the “thousand years” (Rev. 20:8). Although the other geographical names in this passage can be identified (see notes on Ezek. 38:5; 38:6), “Gog” and “Magog” remain unknown. Perhaps the intention of the prophecy is simply to point to a yet-unknown future leader of a great attack against God’s people, one whose identity will not be known until the prophecy is fulfilled. No time is specified in the prophecy either, except the vague “In the latter years” (v. 8) and “In the latter days” (v. 16). Meshech and Tubal, first named in Gen. 10:2, are in Asia Minor (see note on Ezek. 27:13).
EZEKIEL—NOTE ON 38:5 Gog’s allies are described in terms similar to Tyre’s allies in 27:10. Together with 38:2, 6, this passage describes enemies coming against Israel from all sides: Meshech, Tubal, Gomer, and Beth-togarmah from the north (vv. 2, 6), and Persia, Cush, and Put from the south.
EZEKIEL—NOTE ON 38:6 The uttermost parts of the north seems to refer to enemies that will come from regions far north of Israel, without specifically identifying these enemies.
EZEKIEL—NOTE ON 38:8 Locating this episode in the latter years in the land that is restored puts this oracle into the future (see the “latter days” in v. 16). It is not necessarily the absolute end of time.
EZEKIEL—NOTE ON 38:10–13 It is clear that Gog remains firmly under God’s control and, in fact, acts at God’s direction (vv. 4, 16). But Gog will still be held responsible for his plans to plunder the now-fertile land of restored Israel (the quiet people who dwell securely).
EZEKIEL—NOTE ON 38:16 like a cloud. Huge numbers of Gog’s soldiers will come against Israel. This theme is repeated throughout these chapters. Once again, God is sovereign over Gog’s actions (I will bring you). Gog is a tool used to defend God’s holiness. In this way, Gog is similar to Pharaoh in the exodus (see Ex. 7:3–5).
EZEKIEL—NOTE ON 39:1–6 God’s opposition to Gog is repeated as the invasion of Israel proceeds. Gog’s army falls solely by the hand of God. On Meshech and Tubal, see notes on 27:13; 38:2. uttermost parts. See note on 38:6.
EZEKIEL—NOTE ON 39:9 The seven years of fuel provided by the enemy’s abandoned weapons corresponds to the “seven months” of burial in v. 14.
EZEKIEL—NOTE ON 39:21–24 all the nations shall see my judgment. This demonstration of God’s power serves as his defense before the nations. It also puts Israel’s exile into proper perspective. Their expulsion from their land was not because their God was incapable of protecting them. On the contrary, their sin compelled God to hide his face (vv. 23, 24; compare v. 29) from them, leaving them to the punishment they deserved for their iniquity of turning against God (see Deut. 31:18).
EZEKIEL—NOTE ON 39:25–29 The final element of the oracle focuses on Israel rather than Gog. These brief verses echo many of the restoration passages in chs. 34–37, including the themes of renewal for the whole house of Israel (39:25), the turning away from previous treachery (v. 26), and the gathering and return of those once scattered (vv. 27–28).
EZEKIEL—NOTE ON 40:1–48:35 Vision of Restoration. With the last date in the book appearing at 40:1, Ezekiel arrives at the beginning of the end. The book’s final vision establishes God’s absolute supremacy among his people. The vision of chs. 40–48 is a direct counterpart to the pre-destruction vision in chs. 8–11, in which the wickedness practiced in Jerusalem drove the holy God from his temple. In chs. 40–42, Ezekiel is again taken on a tour, this time of the new temple, leading to the return of the glory of God (43:1–5). The voice of the Lord instructs Ezekiel in the regulations for Israel’s renewed worship life (43:6–46:24). When the “tour” resumes, Ezekiel witnesses the river flowing from the temple, which brings life to the world (46:19–47:12). The book concludes with the division of the land among the tribes, with the new city and new temple at its heart, with equal access for all (47:13–48:35). The vision describes the actual presence of God within the temple. Chapters 40–42 prepare for this; ch. 43 records God’s actual return to the temple; chs. 44–46 provide the rules for worship in God’s presence; ch. 47 describes its effects; and ch. 48 describes access to the temple. The vision thus builds on themes of earlier oracles: the supremacy of God; the requirements demanded by his holiness; revitalization by his Spirit; honoring God by living in holiness; and preserving the purity of the community by maintaining divine justice.
FACT
The prophecy in chs. 40–48 is one of the most difficult passages in the Bible. But certain points are clear. It looks forward to a time when God will dwell among his people. It also emphasizes his supremacy in all things.
EZEKIEL—NOTE ON 40:1–42:20 Fourteen years after the destruction of Jerusalem, Ezekiel is given a vision of a rebuilt temple, just as he had been given a temple vision 20 years earlier (8:1). As on that occasion, a heavenly being leads him around the temple precincts. This time, however, the vision does not reveal the sin of Ezekiel’s people but the splendor of his God. The temple itself appears to be geometrically idealized. It is a square structure, with the most sacred place being both the innermost and the uppermost. Ezekiel is led back to the outer court in ch. 42, where various chambers of the temple area are identified. See illustration.
EZEKIEL—NOTE ON 40:1–4 The date corresponds to April 573 B.C. About 12 years have passed since the last dated oracle (32:1). The phrase visions of God links this vision with 1:1 and 8:3. The ruined city is in the prophet’s mind (40:1) as the vision of a new city comes to him (v. 2).
EZEKIEL—NOTE ON 40:5–27 The tour with accompanying measurements begins at the main east entrance. The main units of measurement are given (v. 5): the reed, about 10 feet (3.1 m), which was equal to six long cubits of about 20 inches (50 cm). The outer wall is thus about 10 feet high and 10 feet thick (v. 5; 3 m high and 3 m thick).
EZEKIEL—NOTE ON 40:28–49 Ezekiel’s guide then leads him into the inner court by way of the south gate (v. 28). The descriptions are briefer since the design is repeated from the outer gates. The sequence now is south gate (vv. 28–31), east gate (vv. 32–34), and north gate (vv. 35–37). This area is reserved for priestly use. The furnishings and tools used in sacrificial ceremonies are described in vv. 38–43. The chambers used by two classes of ministering priests (see 44:9–31) are found in the north and south gates (40:44–47). Ezekiel and his guide then approach the central structure of the inner court, the temple building itself (vv. 48–49). With 10 steps (v. 49; compare vv. 22, 31), it is the tallest of any set of stairs.
EZEKIEL—NOTE ON 41:1–26 The temple floor plan and structure is described in detail. The nave (v. 1) is the main hall of the temple. Ezekiel is guided into its interior but does not follow his guide into the Most Holy Place (v. 4). Verses 5–11 describe the three-story structure built into the temple’s walls. A building is located to the extreme west of the temple complex (v. 12), but no purpose is identified for it.
EZEKIEL—NOTE ON 42:1–14 Ezekiel is led to the outer court. He describes the construction of the chambers in the wall of the court’s north area (vv. 1–9). Clearly the same arrangement is meant in vv. 10–12, although it appears that south is more likely the original reading in v. 10 (see esv footnote). In these rooms the priests prepare for their duties (vv. 13–14).
Ezekiel’s Temple Vision
Ezekiel’s final vision of an ideal temple (and city, and land; chs. 40–48) forms a counterpart to the vision of chs. 8–11. In each case he is taken on a tour of the structure, but whereas in the earlier vision he discovers abominations and perverted worship, in this final vision all is in readiness for the perpetual dwelling of the glory of the God of Israel. In chs. 8–10 most of the movement centers on the gate structures to the north and finally focuses on the main sacrificial altar, from which central point the slaughtering angels begin their work (9:6b). In this final vision Ezekiel’s tour begins and ends at the East Gate, but passes by the same areas as those he saw in the earlier vision. With the “tour” completed, he is again outside the main East Gate as he senses the approach of the glory of God returning the same way as Ezekiel had seen him go.
Temple Plan
The labels below are arranged from the innermost, and most sacred, area and moving outward. It must be borne in mind that “temple” can have two quite distinct references: it can refer generally to the entire “temple” complex, including the outer gates and court; in its more “strict” reference the “temple” is the innermost structure itself, which has a single (eastern) entrance and contains the Most Holy Place.
| Reference | Explanation |
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| A | 41:4 | The “Most Holy Place.” |
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| B | 41:3 | The inner room of the temple. |
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| C | 41:2 | The entrance to the temple. |
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| D | 43:13–17 | The imposing altar; although the number of stairs is not given, the entire altar structure is about 16 feet (4.9 m) tall, so many steps would have been required. This area of the inner court was accessible only by priests—not even the prince was permitted entry. |
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| E | 40:46 | Chamber for Zadokite priests. |
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| F | 40:45 | Chamber for “priests who have charge of the temple.” |
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| G | 40:17–19 | The outer court, with its 30 chambers in the outer wall (40:17). |
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| H | 46:21–24 | The temple “kitchens,” one in each corner of the outer court. |
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| I | 40:17 | The 30 outer chambers. |
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| J | 46:2 | The “prince’s gate”: from its threshold he worships on each Sabbath while the priests bring the offerings into the inner court. |
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| K | 43:1 | The main east gate, through which “the glory of the God of Israel” returns to his temple (see 10:19; 11:22–23). |
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Temple Tour
| Reference | Explanation |
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| 1 | 40:6 | The eastern (main) gate begins the tour; the E–W axis of the temple should be noted; if a line is drawn from the east gate to the Most Holy Place, there is a sequence of three elevations, as the space in the inner temple becomes increasingly constricted. |
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| 2 | 40:17 | From this vantage point in the outer court, Ezekiel is shown the main features of this “plaza” area. |
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| 3 | 40:20 | The northern-facing gate. |
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| 4 | 40:24 | En route to the southern-facing gate, no details are given of the outer facade of the inner court; the architectural details of this area must remain speculative. |
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| 5 | 40:28 | Ezekiel’s entry to the inner court is by way of its south gate . . . |
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| 6 | 40:32 | . . . then to the east gate (past the imposing altar, not yet described) . . . |
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| 7 | 40:35 | . . . and on to the north gate, which includes areas for handling sacrificial animals. |
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| 8 | 40:48; 41:1 | Ezekiel approaches the inner temple structure itself, first describing its entrance; he is then stationed outside the entrance while his guide first measures its interior, then the exterior. |
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| 9 | 42:1 | They exit the inner court through its north gate to explore the northwestern quadrant of the outer court. |
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| 10 | 42:15 | Ezekiel and his guide leave the temple from the east gate by which they first entered. From this vantage point, Ezekiel was able to watch the return of “the glory of the God of Israel” moments later (43:1–5). |
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EZEKIEL—NOTE ON 42:15–20 Finally, Ezekiel and his guide return to the place where they began, the main east gate of the temple complex (v. 15; see 40:5–6). Starting there, and proceeding counterclockwise, the external dimensions are measured as 500 cubits by 500 cubits square (roughly 830 feet/253 m). The sacredness of the entire space is emphasized by the closing comment, that the wall separates the holy and the common.
EZEKIEL—NOTE ON 43:1–5 The return of God’s glory to the temple is one of the most dramatic moments in the book. His return is the counterpart to his departure in 10:18–22 and 11:23. It also completes the temple tour: all that was lacking from this sacred space was God. However, this moment also forms a new beginning. The arrival of God’s glory in his temple begins a new era in the relationship between God and the people. This becomes the focus of the rest of the vision.
FACT
The Lord returns to his temple. Because of the people’s rebellion, the glory of the Lord departed from the temple in Ezekiel’s vision (10:18–22). But later Ezekiel has a vision in which God returns to the temple (43:1–5), beginning a new era in his relationship with his people. In the NT, the apostle Paul teaches that those who believe in Christ are the “temple” in which God is pleased to dwell (1 Cor. 3:16).
EZEKIEL—NOTE ON 43:6–46:18 The emphasis now is on the activities that are to take place in the temple. The main altar and its round of sacrifices is the first element put in place (43:13–27). The identification of the prince’s gate in 44:1–3 introduces the regulations concerning access to the temple area and the rules governing priests (44:4–31). Chapter 45 includes the arrangements of the lands around the temple (45:1–6), exhortations to justice (45:9–12), and regulations concerning offerings and sacrifices, Sabbaths, and festivals (45:13–46:15). Instructions concerning the “prince” are interspersed but are emphasized at 45:7–8 and 46:16–18. There is no other OT body of legislation like this outside the Pentateuch, which is probably why it is called the law of the temple (43:12). Thus Ezekiel can be seen as a second Moses, meeting with God on the mount of the new temple.
EZEKIEL—NOTE ON 43:6–12 God’s return to the temple sets everything right again, but his holiness places demands on his people. Verses 7–9 combine promise and warning. The bond between God and his people is unbreakable (I will dwell . . . forever, v. 7) but he will not tolerate their earlier idolatry (vv. 8–9). This temple (v. 10) has no royal palace next to it to defile it, in contrast to Solomon’s temple/palace complex (see 1 Kings 7:8). As Ezek. 43:11–12 makes clear, these measurements and regulations are not merely interesting details but communicate something of the character of God.
EZEKIEL—NOTE ON 43:13–17 The altar’s design is described. The altar is square, like the temple itself, with a horn at each corner (e.g., Ex. 29:12; Ps. 118:27).
EZEKIEL—NOTE ON 43:18–27 This section describes the purification rituals required for the altar before it is ready for regular use.
EZEKIEL—NOTE ON 44:1–3 The main east gate of the temple is significant on many levels (see 43:1–5). Ezekiel is taken back to the outer court to see the main east gate closed. It will no longer be used because the LORD . . . has entered by it (44:2). God will not need it to enter or exit again. Only one individual may use this divine entrance: the prince (v. 3; compare 34:23–24; 37:24–25), mentioned in this vision for the first time. Significantly, even the prince does not use the gate merely for access to the temple but rather for sharing in a fellowship meal before the LORD.
EZEKIEL—NOTE ON 44:4 The way of the north gate is the one designated for the use of “priests who have charge of the temple” (40:44–45). It is the gate most used by Ezekiel in this vision (e.g., 47:2; compare 8:3, the starting point for the pre-destruction temple vision).
FACT
The prince (44:3) in the visions of restoration is also called God’s servant David (34:23–24; 37:24–25). This prince will rule over God’s people forever. Jesus’ followers viewed him as this promised ruler (Matt. 1:1; Luke 18:38).
EZEKIEL—NOTE ON 44:10–14 The Levites are gatekeepers and temple attendants. These are suitable roles for a class of priests who had previously failed in their sacred duties (v. 12).
EZEKIEL—NOTE ON 44:15–31 The privilege of serving at the altar and in the sanctuary itself before the Lord (v. 15) falls to the Zadokite priests. Zadok was a priest of Aaron’s line in David’s time (2 Sam. 20:25). He remained faithful to David and then to Solomon in the power struggle over succession to David’s throne (1 Kings 1:39). The regulations about the priests’ activities have a close relationship with those given in the Pentateuch (especially Leviticus 21 and Numbers 18; see esv cross-references for parallels).
EZEKIEL—NOTE ON 45:1–8 This definition of a sacred space within the wider context of renewed Israel provides a summary that will be described in greater detail in 48:8–22. Ezekiel depicts three strips of 25,000 cubits (about 7.7 miles/12 km) oriented from east to west as expected, given the temple’s east-west axis. The central strip of 10,000 cubits north to south (about 3 miles/4.8 km) contains the sanctuary (45:2) and is the region where the Zadokite priests live (vv. 3–4). The strip of equal size north of it is home for the Levites (v. 5). The southernmost strip, half as deep, is the district for the whole house of Israel (v. 6), which also contains the city itself. Included on either side to the east and west are areas 5,000 cubits wide (about 1.5 miles/2.4 km) and 25,000 cubits deep. This space is given to the prince (vv. 7–8a) for his property (v. 8b; see 1 Kings 21).
EZEKIEL—NOTE ON 45:9–12 The direction to the prince to be content with the land he owns inspires a sharp criticism in v. 9, and a call to exercise justice and righteousness. It recalls the disapproval of 22:27. It is striking to find such a text in a restoration setting, but it is a reminder that the national leaders should be acting in these ways now.
EZEKIEL—NOTE ON 45:13–17 The community’s offering to God includes agricultural produce (vv. 13–14) and livestock (v. 15a). Although the prince provides offerings for the festivals and regular services (v. 17), the whole community is involved. The tax to be borne by the community is fairly small, at the rate of about 1/60 for cereals, 1/100 for oil, and 1/200 for sheep.
EZEKIEL—NOTE ON 45:18–25 The purification ritual assigned for the new year in vv. 18–20 resembles the cleansing of the altar in 43:18–27. The Feasts of Passover (45:21–24) and Tabernacles (v. 25) follow. In both cases, dealing with sin (v. 25) is essential to the feast. This represents a shift from the nature of Passover elsewhere in the OT, where it is a memorial celebration (Exodus 12; 2 Chron. 30:1–27; 35:1–19).
EZEKIEL—NOTE ON 46:1–3 The whole community—prince, priests, and people—participates in the weekly and monthly observances, but the prince plays the key role. The east gate of the inner court is where these observances occur. This gate separates the most sacred and the outer court. The prince takes his place in the gateway but does not enter the inner court, which is reserved for the priests. The gateway remains open (v. 2), so the people in the outer court can see the inner sanctuary (v. 3).
FACT
The Passover described by Ezekiel is quite different than the one first observed in Exodus 12. The original Passover was a time to remember how death had passed over the Israelites before their exodus from Egypt. This new Passover emphasizes offerings to atone for sin (45:21–24).
EZEKIEL—NOTE ON 46:8–10 The movements of prince and people are coordinated for festival gatherings. The prince’s use of the east gate is allowed only on certain occasions (v. 8). The movement of the crowd (v. 9) is clear, although no explanation is offered. Every worshiper uses the outer court. Passing by the east gate makes them aware of the holy inner court as well.
EZEKIEL—NOTE ON 46:16–18 The prince’s territories are protected from permanently belonging to another family. This does not limit the prince’s generosity—servants can still receive gifts (v. 17)—but property returns to the prince in the year of liberty.
EZEKIEL—NOTE ON 47:1–12 The tour brings Ezekiel back into the inner court. The door of the temple (v. 1) is that of the sanctuary itself. There begins one of the most striking scenarios in the entire vision. A trickle of water miraculously flows from the south side of the sanctuary’s threshold and makes its way south of the altar (v. 1), out the east gate to the outer court, and then out of the main east gate (v. 2). The trickle becomes a powerful river as Ezekiel and his guide wade into the stream, the guide measuring as they go (vv. 3–5). Sitting at the river bank, the guide explains the life-giving properties of the river (vv. 6–12). This aspect of the vision fits with 34:25–31 in affirming that renewal affects the entire natural world.
EZEKIEL—NOTE ON 47:8 The Arabah generally refers to the Jordan (Rift) Valley, usually the part south of the Dead Sea. Here it probably refers in a more limited sense to the plains of Jericho (compare 2 Kings 25:4–5), as the waters are heading to the sea, that is, the Dead Sea.
FACT
The Dead Sea is the saltiest body of water in the world. Nearly 35 percent salt, it is six times saltier than the ocean and twice as salty the Great Salt Lake in Utah. In Ezekiel’s vision, the water from the temple turned the Dead Sea into fresh water (47:8). This is a picture of how the Lord Jesus Christ can give life to those who were dead in sin (Eph. 2:1–5).
EZEKIEL—NOTE ON 47:10 Engedi and Eneglaim are both on the shores of the Dead Sea. Engedi is located about midway on its west side, but the location of Eneglaim remains uncertain.
EZEKIEL—NOTE ON 47:11 The saltiness of the Dead Sea will remain at certain points.
Ezekiel’s Vision of Israel’s New Boundaries
c. 571 B.C.
Ezekiel’s final vision describes the boundaries of a restored Israel, including the allotment to each tribe and the temple. Rather than following the boundaries traditionally occupied by the Israelites, which included Gilead east of the Jordan River and excluded land north of Tyre, Ezekiel’s new boundaries generally follow those described by Moses in Numbers 34. Ezekiel’s vision also departs from the traditional allotment of the land among the 12 tribes and reassigns the land in horizontal bands from north to south.
EZEKIEL—NOTE ON 47:13–48:35 The final element in Ezekiel’s vision is the allotment of land for the whole of Israel (47:13–23) and for the 12 tribes (48:1–7, 23–29), and the provision of access to the new city (48:30–35). These are clearly figurative boundaries, with the strips of land being simply drawn east to west in equal amounts. And yet the overall boundaries correspond to those of Num. 34:1–12 (compare 1 Kings 8:65).
EZEKIEL—NOTE ON 47:13 As in 37:16, Joseph is considered a patriarch. His two portions are the tribes of Ephraim and Manasseh.
EZEKIEL—NOTE ON 47:15–20 The borders of the land are described beginning on the north, which is the most difficult of the boundaries to describe.
EZEKIEL—NOTE ON 47:21–23 Resident aliens, or sojourners, are also given land as permanent settlers among the people of Israel.
EZEKIEL—NOTE ON 48:1–7 The equal distribution of this territory among the 12 tribes begins in the north working south toward the central sacred district. Each tribe is allocated a strip running east to west (v. 1). Judah, the leading tribe of the old southern kingdom, borders the temple area to the north. North of Judah is Reuben, the firstborn of the patriarchs.
EZEKIEL—NOTE ON 48:8–22 Much of this material has already been seen in 45:1–8 (see note there). The important addition is the location of the city and its surrounding region. It is placed in the southernmost east-west strip adjoining the Levites’ territory (48:15–19). At 4,500 cubits square, the city itself is about 1.4 miles (2.3 km) square.
EZEKIEL—NOTE ON 48:23–29 The distribution of territory to the tribes continues south of the city. It begins with Benjamin (v. 23). Benjamin’s land had previously been to the immediate north of Judah in the old tribal land holdings.
EZEKIEL—NOTE ON 48:30–35 Finally, the city gates are assigned to the 12 tribes. Because the sons of Levi (the priests, who have no property; see 44:28) require access to the city as well, the gates correspond to Jacob’s 12 sons. Thus, Ephraim and Manasseh are here represented by Joseph.
EZEKIEL—NOTE ON 48:35 The city’s new name is to be The LORD Is There. Ezekiel’s final vision, and the whole of the book, is about the reality of God’s presence among his people (compare Rev. 22:3).