Ezekiel — Introduction & Outline

Few have questioned Ezekiel's authorship of this prophecy. The author is identified as Ezekiel twice (1:3; 24:24) and the autobiographical first person singular is used throughout the book. The unity is also evident in consistent style, language, and thematic development. The author displays a unique style of writing filled with graphic descriptions of visions and accounts of parables, allegories, and symbolic actions. Finally, the prophecy reflects a priestly emphasis by its attention to the temple, offerings, the altar, and the priests. This harmonizes with Ezekiel's priestly vocation.

Ezekiel was born to Buzi the priest in 623 B.C. This date is derived from the reference to his "thirtieth year," assumed to be his age, which was the fifth year of Jehoiachin (593 B.C.). This also notes the beginning of his ministry which lasted at least 22 years till 571 B.C., the last date given for his prophecies (29:17). Like Jeremiah, Ezekiel was a priest commissioned by God to a prophetic ministry in Judah. He was taken captive by Babylon in 597 by Nebuchadnezzar and lived in his own house in Tel Abib by the Chebar river (1:1; 3:15).

Ezekiel's wife died when the siege of Jerusalem began in 588 B.C. as a sign of Judah's impending judgment.

The prophecies of Ezekiel are carefully dated from 593 B.C. (1:1) to 571 B.C. (29:17). The latter date would represent the date of the completion of the book.

Ezekiel's 22 years of ministry saw the threat of Jerusalem by Babylon and the exile of Judah. Nebuchadnezzar destroyed Jerusalem in three stages. The first, in 605 B.C. resulted in the deportation of Daniel and his friends. Then in 597 B.C. ten thousand Jews, King Jehoiachin, and Ezekiel were exiled. Finally, in 586 B.C. the city was utterly destroyed. Ezekiel was thus a contemporary of Daniel (cf. 14:14,20; 28:3) and was about 20 years younger than Jeremiah.

The exiles found somewhat favorable conditions in Babylon since Daniel, previously deported, had become a leader in the empire and a counselor to Nebuchadnezzar. Babylon was then at is very zenith of power and glory. Ezekiel exhibits a priestly perspective on events which refrains from political commentary, mentioning no kings of Israel except David. Religiously, the nation under God's judgment was in its worst days ever. They had no king, no country, no city, and no temple. Despite God's discipline, the Jews remained a very rebellious people in exile.

Ezekiel's home became a center of ministry from where he counseled the elders of the nation. This may have been the prototype of the synagogue form of worship.

Like many of the prophets, Ezekiel consists of a two-fold theme: Condemnation and consolation. Before the final destruction of Jerusalem he wrote to notify the exiles of impending judgment and call them to repentance. He dispersed their false hopes of a rescue by Egypt or of a shortened captivity. After the fall of Jerusalem he wrote prophecies about the hope of God's promises of restoration and blessing to console the despairing Jews.

The condemnation section of Ezekiel comprises the first three fourths of the book following an introductory section on the commissioning of Ezekiel (1:1-3:27). Condemnation comes in the form of judgments pronounced on Judah (4:1-24:27) and then the nations (25:1- 32:32). Prophecies of comfort and consolation written after the destruction of Jerusalem and the deportation make up the last quarter (33:1-48:35).

Ezekiel begins with a description of his fantastic vision of God's glory and subsequent commission to the prophetic ministry (1:1-3:27). The vision (1:4-28) is a fairly cryptic display of God's glory, but the glory itself is clearly the focus (1:28; 3:12). This introduces the theme of God's glory which unites the book. It is the basis of Ezekiel's ministry, the judgment of Judah and the nations, and the restoration of Israel because God's glory is associated with His rule over the world; the role denied Him by idolatrous Judah and the nations. Like Jeremiah, Ezekiel was commissioned to represent God's glory to Judah in a prophetic ministry even though they would not listen (2:1-3:27). He would speak words of judgment to the exiles in Babylon (2:1-3:15) and function as a watchman to warn them (3:16-21) though his ministry would meet with opposition (3:22-27).

The first section of condemning prophecies is addressed to Judah (4:1-24:27).

Ezekiel begins with some introductory messages of judgment (4:1-7:27). By various object lessons he illustrates the truth of Judah's judgment (4:1-5:4): the clay tablet, lying on his side, defiled bread, and a shaved head. The explanation of these illustrations affirms that the total devastation of Jerusalem is brought on by her sin (5:5-17). The chief offense of Judah is their idolatry (6:1-14). Because of this they will all be destroyed except a remnant. Ezekiel dispels all hope of reprieve when he prophesies the imminency of the judgment (7:1-27). He announces its arrival and the thorough destruction which will leave Judah feeling hopeless.

Ezekiel's priestly perspective is seen in his vision of the departure of God's glory from the temple (8:1-11:25). Once more he beholds a vision of God's glory (8:1-4) which makes the abominations practiced in the temple all the more heinous in contrast (8:5-18). The idolatrous practices he sees in the temple are just cause for swift judgment. This judgment is envisioned by Ezekiel in the form of six men who slay the idolators (9:1-11). Then in another elaborate vision of God's glory, he sees the glory leave the temple and the city (10:1-11:25). The departure of God's glory from His people signifies His judgment upon them; something also emphasized by the prophet's message to the wicked rulers (11:1-12). Ezekiel's despair of Israel's seeming end is consoled by God's reassurance that a remnant will be restored (11:13-21). These are fitting last words as God's glory leaves the nation and commits it to judgment among the nations (11:22- 25).

As if to convince the skeptical exiles of the finality of their country, holy city, and temple, Ezekiel delivers a series of messages affirming the certainty of judgment (12:1-24:27). First he prophecies about the certainty of the coming exile for the remainder of the nation (12:1- 28). He depicts the departure from Judah by packing his belongings and departing, and by eating in fear, then explains the significance (12:1-16). He also refutes the objections of the people who doubt the fulfillment of these warnings (12:21-28).

Next, Ezekiel prophesies against the leaders of Judah (13:1-14:23). The false prophets and prophetessess who misled the people will be judged (13:1-23). So too the idolatrous elders (14:1-11). The persistent sin of the people will bring destruction on Jerusalem that will seem to leave no survivors, yet God will preserve a remnant (14:12-23).

Ezekiel now turns to the use of parables with interspersed messages to convey God's pronouncement of judgment on Judah (15:1-24:27). The first parable describes a discarded vine to illustrate the fate of the inhabitants of Jerusalem (15:1-8). In the next parable, the relationship of God to Israel is depicted in filial and marital imagery (16:1-43). God had cared for Israel as a baby and raised her up to be beautiful (16:1-14), but Israel played the harlot in return (16:15-34), therefore God will punish her (16:35-43). Another parable pictures Judah as one of three sisters (with Samaria and Sodom) (16:44-63). Though Judah is the most wicked of the three, God will restore her with Samaria and Sodom and institute an everlasting covenant with Judah according to His past promises.

The next parable represents Nebuchadnezzar of Babylon as an eagle who carries off some branches, the kings of Judah (17:1-24). The parable is used to dash the hopes of a rescue by Egypt and to pronounce judgment on Judah's last king, Zedekiah. However, the establishment of God's future kingdom in incorporated into the imagery of the cedar tree (17:22- 24).

In the following section Ezekiel refutes a proverb accusing God of injustice in punishing children for the father's sins (18:1-32). The point of his rebuttal is that God justly punishes each person for his own sin. God is not in the wrong, but Judah is, thus God invites them to repent and avoid judgment altogether (18:30-32).

Ezekiel is then told to "take up a lamentation for the princes of Israel" (19:1-14).

Using parables of a lioness and her captured cubs and an uprooted vine he laments the punishment of Judah under the Babylonians.

At this point a message is delivered to the elders, who inquire of the Lord through Ezekiel, which summarizes God's dealings with Israel (20:1-44). Israel's rebellion in Egypt, the wilderness, Canaan, and at present is reviewed before God promises to restore Israel in the future after the punishment of captivity. These are words of both strong condemnation and strong consolation.

Messages of condemnation continue through Ezekiel's parables of judgment on Jerusalem using the symbols of a forest fire and a drawn sword ready to destroy Judah and the Ammonites (20:45-21:32). Another message lists the sins of Jerusalem and the wickedness of the leaders before strongly condemning the nation to dispersion (22:1-31). Following this message are two parables also describing judgment (23:1-24:14). The first pictures Jerusalem as

one of two harlot sisters with Samaria who both commit lewd acts with the nations so that God judges them (23:1-49). The second uses a cooking pot to depict the filthiness of Judah and her purifying judgment (24:1-14).

The final sign was the tragic death of Ezekiel's wife (24:15-27). The silent mourning of the prophet symbolizes the silent mourning of Israel in Babylon. The intensity of this last dramatic message to Judah demonstrates the depth of their rebelliousness and the hardness of their hearts which God through Ezekiel tried to reach. Their ultimate rejection of the warnings are a foregone conclusion as seen in these prophecies of now unavoidable judgment.

A second major division of the condemning prophecies turns the focus from Judah to the surrounding nations (25:1-32:32). This not only indicates the certainty of Judah's judgment, but suggests that if God so judges His own special people, how much more He will judge the wicked nations.

The first four prophecies condemn Ammon (25:1-7), Moab (25:8-11), Edom (25:12- 14), and Philistia (25:15-17) for their contempt for Judah. The next nation, Tyre, is also condemned because of contempt for the fate of Jerusalem (26:1-28:19). Tyre will be destroyed by Babylon (26:1-21) and the loss of her former beauty and prosperity is lamented (27:1-36).

The king of Tyre is the specific subject of a further pronouncement (28:1-19). In terms which also seem to refer to the fall of Lucifer, the king is condemned for his pride and his fall is lamented. After Tyre, judgment on Sidon is pronounced (28:20-23), but divine protection is promised for Israel as God punishes all the nations who despised her (28:24-26).

An extensive section of judgment is devoted to Egypt (29:1-32:32) probably because of her role in both persecuting Judah and attempting to deliver Judah from God's instrument, Babylon. The proclamation of her judgment compares her to a slain river monster and describes her total devastation and lowly future state (29:1-16). The instrument of divine punishment is Babylon (29:17-30:26) who will destroy Egypt much as Assyria was destroyed (31:1-18).

Ezekiel laments the desolation of Egypt (32:1-16) and describes her descent into Sheol where she will be accompanied by other wicked nations (32:17-32).

This ends the section which focuses on judgment. The judgment of Judah naturally suggests the judgment of the nations around her. That God judges these nations who despise Judah shows He still cares for His people and works on their behalf in spite of their rebelliousness.

The prophecies of condemnation now give way to prophecies of consolation in the restoration of Israel (33:1-48:35). This also shows the certainty of Judah's doom as it looks beyond their purifying judgment to a time of future blessing.

The introductory section justifies God's judgment on Judah as Ezekiel's ministry as a watchman is described (33:1-33). The force of the passage is that Ezekiel has fulfilled his responsibilities as Judah's watchman by warning them of danger and giving opportunity to escape. However, since they did not heed the warnings, judgment overtook them. Thus the destruction of Jerusalem is briefly described (33:21-22), and portrayed as the result of Judah's sin and refusal to listen to Ezekiel.

God's care for His people is next contrasted with the neglect by the irresponsible leaders (shepherds) of Judah (34:1-31). God will punish them and raise up a good shepherd to feed and rule the flock. The shepherd is the Messianic Servant David who will bless them with peace and safety. This is a comforting scenario for those Jews in exile who had fully experienced the corruption of Judah's leaders. Perhaps to reinforce the promise of God's safety for Judah, the prophecy guaranteeing the destruction of Israel's enemy, Edom, is reserved for this section (35:1-15).

The actual restoration of Israel is described in comforting terms (36:1-37:28). The judgment of the nations is seen as a necessary preparation for the restoration (36:1-7). After this, God will renew his nation by returning His favor, returning the people to the land, and making the land fruitful again (36:8-38). Contained in these promises is the new covenant promise of spiritual cleansing and renewal (36:25-32). The rebirth of Israel into a new nation is then illustrated in two ways (37:1-28). They will be restored like dry bones which come to life (37:1- 14) and the divided kingdoms will be reunited like two sticks placed in one hand (37:15-28).

This will be a ministry of the Davidic King who will also restore God's personal presence with the nation and make an everlasting covenant with them (37:24-28).

The security of Israel in the future is affirmed by the prophecy of the destruction of Gog, Israel's enemy in an end-time conflagration (38:1-39:29). Gog, in allegiance with other nations, will attack Israel (38:1-17) but God's intervention will bring them to destruction before the whole world (38:18-39:20). After Israel's last enemy is destroyed, the nation will be restored in their land and God's name will be sanctified among the Gentiles (39:21-29).

The final section on the restoration of Israel is viewed proleptically from the perspective of the millennial kingdom (40:1-48:35). The first vision focuses on the reestablishment of the temple (40:1-43:27). The minute attention to detail and measurements serves to assure the exiles of the reality of this future hope. The climactic element in the vision is the return of the Lord in His glory to the temple (43:1-12). This return signifies the restored blessing of God on a cleansed Israel in contrast to the departing glory from a sinful nation in chapters 10-11.

Also in the kingdom there will be a reorganized form of temple worship (44:1-46:24). The laws for priests (44:10-45:8) and sacrificial worship (45:9-46:24) assure the remnant of the full restoration of the privileges of temple worship denied in captivity. The final laws concerning the redistribution of the land and the presence of the river of life (47:1-48:35) are more than technical descriptions. They are the ultimate assurance to the exiles that they will receive the full promises of the covenant in inheriting their own land and enjoying eternal life.

Ezekiel is as strong in his assurances of restoration and blessing as he is in his pronouncements of destruction and judgment. The warnings to Judah ultimately give place to the comforting promises of God's future blessing because God is faithful to His people and His covenant with them. Judgment and blessing will be the avenues for His glory to be displayed once more in the world.

1. The Vision and Commission of Ezekiel 1:1-3:27

   1. Introduction to the commission 1:1-3
   2. Ezekiel sees the vision of God's glory. 1:4-28

      1. A description of the four living creatures 1:4-14
      2. A description of the wheels 1:15-21
      3. A description of the expanse 1:22-25
      4. A description of the enthroned figure 1:26-28
   3. Ezekiel is commissioned to prophesy. 2:1-3:27

      1. He is sent to Israel. 2:1-3:15

         1. He is told to speak God's words. 2:1-8
         2. He eats God's words of judgment. 2:9-3:3
         3. He is prepared for Israel's obstinacy. 3:4-11
         4. He is transported by the Spirit to the exiles. 3:12-15
      2. He is appointed watchman for Israel. 3:16-21
      3. He is given physical restraints. 3:22-27
2. The Judgment on Judah 4:1-24:27

   1. The introductory judgment messages 4:1-7:27

      1. The illustrations of Jerusalem's coming judgment 4:1-5:4

         1. The beseiged clay tablet 4:1-3
         2. The prophet lying on his side 4:4-8
         3. The defiled bread 4:9-17
         4. The shaved hair 5:1-4
      2. The explanation of the illustrations 5:5-17

         1. Judgment comes because of Jerusalem's wickedness. 5:5-7
         2. Judgment results in Jerusalem's devastation. 5:8-17
      3. The message of destruction because of idolatry 6:1-14

         1. Idol worship and worshipers will be destroyed. 6:1-7
         2. A remnant will be spared. 6:8-10
         3. The land will be made desolate. 6:11-14
      4. The message of the imminent judgment 7:1-27

         1. The announcement of the judgment's arrival 7:1-11
         2. The thoroughness of the judgment 7:12-22
         3. The hopelessness produced by the judgment 7:23-27
   2. The vision and departure of God's glory from the temple 8:1-11:25

      1. The abominations in the temple that bring judgment 8:1-18

         1. The view of God's glory 8:1-4
         2. The view of abominations in the temple 8:5-18

            1. The idol of jealousy 8:5-6
            2. Idols painted on the walls 8:7-13
            3. Weeping for Tammuz 8:14-15
            4. Sun worship 8:16-18
      2. The slaying of the idolaters 9:1-11

         1. Six guards are summoned. 9:1-3
         2. The idolaters are slain. 9:4-7
         3. Ezekiel pleads for the remnant. 9:8-11
      3. The vision of the glory's departure 10:1-11:25

         1. The glory moves to the temple's threshold. 10:1-8
         2. The glory leaves the temple's threshold. 10:9-22

            1. A description of the cherubim and wheels 10:9-17
            2. The departure of glory with the cherubim 10:18-22
         3. The twenty-five wicked rulers will be judged. 11:1-12
         4. The restoration of the remnant is assured. 11:13-21
         5. The glory leaves the city. 11:22-25
   3. The messages of certain judgment 12:1-24:27

      1. Messages about the coming exile 12:1-28

         1. The illustration from packing belongings 12:1-16

            1. Ezekiel packs and leaves the city. 12:1-7
            2. God tells him to explain the illustration. 12:8-16
         2. The illustration from eating in fear 12:17-20
         3. The proverb on unfulfilled prophecies refuted 12:21-25
         4. The saying about distant judgment refuted 12:26-28
      2. Messages condemning the leaders 13:1-14:23

         1. Message against the false prophets 13:1-23

            1. Judgment on the false prophets 13:1-16

               1. Their false prophecies 13:1-7
               2. Their punishment 13:8-16
            2. Judgment on the false prophetesses 13:17-23

               1. Their false prophecies 13:17-19
               2. Their punishment 13:20-23
         2. Message against the elders 14:1-11

            1. The idolatry of the elders 14:1-5
            2. The punishment of idolaters 14:6-11
         3. Message of punishment for persistent sin 14:12-23

            1. Jerusalem to be destroyed 14:12-21
            2. A remnant to be spared 14:22-23
      3. Parables and messages of judgment 15:1-24:27

         1. Parable of the vine 15:1-8
         2. Parable of Israel's marriage 16:1-43

            1. God had mercy on Israel in caring for her. 16:1-14

               1. Israel was as a neglected baby. 16:1-5
               2. God raised her up to be beautiful. 16:6-14
            2. Israel prostituted herself. 16:15-34

               1. She misused what God had given her. 16:15-22
               2. She promoted her prostitution. 16:23-34
            3. God will punish Israel. 16:35-43
         3. Parable of the three sisters 16:44-63

            1. Israel is compared to Samaria and Sodom. 16:44-52
            2. God will restore the three sisters. 16:53-58
            3. God will remember His covenant. 16:59-63
         4. Parable of the two eagles 17:1-24

            1. The activity of the eagles 17:1-10
            2. The parable's representation of Babylon 17:11-21
            3. The establishment of God's future kingdom 17:22-24
         5. Proverb of the sour grapes 18:1-32

            1. The proverb quoted and refuted 18:1-4
            2. The fact of personal judgment illustrated 18:1-18

               1. The righteous man will live. 18:1-9
               2. The wicked son will die. 18:10-13
               3. The righteous grandson will live. 18:14-18
            3. The fact of personal judgment defended 18:19-24
            4. The justice of God defended 18:25-32
         6. Lament for the princes of Israel 19:1-14

            1. Parable of the lioness 19:1-9
            2. Parable of the uprooted vine 19:10-14