Ezekiel

INTRODUCTION “Ezekiel” is a Hebrew word meaning (God gives strength). As Ezekiel has been called to minister to an impudent, hard-hearted, stubborn, and a rebellious nation (Ez. 2:3, 4; 3:7, 8), he was in need for God’s strength to support him to deal with them1. Origen, in his first homily on the book of Ezekiel, sees in the Lord Christ, the new Ezekiel, that is, (God gives strength). If He descended to our land, as though among captives, and was called “the Son of Man,” as Ezekiel was called “Son of man;” He will truly set us free of captivity, to experience “God’s strength” through His cross. THE CIRCUMSTANCES AROUND THE PROPHET EZEKIEL The book of Ezekiel provided us with very limited information about the life of that prophet; the most prominent of which is that he dwelt in the land of captivity by the River of Chebar (Ez. 1:3), close to ‘Tel Abib’ (Ez. 3:15); that he was married, and had a house; that his beloved wife died, for whom he “sighed in silence,” the only phrase by which the prophet expressed emotions concerning his own life. According to tradition, Ezekiel dwelt in the same location where Noah did, close to the garden of Eden; that is why he often referred to both (Ez. 14:14, 20; 28:13; 31:8, 16, 9, 18; 36:35)2. We can divide his life into two stages: before and after captivity. EZEKIEL BEFORE CAPTIVITY: He was born around 623 BC., the son of ‘Buzi,’ a priest, a descendant of Zadok, who, some Jewish scholars believed to be a son of the prophet Jeremiah, also called ‘Buzi,’ as a sign of disrespect by the Jews3. That period has been characterized by two things, that could not be easily disregarded, that influenced the prophet: The first was a movement of reformation on the hand of King ‘Josiah,’ in the year 621 BC; and the second was a state of prophetical revival. (1) Undoubtedly, Ezekiel harbored in his mind, certain memories of his early childhood, when, during the process of restoration of the Temple of Jerusalem by King ‘Josiah,’ the lost book of the Law was found, and read by the king, who was greatly moved by its contents. Most probably, Ezekiel lived in the quarters of the priests built on the eastern wall; played as a child in the outer courts around the Temple; and attended a school on that same campus. He probably helped his priest father, ministering in preparing the incense, or in lighting the candles in the holy Temple; and used to listen to the teachers of the Temple, and to ask them questions; looking forward to his thirtieth birthday, when the time comes for him to carry out his priestly task in the Temple of the Lord. (2) As to the prophetical revival, Ezekiel had to be influenced by the prophets who came before him; like Amos, Hosea, Isaiah, Micah, and particularly Hosea, whose fingerprints are obvious on every chapter of his early prophecies. He must as well, have been aware of the prophets contemporary to him: like Jeremiah, Daniel, Nahum, Zephaniah, and probably also Habakkuk and Obadiah. He enjoyed the sweet words of Habakkuk; yet he was influenced to a greater degree by the prophet Jeremiah, who 1 Baker's Pictorial Introduction to the Bible, 1967, p.189. 2 Ibid, 192. 3 Torgum: Yer. quoted by Kimhi on Ezek. 1:3. 7 believed that, although the restoration efforts of King Josiah, have covered the buildings of the Temple, as well as the rites of sacrifice offering, statutes, physical circumcision, etc.; yet they, unfortunately did not touch the inner heart in the people’s life. Ezekiel was also influenced by the political events in his time. When he was ten years old, the great city of Nineveh, the capital of Assyria fell, to mark the end and dominion of that empire. After five years later, Necho, Pharaoh of Egypt, invaded Palestine with his army, and killed the good king Josiah at Megiddo (2 Kings 23:29), because the latter went to the aid of the king of Assyria in his war against Pharaoh. By that, the calm movement of restoration that lasted for about 14 years, for which Ezekiel’s father rejoiced, came to an end. Although the new king, Jehoahaz the son of Josiah, reigned only for three months in Jerusalem, yet it has been relatively long in the eyes of believers, on account of the evil he did in the sight of the Lord, for which the warning voice of the prophet Jeremiah ringed high. Pharaoh took Jehoahaz to Egypt, where he died; and made Jehoiakim or Eliakim the son of Josiah, a king in his place. Pharaoh refrained from destroying Jerusalem, to enjoy the tax of gold and silver, which he imposed on the land. He also planned to keep his relation with the kingdom of Judah, with the intention of setting an extended Pharoanic empire in the face of that of Babylon. Ezekiel at that time was a young man, well aware of the changes that happened to his people: how new idols shamelessly appeared in the streets of Jerusalem; how evil came to the life of the priests and teachers; and how the ministry of the Temple collapsed. He saw the old prophet Jeremiah rebuking the priests; and probably listened to ‘Baruch’ the scribe, publicly reading in the hearing of the people in the Lord’s house, the prophecies of the prophet Jeremiah, that he wrote in a scroll. He also heard how the king, after hearing a few of its phrases, cut the scroll with a knife, and cast it into the fire (Jeremiah 36:1-26). Although the inner soul of that young man ‘Ezekiel’ was bitter against his fellow priests and all the religious leaderships; yet he could not even refer to the name of Jeremiah, nor comment on his words. In the same year, as Nebuchadnezzar king of Babylon, defeated Necho pharaoh of Egypt in the battle of Carchemish, the ambitions of Necho were devastated for a long time. The loyalty of Jehoiakim was transferred to Babylon; although a great section of his people preferred to submit to the Pharaoh of Egypt against Babylon, to avoid what befell the northern kingdom (Israel).That was probably also shared by the king personally; against which Jeremiah strongly warned. Around the year 600 B.C. (namely 5 years later), Jehoiakim rebelled against Babylon. But within one or two years, the Babylonian armies besieged Jerusalem for 18 months, during which Jehoiakim, who kept on challenging Babylon till his last breath, died in doubtful circumstances. His son Jehoiachin who reigned after him, unconditionally surrendered to the Babylonians; and Nebuchadnezzar entered the holy city with his armies in the year 597 or 598 B.C. This time, Nebuchadnezzar dealt with the situation in a gentle and unexpected way. He did not destroy the city, the Temple, its public buildings, nor even its military walls, but only took away the evil king Jehoiachin, whose reign did not exceed three months. He was carried into captivity to Babylon, together with the royal family, the elite, and the treasures of the Temple (2 Kings 24:8-16). The heart of Ezekiel was broken, to see the treasures of the Temple, beloved to him, that go back to 300 years since the days of Solomon, melted and placed in the sacks of the Babylonians. The new king 8 ‘Zedekiah,’ Jehoiachin’s nephew (2 Kings 24:17), together with the uncircumcised pagans, defiled the holy places. Nebuchadnezzar also carried into captivity all the craftsmen and smiths, and every gifted young man - between whom was Ezekiel - to Babylon; to make sure that no rebellion could happen against him in Judah; none remained except the poorest people in the land (2 Kings 24:14). That was the first stage of captivity for the people of Judah; that the Lord allowed to happen in stages, to give the priests and the people a chance to repent and to return to Him, so that He would forgive them. As for them, on the assumption that the Lord would never allow for the destruction of the Temple and the fall of the whole city, resorted to every other way but to repent. BY THE RIVER CHEBAR1 The young priest Ezekiel (25 years of age) left Jerusalem captivated to Babylon, to remain there with no hope for return. There, he lived with the other captives of his people by the River Chebar at or near ‘Tel Abib’ - not the city known nowadays by the same name. In the first years of his captivity, Ezekiel silently and bitterly watched what was befalling his people, while Babylon, at that time, was enjoying the climax of its greatness. Each day, new pearls were added to the crown of Nebuchadnezzar; something that represented a huge psychological impact on the Jews, who had been deprived of Jerusalem, which was their lost Paradise. Captivity was not in itself severe at that time, if we put aside the psychological aspect of deprivation of their home country. The captives were allotted land in Tel Abib by the River Chebar; not far from the capital with all its vast possibilities and luxuries; and they submitted to the law of ‘Hammurabi2,’ that was close to their own Law. No limitations were put on their civil or religious activities; their tribes and families could get together at their own convenience; and their elders could act as judges among them. The authorities encouraged them to do business, and allowed them to own their own houses, as Ezekiel himself did. One of the most successful Jewish establishments, was ‘Marashu and sons’ Company, whose business documents were discovered by archeologists3. Moreover, mail communication between them and their brothers in Jerusalem, was voluminous and uninterrupted. In the fourth year of captivity, king Zedekiah visited Babylon, coming from Jerusalem, to have the entire city come to watch his procession. In the fifth year of captivity (around 592 B.C.), seven years prior to the fall of Jerusalem at the next stage of captivity, heavens were opened for the first time before Ezekiel to behold visions of God. He saw the divine fiery chariot, as a sign of being given 1 A river or canal in the "land of the Chaldeans" (Ezek 1:3), on the banks of which some of the Jews were located at the time of the captivity, and where Ezekiel saw his earlier visions (1:1; 3:15,23; etc.). Actually, the Chebar was most likely not a river at all, but the famous Royal Canal of Nebuchadnezzar that connected the Tigris and Euphrates Rivers. (The New Unger's Bible Dictionary. Originally published by Moody Press of Chicago, Illinois. Nelson's Illustrated Bible Dictionary, Copyright (c)1986, Thomas Nelson Publishers) 2 HAMMURA'BI (ham-u-ra'bi). The sixth king of the famous First Dynasty of Babylon, formerly identified with Amraphel of Gen 14:1. This identification is now no longer possible as a result of the thousands of clay tablets recovered from the middle Euphrates city of Mari in 1937, and information based upon the Khorsabad List. New sources of information enable us to place Hammurabi's reign c. 1728-1686 B.C. (Albright). This is at least three centuries subsequent to the age of Abraham. Hammurabi exalted Babylon as his capital. His reign was one of great prosperity, advance in astronomy, architecture, mathematics, and literature. (From The New Unger's Bible Dictionary. Originally published by Moody Press of Chicago, Illinois. Copyright (c) 1988.) 3 S.L. Caiger: Lives of the Prophets. SPCK 1936, p.148. 9 the prophetical mission that he carried out for about 22 years in the midst of that bitter atmosphere (592-570 B.C.). His prophecies were along the following order: The fifth year of captivity Ezek. 1-7. The sixth year of captivity Ezek. 8-19. The seventh year of captivity Ezek. 20-23. The ninth year of captivity Ezek. 24. The eleventh year of captivity Ezek. 25-29:18; 30:31. The twelfth year of captivity Ezek. 32-39. The twenty-fifth year of captivity Ezek. 40-48. The twenty-seventh year of captivity Ezek. 49:17 etc. The most important events that Ezekiel went through during his prophetical mission were: In the sixth year of captivity, Ezekiel heard of King Zedekiah’s pact with the Pharaoh of Egypt against Nebuchadnezzar (Ez. 17:15). He wrote to draw his attention to the importance of keeping the oath with which he committed himself; even though given to a pagan king; and that breaking it would make him fall under divine judgment. He proclaimed that Zedekiah’s destiny will be the same as that of Jehoahaz, who was taken captive to Egypt in the year 607 B.C. (19:4); and as that of ‘Jehoiachin,’ captivated by the Chaldeans (19:9); that ‘Oholibah’ (Jerusalem) shall have the same destiny of her older sister ‘Oholah’ (Samaria); on account of her sins that got worse (Ez. 23:1; 23:23). In the eighth year of captivity, a new Pharaoh (Apries) came to reign; and pressed Zedekiah to rebel against Babylon in the ninth year of captivity. In the tenth year of captivity, Jerusalem came to fall under a bitter siege, to realize the prophecies of both Jeremiah and Ezekiel; the latter even fixed the very day of that event (Ez. 24:2). On the next year, Zedekiah, trying to escape by night, was caught in Jericho; his sons killed before his eyes; his eyes put out; and were taken bound to Babylon. The King of Babylon left nothing in the city of David, in the Temple of God, nor in the royal palace, that he did not destroy. Some people fled to Egypt, dragging with them the prophet Jeremiah and the scribe Baruch, to be welcomed there by the Pharaoh. As the Gentile nations rejoiced for the calamity of Israel, the prophecies (Ez. 25-29:18; 30:31) came to proclaim God’s judgment against them. Despite all those events, the prophet Ezekiel did not lose his hope (Ez. 34:13), although the grief of his heart was intense because of the destruction of the Temple. He watched the end of Jerusalem in his days. Yet God granted him visions of a New Jerusalem, a new temple, and a new worship. Although Nebuchadnezzar was in the climax of his glory; and Jehoiachin was in prison; yet the salvation and the return to Jerusalem were never far from the prophet’s eyes (Ez. 36:11, 29, 30). He saw how God would raise His people, as He raises the dead, giving the dry bones life and spirit (Ez. 37). The prophet Ezekiel presented a marvelous portrait of restoration, along several aspects, of which: * God would forgive sins (Ez. 36:11, 16, 19). * God would restore the two kingdoms of the north (Ephraim or Israel), and of the south (Judah), to a complete unity, under the reign of the royal seed of David. * God would condemn the irresponsible shepherds of the people; would take away their authority; and would take on Himself the care for His people (Ez. 34). 10 * Prophesying the Messianic era (Ez. 34:23), through the spiritual return from the captivity of the devil and sin (Ez. 36:26). * The last chapters came to mix the artistic work of rebuilding the new temple with the prophetic vision and priestly work. HIS INFLUENCE1 It seems that the prophet Ezekiel had no prominent influence over his contemporaries, whom he used to call the “rebellious house” (2:5, 6, 8; 3:9, 26, 27 etc.); complaining that, although many came to listen to him, yet they considered his speeches as some sort of entertainment, that carried artistic beauty; and did not heed his words (Ez. 23:30-33). HIS MARTYRDOM His countrymen mocked him, and resented his persistent rebuke of their evil and abominations. St. Epiphanius referred to an ancient tradition, that a certain judge had Ezekiel killed, because he reproached him for worshipping idols. It was claimed that the prophet was buried in the tomb of ‘Sam and Ezmekshad’ at Kevil, close to Birs Nimrod. In the time of this saint, many Jews used to come to visit the tomb, and were even joined by some Muslims2. In the days of St. John Chrysostom, Ezekiel’s bones were moved from the land of Pontus to the city of Constantinople, on the twenty-second of December; when the saint gave a magnificent speech. The Roman Orthodox and the Latin celebrate this occasion, while our Coptic Orthodox Church celebrates his departure on the fifth of the month of Baramuda. THE GOAL OF THIS BOOK (1) In the first stage of the captivity of Judah, when Nebuchadnezzar refrained from destroying Jerusalem and the Temple, the people assumed that God would never allow the city and the Temple to be harmed; that captivity will not last long; and counted the words and prophecies of Jeremiah as untrue. For that reason, when Ezekiel got captivated, he made a point of settling down amid the captives; and purchased a house for him, to confirm to them that captivity will stay for a long time. He confirmed to them in some way or another, the truth of Jeremiah’s prophecies - without mentioning his name - giving a portrait of the devastation to come, as a result of their abominations and their diversion to idol worship. He confirmed that the Lord’s glory will depart from the Temple (Ez. 10:16-18; 11:23); and that Jerusalem will fall (Ez. 23:21). (2) In this book, the prophet made it clear that “repentance’ is the only way to draw the mercies of God (Ez. 18:27). (3) As some people felt that they were unjustly punished, on account of the sins of their fathers, and that they were innocent victim of the abominations of the Jewish nation (Ez. 18; 33); the prophet revealed the evil that those people - men and women, together with their priests - were currently committing, even in the house of the Lord (Ez. 9:11). The punishment was therefore not for sins committed by a preceding generation, but for those committed by the contemporary one. He confirmed that every soul is responsible for its own sins, and not for those of others (Ez. 18:2); that no one is delivered on the 1 The Jewish Encyclopedia, vol. 5, p. 314. 2 The Jewish Encyclopedia, vol.5 , p. 316. 11 expense of another (Ez. 14:20); and that man will be judged by his present position, and not by his past. (4) Although the people felt that captivity was a temporary situation, and the Temple would never be destroyed, yet, they were tortured by a feeling of despair, as time dragged on, and conditions got worse. So the book came to proclaim the Lord’s capability to offer a new heart and a new spirit to His children; and to give them the comfort to know that they will eventually return, and that divine justice will fall on their prevailing enemies. (5) Having given them this hope, he brought them forth to the Messianic era; when the Lord Christ will come forward as the new David, to reign in place of the evil kings, and to bring all back to the one spirit. The book brought them forth to a new temple, different from the old one, that the prophet used to see in his young days; and in place of the small hill of Zion, he would see a mighty mountain, crowned by new holy and great buildings. As God forsook the old temple, because of their abominations (Ez. 10:19, 19; 11:22-24); He comes back to the new temple, to fill it with His glory (Ez. 43:1-6), set on the river of the holy water flowing from under the threshold of the temple, where the holy altar is (Ez. 47); and along the banks of that river are all kinds of trees (congregations of saints who incessantly quench their thirst from the Holy Spirit). It is to be noted, that, in this book, instead of hearing about the passions of the Lord Christ, His death, and His rejection by the Jews, as was the case in the book of the prophet Isaiah; we are presented here with the glories of the new house of the Lord, and His holy temple; to grant the people joy and hope, after so much rebukes. (6) He prophesied against certain nations, like Edom, Tyre, Sidon, Philistia, and Egypt, etc. As to Tyre, he proclaimed its devastation (Ez. 26); because of its stand against Jerusalem; on the assumption that the desolation of Jerusalem would eventually lead to its own revival. That destiny was not expected, as Tyre has been a great city on the coast, that dated back to the year 2750 B.C.; and for defensive reasons, was moved to a rocky island facing it that carried the same name. That city of 142 acres used to receive the raw materials brought by ships from the whole known world to Phoenicia; then go back loaded by every kind of goods. Sennacherib, king of Assyria, failed to conquer it after a war that lasted for 13 years; and so did Nebuchadnezzar after him. But God proclaimed through his prophet Ezekiel, that it would eventually fall, and its walls would crumble to the water; which was realized on the hands of Alexander the Great, who reached it by building a ridge from the main coast to the island, and defeated it, never to recover its fame again. The Lord Christ visited it (Matthew 15:21), as well as the apostle Paul (Acts 21:3- 7). In the thirteenth century, after the Muslims invaded and destroyed it, it was never rebuilt, but turned into a heap of rocks on which fishermen spread their nets to dry; a literal and detailed realization of Ezekiel’s words: “You shall be a place for spreading nets, and you shall never be rebuilt” (Ez. 26:14)1. (7) This book included prophecies that concern the end of ages, and the time preceding the end of the world. We shall deal with all this in due time if God wills. ITS FEATURES 1 Cf. Boyd's Bible Handbook, p. 298. 12 (1) The prophet Ezekiel recorded his visions and his prophetical homilies, in a book that represents an integral unit, written in a unique way. He gave us a full report of what he saw, how he acted, and the words he uttered. (2) As God called him to prophesy amid a stubborn, impudent, hard-hearted and a rebellious people (Ez. 2:3, 4), He provided him with a brave, unsuspecting spirit, a warm zeal for the glory of God, and a heart to confront with courage all oppressions and tribulations. His book is incomparable to other books, as far as zeal is concerned. (3) He used several analogies and symbols. As an example of analogy, he likens Nebuchadnezzar and Pharaoh to two great eagles; and Jehoiachin to a branch of cedar, with its topmost young twig cropped off, and carried to Babylon (Ez. 17:1-10). As to prophetic symbols, they are of two kinds: a- Practical symbols, practiced by the prophet before the eyes of the people (Ez. 37:16, 17); as when he joined two sticks together, as a symbol of the joining together of the two kingdoms of Ephraim and Judah. b- Theoretical symbols, like prophesying about the dry bones (Ez. 37:1-10), and the measuring of the New Jerusalem with its temple (Ez. 40:). Ezekiel was called the creator of symbolism1, although he was preceded in this by Isaiah and Jeremiah. The later did it often, as when he went down to the potter’s house, to see in it an example of the divine work, turning the clay into a vessel of dignity (Jeremiah 18); and as when he broke a potter’s earthen flask in the sight of his people, in a prophecy that the people and the city will be so broken (Ez. 19). (4) Ezekiel himself has been a symbol of the house of Israel (Ez. 12:6, 11; 4:3; 24:24, 27). He carried out strange acts: sometimes spending long days silent, and not uttering a single word; some other time referring to the calamities that will befall his people, by lying for 390 days on his left side, then for 40 days on the other side, eating by weight, and drinking water by measure. Sometimes cutting the hair of his head and beard, to burn one-third of it, strike one-third around with the sword, and scatter one-third in the wind. And sometime, he would break his silence to sing and play on an instrument (Ez. 33:32). When his beloved wife died, he was commanded by God to shed no tears, and he just sighed in his heart. Thus, the prophet bound his life to the tragedy of his people; and probably because of this, God called him “the son of Adam” about ninety times, having carried an image of the bitterness of the sin that weighed upon man, the son of Adam. God used this name to demonstrate to him his weakness and his need for Him as a support and a mystery of success2. The Lord Christ was called “the Son of Man” about 80 times. His actions led some later scholars to claim that he was probably suffering of certain mental sicknesses; and some of them even tried to diagnose them. While some others saw in him the greatest spiritual personality that ever appeared in human history3; as, from the beginning of his call, he was keen on putting all his life on the account of ministry; and to sanctify all the energies of his mind, his heart, and his thoughts, on the account of God’s word. Whether he spoke or remained silent, sighed or slept; ate, drank, drew, or played on a musical instrument; he does it not for his own sake, but for that of his prophetic work. 1 Cf. The Jerome Biblical Commentary, London, 1970, p. 345. 2 Boyd's Bible Handbook, Oregon 1983, P. 269. 3 The Jerome Biblical Commentary, London, 1970, p. 344-345. 13 (5) The book of Ezekiel revealed the personality of that prophet, not only as a man of visions and revelations, but also as a man of the Holy Bible. He often referred to the five books of Moses and other books: He referred to the story of creation (Ez. 28:11-19); the Cherubim (Genesis 3:24); spoke of Noah, Daniel, and Job (Ez. 14:24; 28:3); and prophesied on Gog and Magog (Genesis 10; 1 Kings 1:5). (6) This book came to embrace integral views, of which the following are examples: a- This book, in talking about God, says that He is a jealous God, who saves His people, and enters with them into a covenant, for the sake of His holy Name. He does everything for the sake of His glory, yet, at the same time he speaks of His deep love for His people; seeing them like a girl, neglected and loathed by all. He cared for her, cleansed her, adorned her, and set her as a bride for Himself (Ez. 16). He works, not only for the sake of His Name, but also for that of His love for us, although the two are inseparable.. b- In this book, He proclaims his care for His people, as one nation and one bride, as a congregation worshipping one God. Yet, He does not disregard the individual, saying that no man will be judged by the fruits of the sins of another (Ez. 18:4, 29). c- Together with harsh rebuke for sins, this book is rich with hope, even during the darkest moments. d- Although this book shows great interest in the rites and priestly worship; yet, it concentrates on the inner life and on purifying the heart. There is no separation between the communal and spiritual worship. e- Finally, in this book, the prophet Ezekiel is shown as a priest and the son of a priest, bound to the Temple, the sacrifice, and liturgies; as a prophet who proclaims some mysteries of the future; as a Seer, brought by the Spirit to heaven, to reveal the mysteries of divine greatness; as a theologian, who realizes the mysteries of faith, as a preacher who cares for repentance; and as a literary, a gifted Poet, and an artist, etc. (7) While Isaiah has been the prophet of the nation who called for faith; and Jeremiah, has been the martyr prophet who called for love; Ezekiel, the prophet of captivity, called for hope. The prophecies of the first glorify the Savior Son; those of the second glorify the Father; the prophecies of the third glorify the Holy Spirit1. (8) More than any other prophet, Ezekiel got his messages through visions. His book is considered one of the most difficult in the Holy Bible. When a Jewish Rabbi once promised to give a complete interpretation of it, the Synagogue allotted 300 barrels of oil for his lamp; assuming that he would never complete his assignment2. (9) Ezekiel, the great prophet of captivity, differs from the other two prophets: Isaiah and Jeremiah, in two important aspects: a- He did not deal with the government of Judah - namely the king and his statesmen; as he was neither a political nor a social reformer. But he cared for the salvation of every man as an individual, and for leading him to repent, without disregarding the communal aspect. He was, likewise, far from the royal court of Babylon, where the prophet Daniel lived. b- For this same reason, he was unique among the prophets, for being an author, more than a speaker. He wrote to the whole “house of Israel,” to be read by the 1 Boyd's Bible Handbook, p. 296. 2 Baker's Pictorial Intr., p. 192. 14 successive generations1. (10) This book reveals the unique multi-sided nature of the prophet Ezekiel2; having been a priest, a prophet, a shepherd, a seer, a theologian, a religious planner, a poet, and an artist. As a priest, he was very keen on the purity of the rite, beside that of the individual, on the sound communal worship, and on abiding to the Law of God. The holiness of God dominated his life and thoughts. As a prophet he exposed the sins of Israel, of Judah, and of the Gentiles; and proclaimed the chastisement of God. He called for repentance, revealing God’s promises; especially in the Messianic era. As a shepherd, he shared the sufferings of the flock of God; warned them; and sought their comfort in the truth. As a seer, he had several visions. As a theologian, he clarified the theologian concepts behind the devastation of Jerusalem, and the reform. As a religious planner, he established the spiritual basis of the society after captivity, for the sake of leading a fitting life. As a poet, he gave us fantastic pieces of literature, as well as very touching lamentations. As an artist, he provided several unusual portraits, filled with horrible secrets, which are sometimes difficult even to imagine3. EZEKIEL AND THE RENEWAL OF THE HEART If the prophet Jeremiah concentrated on the inner reform instead of the outer appearances; and on the circumcision of the heart and ear instead of the outer apparent circumcision; Ezekiel, likewise confirms the need for the renewal of the heart: “I will give you a new heart and put a new spirit within you. I will take the heart of stone out of your flesh and give you a heart of flesh. I will put my Spirit within you and cause you to walk in my statutes, and you will keep my judgments and do them” (Ez. 36:26-27). By the new heart, you will enjoy the new Temple, the new land, and the new life. The signs of the new heart are: 1- To enjoy the Spirit of the Lord within him (Ez. 36:27). 2- To carry the strength of walking in the statutes of the Lord and keeping His judgment (Ez. 36:27). 3- To find comfort in the divine promises (Ez. 36:28). 4- To be delivered from all uncleanness (Ez. 36:29). 5- To enjoy a state of fulfillment (Ez. 36:29, 30). 6- After being desolate, it will become like the garden of Eden (Ez. 36:35). 7- The surrounding nations shall testify to the increasing divine fruits in him (Ez. 36:36). 8- To enjoy a persistent growth (Ez. 36:37, 38). BETWEEN EZEKIEL AND JEREMIAH Unlike Jeremiah, Ezekiel was a married man and had a house. He was greatly 1 John Howard Raven: Old Testament Introduction, 1910, p. 205-6. 2 Edward P. Blair: The Illustrated Bible Handbook, 1987, p. 177. 3 Henrietta C. Mears: What the Bible is All About, 1987, p. 216. 15 influenced by Jeremiah; quoted his instructive rhetoric, and his short homilies; clarifying them and giving them his own literary touch; as for example1: Jeremiah Ezekiel 1- Destiny 1:13-15. 11:2-11; 24:3-14. 2- The two sisters 3:6-11. 23. 3- Forgiveness of transgressors 18:5-12. 18:21:32. 4- The wicked shepherds and the coming of a new king 23:1-6. 34:1-24. 5- Personal responsibility 31:29, 30. 18:2-31. 6- Spiritual creation 31:33, 34. 11:19, 20; 36:25-29. 7- Hope for the future 24. 11:15-21; 37:1-14. The prophet Jeremiah differed from the prophet Ezekiel in that the former was more gentle and delicate in his rebukes; revealing the bitterness of his soul for the sake of his people; counting their sufferings and their iniquities as his own. Ezekiel, on the other hand, having come in a pitch dark period; and aware of the ferocity of those of authority toward Jeremiah; and their doubts in his prophecies, had to be harsh in his rebukes; as though judging and condemning; However, we can not disregard his great love for his people, and the bitterness of his soul for their sake. His book is the greatest in feeling the extent of iniquity against God; that made his words seem as though God would judge them more than He would do with other nations. EZEKIEL AND THE VISIONS Scholars believe that St. John was well aware of the book of Ezekiel, as there are the following analogies: 1- Compare the Living Creatures of Ezekiel (1:5, 10) with those in Revelation (4:5, 7). 2- Compare the mark on the forehead in Ezekiel (9:4) with that in Revelation (13:16). The prophet Ezekiel ended his book by a description of the coming temple that came as a symbolic image of the heavenly temple or the higher Jerusalem, as it came in the book of Revelation: Ezekiel Revelation 1- The holy mountain 40:2 . 21:1. 2- The holy city 27:27. 21:3. 3- The glory of God in it 43:2-5. 21:11. 4- The city is square in shape 48:16, 30. 21:16. 5- It has twelve gates 48:30 –34. 21:12, 13. 6- The River of life in it 47:1. 22:1. 7- Trees along its banks 47:7, 1. 22:2. CHRIST IN THE BOOK OF EZEKIEL: 1- The “Branch of the Lord” (Ez. 17:22; 24):In the book of Isaiah it came: “In that day the Branch of the Lord shall be beautiful and glorious; and the fruit of the earth shall be excellent and appealing, for those of Israel who have escaped... when the Lord 1 New Westminster Dict. of the Bible: Ezekiel. 16 has washed away the filth of the daughters of Zion” (Isaiah 4:2, 4). The Lord will come down as a Branch, washing away by His blood the filth of our sins; so that we carry within us the fruit of the Spirit; and become by Him branches in which birds dwell. 2- The Loving Shepherd (Ez. 34), who seeks the prodigal, recovers the castaway, heals the broken, and comforts the wounded... saying: “Indeed I Myself will search for My sheep and seek them out” (Ez. 34:11). 3- David (Ez. 34:23); who watches over his sheep, makes a covenant of peace with his people, uproots the wild beasts from the land, and makes His sanctuary among them (Ez. 34:25-28). 4- A Garden of renown (Ez. 34:29); His people shall no longer bear the shame; and will let them have in them fame and glory. 5- Baptism and the era of grace (Ez. 36:25-27)... Renewal of human nature, and enjoyment of the new man. 6- The Church of the New Testament, as though set from dry bones (Ez. 37:1- 10); and the new temple. 7- Birth of Christ from a virgin who remains a virgin (Ez. 44:2). Origen spoke of the prophet Ezekiel as a symbol and an example of the Lord Christ1: 1- The thirty years old Ezekiel, by the River of Chebar, saw the heavens open. And by the River Jordan, the heaven opened during the baptism of the thirty years old Lord Christ 2- Ezekiel was called “the son of Adam;” and the Lord Christ was called “the Son of Man,” to confirm His incarnation, His suffering passion and crucifixion for our sake. 3- The name “Ezekiel” means (the mighty power of God)... Who can represent the mighty power of God, but the Lord Christ Himself?! 4- Ezekiel dwelt among the captives; and the Lord Christ came among us to set us free from the captivation of sin. 5- The heaven opened before Ezekiel, and he saw the heavenly chariot; and the Lord opened for us His heavens to share with the heavenliness their praises, and to fill the world with angels. GOD IN THE BOOK OF EZEKIEL2 As the people came under humiliation in the land of captivity; instead of returning to themselves, and referring what befell them to their own transgressions, they tended to doubt the ability and capability of God. That is why, as the prophet Ezekiel came to call for repentance, he revealed to them the greatness and might of God; together with some of His attributes: 1- God is glorious and awesome (Ez.1:25-28; 3:23). 2- God is holy, and does not stand iniquity (Ez.5:11; 36:23). 3- God is mighty everywhere (Ez.3:12-27; 5:5). 4- God has authority over all nations (Ez. 25:1-32; 32:32). 5- God is fair (Ez. 18:25; 33:30). 6- God is known for His able works (^:7, 14; 20:38). 7- God Himself is the Shepherd of His people (Ez. 34:11-16). 1 In Ezek. homily 1:4. 2 Scripture Union: The Bible in Outline, 1989, p. 137. 17 8- God grants the new heart and the new life (Ez. 36:25-32). The book began by the proclamation of “God’s glory;” an expression that came several times in the first eleven chapters; then disappeared, to resume coming starting from chapter 43; as though to confirm that, when sins and abominations dominate, the glory of God would disappear; and His name would be blasphemed because of us. God, in His love created us to enjoy beholding His glory, and rejoice. But, through our rebellion, we lost this privilege. He did not forsake us, but sent His Only-begotten Son, to set for us the new spiritual temple, and to bring us into the fellowship of worthiness of His blood. Such is the experience of the Church, and of every member in it. When we fall to sin, we bring grief to the Spirit of God, and lose His glory in us. By repentance we return to Him; and our glorified and crucified Christ, would be transfigured in us. Some scholars believe that the book of Ezekiel started by the vision of the divine throne, to proclaim to Israel that God is glorified in heaven, and is in no need for the Temple they defiled. He rejects their Temple, their sacrifices, and their worship, as long as they are mingled with abominations1. SECTIONS OF THE BOOK This book carries as all-prophetical books two integral sections; namely: Judgment or verdict of perdition (Chapters 1 to 24); then salvation, after chastening the nations (Chapters 25 to 48). But we can divide this book into six main sections: 1- A call for Ezekiel 1-3. 2- Warnings before the fall of Jerusalem 4-12. 3- Iniquities of Israel and Jerusalem 13-24. 4- Prophecies against the nations 25-32. 5- Prophecies about the return from captivity 33-39. 6- Restoration of the Temple and Jerusalem 40-48. CONTENTS OF THE BOOK The first section: A call to Ezekiel 1- 3 Calling Ezekiel to prophetic work, after the appearance of a fiery chariot. Then his receiving the Word of God as a scroll he ate, that filled his stomach, and was in his mouth like honey in sweetness. The second section: Warnings before the fall of Jerusalem First part of the warnings: 4-5 Prophecies through symbolic acts (Portraying Jerusalem on a tablet; lying on one side; eating by weight and drinking by measure, and cutting the hair of his head and beard). 6-7 Speaking clearly about the fruit of the iniquities of Judah. 8-11Getting carried by the Spirit to Jerusalem to behold the abominations as they entered into the house of God; the city burned by fire; and the Lord departs from His house; with a promise to return, and to grant them the new heart and the new spirit. Second part of the warnings: 12 Other symbolic prophecies about the fall of Jerusalem and the captivity; together with 1 See The Jewish Encyclopedia, vol.5, P.315. 18 a reference to the destiny of King Hezekiah. The third section: The iniquities of Israel and Judah 13 Confirmation of the realization of the prophecy, and rejection of the false prophets (Departing from his place to another place as a sign of going into captivity; digging into the wall while covering his face, so as not to see; and eating his bread with quaking, and drinking his water with trembling and anxiety). 14 The personal responsibility for one’s transgressions. 15 Israel as it became a fruitless vine; like a vine branch useful only for fire. 16 Likening Israel to a loathsome and forsaken girl, who, after God beautified and betrothed to Himself, went back to play the harlot behind His back. 17 Judah betrays the king of Babylon, and resorts to Egypt; God sends the King of Babylon to chasten it. 18 Man is responsible for his own actions. 19 A lamentation for the princes of Israel. 20-24 The iniquities of Israel and Judah are exposed in the form of poetry; or through symbols, (like the Blacksmith who blows fire on minerals to melts them, and purify them from dross. The two sisters; and the death of the prophet’s wife). The fourth section: Prophecies against the nations for their chastisement 25-32 Prophesies against Amon, Moab, Edom, Philistia, Tyre, and Egypt, because they rejoiced in heart with disdain for what befell the land of Israel. The fifth section: Prophecies concerning the return from captivity 33-39 God speaks of taking over Himself the care for His people (34); of rebuilding their cities (36); of raising His people as though from the dead (37); of granting them the spirit of unity; and of the perdition of Gog and his army, as a sign of God’s triumph over the idols (38, 39). The sixth section: Restoration of the Temple and Jerusalem 40-48 The new temple, the new land, and the new river in which all come to it will be baptized.