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Home , Ezekiel 21, The Omen

The LORD’s Judgment & Restoration Study 2020/2021; Tuesdays, 12:00-1:00 p.m. by Zoom

Class #13, December 15, 2020

The Dramatist :1-5:17; 12:1-20; 21:18-32; 37:15-28

Notes, observations, and questions on Ezekiel 21:18-32

1. In the first half of chapter 21, the LORD promises to draw his sword of judgement against Judah for their wickedness. Now, he commands Ezekiel to act out this coming judgment. This works together to produce a clearer image of “the sword of Yahweh.”

2. 21:18-20

a. The dramatized sign-act consists of two principle actions. First, the is to make, or draw, a map with two roadways, originating in the same country, presumably by scratching lines in the soil with a stick or finger. Second, Ezekiel is to make a signpost and place it at the fork in the road. b. is most likely the place at the fork in the road represented here. At Damascus a traveler from the north (such as the king of ) would need to make a decision: left to east of the Jordan or right to west of it. c. Rabbah of the Ammonites is the full designation for the Ammonite capital. This (modern ) is the only Ammonite city named in the OT, located 23 miles east of the Jordan. Judah is described as a “fortified city,” sitting west (right) of the Jordan when viewed from the north, thought the fortifications will stand no chance against the LORD.

3. 21:21-23

a. An interpretation is now introduced. The insertion highlights that this is a military map, not a sketch of trade routes. It is the road by which the sword, that is, the battle, will come. Furthermore, it provides the first clear indication in Ezekiel that God has chosen the king of Babylon to bring this sword. b. King Nebuchadnezzar must decide whether to direct his attack against the Judeans or the Ammonites. He stops at Damascus in hesitation. In customary ancient practice, he resolves the issue by , that is, a series of procedures designed to determine the mind of the gods. He resorts to three such procedures: (1) “shakes the arrows” – a practice known as “belomancy”; it consisted of shaking two inscribed arrows and then drawing one as one draws a lot, on the assumption the gods had determined which one was selected (2) “consults the [that is, the idols]” (3) “examines the liver” – known as “hepatoscopy”; the Babylonians especially practiced this form of divination: 50 sections on a liver of a sacrificed animal would be mapped, and any marks or irregularities in these sections would supposedly reveal the divine will to the inquirer c. When the king examines the liver, appears on the right side. This told him that he must attack . We then learn of the horrifying consequences of this divine decision (v 22). A siege of Jerusalem will begin. d. In v 23, the reactions of those in Jerusalem are predicted. They refuse to take the results of the divination seriously. They assumed the city could not fall, both because of the fortifications and Yahweh’s protection. They also assumed the Babylonian king would recognize the oath of loyal that Zedekiah had pledged. e. Irony drips from this scene. A pagan king uses strictly forbidden techniques of divination and discovers the will of God, but the people of God reject this omen and seal their own fate. f. The exiles would have known that the Babylonians were poised against Jerusalem as they listened to and watched Ezekiel. They would have been horrified.

4. 21:24-27

a. In v 24, the crimes of the people are revealed, and they are exposed as guilty. b. In v 25, Ezekiel launches into a tirade against Zedekiah, unequalled in this book or any prophet for its harshness. He pulls no punches. Ezekiel sees Zedekiah’s acts as sacrilege. c. In vv 26-27, Ezekiel calls on the king to relinquish authority by removing the insignia of royalty, his turban and crown. Moreover, Ezekiel foresees a wholesale revolution affecting all strata of society. All will be ruin! Yahweh is turning the world upside down. d. While Nebuchadnezzar will be Yahweh’s agent, as v 27 underscores, many have also seen a Messianic sign here: to “he who comes” belongs the judgment. Such belongs ultimately to Messiah Jesus!

5. 21:28-32

a. V 28 begins a new oracle. Ezekiel is commanded to issue a prophecy concerning . They would have been relieved to learn that the sword is not pointed at them. They taunt Judah with their “sword song” (v 29). b. In vv 30-32, attention returns to the sword itself, Babylon. They are to return to their own land. God had created Nebuchadnezzar for this very purpose, and now his purpose will be completed. Now he must go home to face the judgment of God himself. Nebuchadnezzar’s call to serve to as God’s divine agent did not absolve the king of his own moral responsibility and conduct. c. In the end, Babylon will receive the great and hot judgment of God poured over them.

6. Theological implications

a. God becomes the enemy of those who claim to be is people but refuse to accept the responsibilities accompanying the privilege. The notion of divine wrath itself is reprehensible to many. That it should be directed at his own people is intolerable. But God’s application of his sovereignty is not affected by human feelings. If “his people” spurn his grace, they cannot expect to be spared the fate of the wicked. b. The Lord is faithful to his word. This applies not only to promises of well-being (shalom) but also to his warnings of judgment for apostasy and infidelity. When God’s sword fell on , it was in keeping with the covenant’s promise of blessing—and judgment. c. The achievement of the divine agenda is not bound by human definitions of propriety. God’s will was revealed here through pagan practices. However, the commissioning offers no divine immunity from God’s scrutiny as his agent. Those charged with fulfilling God’s commission must account to him how they have executed the charge.

Notes, observations, and questions on :15-28

1. Following the prophecy about the dry bones coming alive (37:1-14), Ezekiel performs the last sign-act in the book, followed by a long speech by God. This section leads us up at least four levels of significance: (1) Ezekiel unites two sticks in a physical union; (2) God unites two sticks in a physical union; (3) God unites two kingdoms in a political and spiritual union; and, (4) God unites the unified nation with himself in a permanent covenant relationship.

2. This sign-act zeros in on the participation of all 12 original tribes of Israel in the fulfillment of God’s ancient but eternal promises to Israel. But if the restoration of Judah represented a major problem in the people’s minds, how much more would they have stumbled over the idea of the restoration of the northern kingdom. By a special divine act, 400 years of divided history will be reversed. With God, nothing will be impossible.

3. 37:15-20, dramatizing the new national reality

a. Ezekiel is to take two pieces of wood, inscribe on them the names of Judah and Joseph, bring them together to create a single piece, and hold it up for all to see. b. He then inscribes Judah and Joseph on them, respectively. Joseph was the father of Ephraim and Manasseh, the two dominant tribes of the northern kingdom. c. The united pieces of wood are to be carried about as a visual reminder of Yahweh’s promise.

4. 37:21-28, proclaiming the new national reality

a. Ezekiel now gives God’s explanation of the sign-act. One plausible view about the sticks of wood Ezekiel uses is that the word actually refers to wooden writing boards. If so, the boards would have been readily available to write out the interpretation for all to see. Indeed, these verses result in two panels of interpretation almost equal in length. b. Vv 21-24 give us the first panel. God seeks to create a single nation from two nations. (1) V 21a – Yahweh promises to restore the ethnic unity of Israel. He will create the “descendants of Israel” for himself, not just Judah or Ephraim. (2) From a human point of view, Ezekiel’s vision of remnants of the original 12-tribe nation streaming back to the hereditary homeland seems impossible. The northern tribes of Israel had been vanquished by the Assyrians 150 years earlier. Plus, those Judah had long repudiated their northern kinsman. Like the dry bones being restored to life, every phase of the restoration of Israel required direct and miraculous divine intervention. (3) V 21b – Ethnic reunion will not be enough to restore the national integrity of Israel. Now a second pair of promises announces Yahweh’s determination to return the exiles to their homeland. Only the “” will do to restore territorial integrity. (4) v 22 – God further promises the restoration of Israel’s political integrity by restoring the monarchy. A single king will rule over all the tribes together. This promise assures the exiles that the full-fledged and unitary nationhood is included in Yahweh’s plan for Israel. (5) Vv 23-24a – God further promises the restoration of Israel’s spiritual integrity. The departure of God’s glory from the temple and the fall of Jerusalem reflected the rupture between Israel and God in 586 BC. Ezekiel’s vision of a restored Israel must also include righting this wrong. Yahweh will rescue and cleanse his people. It’s will be a covenant renewal ceremony: “they shall be my people, and I shall be their God.” Furthermore, the spiritual renewal will be concretized by the appointment of as king in Israel, in accordance to the promise in 2 Sam 7:16. The new ruler in David’s line will be a true shepherd/king over God’s people. Of course, we hear the promise of the ultimate King, the Messiah, in this passage. c. Vv 24b-28 give the interpretative material of the second panel. (1) The theme shifts dramatically from the unification of the nation to the permanence of the restored God-nation-land relationships. (2) It’s highlighted by the fivefold use of olam – “forever.” Our coming salvation will be forever! (3) Vv 24b-25 give the evidence of Israel’s renaissance and renewal. First, the nation will have a new commitment to the will of God. Second, the Israelites will occupy their hereditary homeland forever. The land is defined historically as the same land the nation occupied in the past. The exile will be reversed. Third, Israel will enjoy the rule of David, Yahweh’s servant, forever. What happened to Zedekiah in 586 will never happen again. (4) In vv 26-27 we learn the source of Israel’s renaissance. God will make a “covenant of peace” with them. This will be the one covenant between God and his people renewed. The basis of the nation’s eternal hope is Yahweh’s eternal, immutable covenant with the ancestors. God will dwell with his people forever. We hear this completed and perfected in the great vision in Revelation 21:1-6. (5) In v 28, we learn of the impact of Israel’s renaissance. Of the four olam gifts (renewed obedience, title to the land, Davidic rule, divine presence), the last is climatic. God’s sanctuary in the midst of his people will finally convince the nations of his sanctifying power. His sanctification of Israel will be the final proof of his election of them as his holy nation, consecrated to himself for his glory. (This will receive much greater attention in chapters 40-48.)

5. Theological implications

a. This oracle reinforces Ezekiel’s exalted view of God. His renewed promises of the covenant assure us of God’s guarantee of his eternal work of grace. b. The designation of his renewed commitment as a “covenant of peace” symbolizes the goal of Yahweh’s salvific activity. “Shalom” results from the restoration and renewal of the covenant. c. Yahweh’s restoration of Israel is motivated by a concern for his reputation. When the nations see that God is true to his covenant with Israel, they will come to him, too. d. This oracle reinforces Ezekiel’s realistic view of God’s people. They were saved and formed by grace and grace alone. e. This oracle also reinforces Ezekiel’s complex view of the Messiah Jesus. The Messiah will be the fulfillment of all the promises of God, the one true King promised of old.