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Ezekiel – Summary of Block’s Theology section9/02/2008 - 9/02/2008 Page 1 / 5
Focused on Israel
• The universalism & cosmic interest of Isaiah stand in sharpest contrast to the parochialism of Ezekiel.
From beginning to end, the God that confronts the reader in this book is first & foremost the God of
Israel, not only passionate about his relationship with his people but also willing to stake his
reputation on their fate or fortune.
• He does indeed sit as cosmic king on his throne in the heavens, and through his heavenly chariot his
rule extends to the farthest corners of the earth (1:1-28); but his chosen residence is in Jerusalem, in
the land of Canaan/Israel (chs. 4-8), among his own people (48:35). Even in the exercise of his
sovereignty over the nations, his agenda is focused on Israel.
• He is indeed concerned that all the world recognizes his person and his presence in their affairs, but
his agenda is always focused on Israel.
Yahweh’s Holiness
• Second, although Ezekiel avoids the title “Holy One of Israel” so common in Isaiah, the attribute of
Yahweh’s holiness is high in his mind.
• His disposition toward his people in particular is driven by passion for the reputation of his holy name.
He must visit them with his judgment because their idolatry and other abominable actions have
defiled:
• his temple (5:11; 8:5-18: 23:38-39)
• his land (36:16-18)
• his people (20:7, 31. 43)
• his Sabbaths (20:13, 21, 24)
• his name
• Because of his passion for his holy name he has not utterly destroyed his people in the past (20:9, 14,
22, 44), & for this reason he must restore his people to himself and to his land in the future (20:44;
36:20-32).
• Overlooking the human causation, the international observers to this calamity conclude either that
Yahweh is unable to care for his people or he has willfully abandoned them. In either case, his sacred
name has been defiled. Accordingly, after the judgment. when he deals with Israel’s enemies
regathers his people, restores them to their hereditary homeland, and revitalizes them by the infusion
of his Spirit, he acts not in accordance with their desert but in defense of his holy name, that he might
be sanctified through his people among the nations (20:41-42; 28:22, 25; 36:16-32; 3816, 23; 39:7,
27).
• More than any other prophet, Ezekiel is a prophet of the Spirit. Exploiting the word ruah, “spirit, wind,
breath,” to its full, he presents the Spirit of Yahweh as the signature of divine presence in many
different contexts:
• as agency of conveyance;
• as agency of animation;
• as agency of prophetic inspiration;
• as the sign of divine ownership.
• But Ezekiel not only spoke of the power of the Spirit; he embodied the Spirit’s power in his own
person.
• Herein one may recognize several enduring principles regarding the relationship between God & his
people.
• The people of God are rendered such by the sovereign choice and gracious redemption of God. The
call to be his people is not based on prior qualifications or desert; it is often contrary to natural human
dispositions.
• The people must respond to God’s gracious call to covenant relationship with grateful undeserved
devotion to the covenant Lord and unrestrained obedience to his will
• God stakes his reputation among the broader public on the health and well-being of his people.
A People in Revolt
• Despite their claims to the contrary (18:1-2), in Ezekiel’s estimation Israel is a household in revolt
(2:3; 5:6). Like their ancestors, the people have compromised their status as the people of Yahweh by
worshiping other gods (6:1-14; 8:5-17; 14:3-5; 16:15-22; 20:30-31), patterning their conduct after the
customs of the pagans (indeed, their wickedness exceeds that of the pagans — 5:6-7; 16:44-52), and
relying on foreign powers for satisfaction and security (16:23-29; 23:5-21)
Complacency
• All the while they are claiming a right to divine protection, based on the immutable promises of God.
But Ezekiel is uncompromising in his exposure of the nation’s hypocrisy. The covenant promises of
blessing are not unconditional guarantees of divine favor; security and well-being are contingent on
the acceptance of Yahweh’s exclusive claims to their allegiance and uncompromising obedience to his
will. Since they have failed in, both, the present generation stands under the threat of the covenant
curses. At the same time, Yahweh has not abandoned his promises or his people absolutely. On the
contrary, ironically, the future lies with the exiles, those who have been presently removed from the
land and prevented access to the temple.
• Like the period of the flood, the time of exile represents an incubation period, from which will emerge
a new community of faith.
• From these observations the reader may draw some “fundamental” theological conclusions regarding
the relationship between God and his people (DJR’s editorial note: while these 2 pts are correct, they
are wrongly premised on a directly analogous relationship of Old and New covenants):
• Christians have no right to claim the promises of God if that claim is not matched by exclusive
devotion to him & faithful obedience to his will.
• The enjoyment of divine favour does not depend on direct physical access to God’s house or his
land. It depends, rather, on the worship of God in spirit and truth (cf. John 4:23-24), and on
grateful adherence to his moral and ethical demands.
• The main features of Yahweh’s future activity on Israel’s behalf are readily recognized:
• Regather - In a new exodus, Yahweh will regather the scattered people (11:16-17a; 20:41; 34:11-
13a, 16; 36:24a; 37:21a);
• Return - Yahweh will bring them back to their hereditary homeland, which has been cleansed of
its defilement (11:1 7b- 18; 20:42; 34:13b-15; 36:24b; 37:21b);
• Renewal - Yahweh will revitalize his people spiritually, renewing his covenant with them, giving
them a new heart, and infusing them with his Spirit, so they walk in his ways (11:19-20; 16:62;
34:30-31; 36:25-28; 37:23-24).
• Restoration - Yahweh will restore the dynasty of his servant David as an agent of well-being and
a symbol of unity for the nation (34:23-24: 37:22-25)
OT3 Theology Dave Rogers 432544.doc
Ezekiel – Summary of Block’s Theology section9/02/2008 - 9/02/2008 Page 4 / 5
• Security - Yahweh will bless Israel with unprecedented prosperity and guarantee the security of
the nation in their own land (34:25-29; 36:29-30; 37:26; 38:1-39:29);
• Residence - Yahweh will establish his permanent residence in their midst and reorder the
worship of the nation (37:26b-28; 40:1-48:35).
• (DJR’s editorial note: as seen from next 2 pts, Block appears to be a pre-millennialist see Barry
Webb’s handout on chs 36-37).
• From ch. 34-48 his prophecies of hope become increasingly abstract & ‘ideational’. It’s not difficult to
envision the regathering & revitalization of the nation as described in ch. 34 & 36:16-38, & main
elements should be taken seriously (similarly 37:15-28).
• However, 37:1-14 is cast as a vision, with the dry bones functioning symbolically for Israel; the Gog-
Magog oracle (chs. 38-39) reads like a literary cartoon, with many unreal & bizarre features: the final
temple vision is quite ideological, with many idealistic & fantastic elements that are difficult to
reconcile with geographical & cultural realities. While Ezekiel undoubtedly envisages a real return of
Israel to their hereditary homeland, the land of Palestine, the appointment of a Davidic Messiah, & a
protracted period of peace & prosperity for the nation, his vision remains narrowly nationalistic. Apart
from Yahweh’s guarantee of protection, Ezekiel has little to say about the cosmic implications of the
new order. Since he does not offer a clear chronology of latter-day occurrences, one is cautioned
against using the details in his descriptions to construct a sequential calendar of eschatological
events.
• Overt references to the Messiah are remarkably few. Apart from the vague allusions in the topmost
crown of the cedar, identified as a “sprig, shoot,” in 7:22, and the horn in 29:21 explicitly messianic
statements occur only in two contexts, 34:23-24 and 37:22-25. Only by inference can the nasi of chs.
40-48 be identified as a Davidide, & his role is described in other than royal terms. It is evident from
34:23-24 & 37:22-25 that Ezekiel’s messianic hope involves the inverse of his pronouncements of
judgment upon the house of David in the first half of the book.
• Whereas the messianic visions of other prophets tended to be inclusivistic. Incorporating peoples and
lands beyond Israel, Ezekiel’s Messiah is a national ruler, whose principal features are reflected in the
titles and role designations he bears:
• As David he is heir to the eternal dynastic promises made by Yahweh to Israel’s greatest king
through the prophet Samuel.
• As “my servant,” he enjoys a special relationship with Yahweh. In this fundamentally religious role,
he derives his authority by divine appointment rather than personal acumen or democratic
election.
• As nasi, “prince, chieftain,” he stands at the head of his people, not as a tyrannical ruler but as
one who has been called from their ranks to represent them.
• As melek he is a royal figure, symbolizing the nation’s new unity. All other pretenders to the
throne have been dismissed that Israel may be “one nation” under “one king” occupying the land
of Israel.
• As “one shepherd,” he will seek the welfare of the flock, protecting and nurturing them after the
pattern of Yahweh himself (ch. 34), and in fulfillment of the ancient Mosaic charter for kingship
(Deut. 17:14-20).
• In all these roles, Ezekiel’s Messiah symbolizes the realities of the new age:
• Remarkably, he plays no part in the restoration of the nation. He neither gathers the people nor
leads them back to their homeland.
• Furthermore, unlike other prophets, Ezekiel makes no mention of the Messiah as an agent of
peace or righteousness. These he attributes to the direct activity of God.
• But the Messiah’s personal presence symbolizes the reign of Yahweh in the glorious new age.
cultural idioms of temple, altar, sacrifices, nasi & land. In presenting this theological constitution for
the new Israel, Yahweh announces the righting of all old wrongs & the establishment of permanent
healthy deity-nation-land relationships.
• Ezekiel’s final vision presents a lofty ideal: where God is, there is Zion. Where God is, there is also
order and the fulfillment of all his promises.
• Furthermore, the primary concern in this vision is not political but cultic. The central issue is not the
return of David but the presence of Yahweh.
• The nasi’s role is facilitative, not regally symbolic.
• Unlike past kings, who perverted the worship of Yahweh for selfish ends and sponsored the worship of
other gods. this nasi’s charge is to promote the worship of Yahweh in spirit & in truth.
• In this vision with its radically theocentric portrayal of Israel’s future, the nasi emerges as a religious
functionary, serving the holy community of faith, which itself is focused on the worship of the God
who dwells in their midst.
• The nasi is not responsible for the administration of the cult.
• Not only does he not participate actively in the ritual; he does not build the temple, design the
worship, or appoint the priests; these prerogatives belong to Yahweh. This agrees with the image of
the nasi in 34:23-24, who is installed as undershepherd by Yahweh only after the latter has personally
rescued Israel.
• In this ideological presentation the nasi functions as Yahweh’s appointed lay patron & sponsor of the
cult, whose activity ensures the continuance of shalom b/w deity & subjects.