Hierarchical Précis
Major Prophets
Ezekiel
Ezekiel’s name means “God Strengthens”.
Like Jeremiah and Zechariah, Ezekiel was also a priest.
Ezekiel
was
training
to
be
a
priest
and
was
in
his
mid-twenties
when,
in
597
B.C.,
Jehoiachin
surrendered
Jerusalem
to
the
Babylonian
army.
Ten
thousand
men
were
taken
into
exile,
joining
those
who
had
previously
been
exiled
during
his
father
Jehoiakim’s
reign. Amongst the ten thousand was Ezekiel. Nearly five years later, at the age of thirty, God called him into service as a prophet.
Ezekiel
prophesied
to
the
Jews
in
captivity
in
Babylon
from
around
593
to
570
B.C.,
now
referring
to
them
as
Israel.
He
was
contemporary with Jeremiah and Daniel and, like Daniel, some of his prophecies had significant eschatological content.
Ezekiel’s calling
[Eze 1-3]
Whilst
among
the
exiles
by
the
Chebar
River,
Ezekiel
has
a
vision
of
the
throne
of
God
and
is
called
to
be
a
prophet
to
God’s
rebellious
people.
God
refers
to
Ezekiel
as
‘son
of
man’,
a
title
He
repeatedly
uses.
Ezekiel
is
taken
in
the
Spirit
to
be
amongst
the
exiles
at
Tel
Abib
where
he
stays
for
seven
days,
after
which
he
is
told
by
God
he
is
to
be
a
watchman
for
all
Israel.
He
is
to
give
them
a
warning
of
accountability for their brothers’ sins, and is then confined to a house and made dumb until required to prophesy.
Israel’s sin and the departure of God’s glory from the temple
[Eze 4-12]
In
chapters
4
and
5,
Ezekiel
is
required
to
enact
the
siege
and
destruction
of
Jerusalem.
He
is
to
make
a
representation
of
Jerusalem
under
siege,
spend
390
days
on
his
left
side
for
Israel’s
sins
and
40
days
on
his
right
side
for
Judah’s
sins,
survive
on
a
meagre
ration
of
defiled
grain
and
water,
shave
his
head,
signifying
his
sharing
of
Jerusalem’s
disgrace,
and
burn
his
hair,
tossing
it
away
until
only
a
remnant remains. These symbolic acts, witnessed by the people, are to be a vivid lesson to them.
This enacted prophecy is followed in chapters 6 and 7 by the prophecy in words, foretelling the doom and destruction of Jerusalem.
About
a
year
later,
related
in
chapters
8
to
11,
Ezekiel
is
carried
in
a
vision
to
Jerusalem
and
set
beside
the
temple
at
the
north
gate
of
the
inner
court.
What
he
is
then
shown
is
a
fourfold
view
of
sins:
an
image
set
up
at
the
north
gate
of
the
temple;
the
elders
secretly
practising
animal
worship,
each
having
a
shrine
of
his
own
idol;
the
women
mourning
a
god
Tammuz;
and
twenty-five
men
turning
their
backs
on
God
to
worship
the
sun.
The
people
think
that
God
does
not
see
all
they
are
doing.
They
are
of
course
wrong
and
judgement
is
administered
before
Ezekiel’s
eyes.
He
cries
out
to
God,
fearing
all
Israel
will
be
slain,
but
he
is
told
all
those
who
grieve
and
lament
over
the
detestable
things
done
in
Israel
will
be
spared.
Then
Ezekiel
again
sees
a
vision
of
the
throne
of
God,
but
now
the
glory
of
God
departs
from
the
temple.
A
judgement
is
then
pronounced
on
the
leaders
of
the
people,
and
a
promise
is
given
concerning
the return of the remnant of Israel.
The
people
are
still
not
listening,
so
in
chapter
12
we
hear
how
Ezekiel
is
told
to
enact
the
final
stage
of
the
exile
from
Jerusalem.
The
enacting
is
not
just
of
the
exile
in
general,
but
focuses
on
the
flight
of
Zedekiah.
He
gathers
together
the
bare
necessities
for
escape
and
breaks
through
the
mud
brick
wall
at
night.
When
the
people
ask
Ezekiel
what
he
is
doing,
he
gives
an
explanation
to
them
just as God had instructed him. They seem to think this will be a long way off in the future, but are told this exile is imminent.
A series of oracles explaining divine judgement
[Eze 13-24]
In
chapter
13,
false
prophets
who
prophesy
peace
when
there
will
be
none
are
condemned,
as
are
the
prophetesses
who
make
magic
charms and ensnare the people.
In
chapter
14,
the
idolaters
are
condemned.
It
would
seem
that
they
think
the
few
righteous
among
them
will
be
their
saving,
but
God declares that even if Noah, Daniel or Job were here, they would be able to save only themselves.
A
parable
of
the
vine,
an
oft-used
symbol
of
Israel,
is
given
in
chapter
15.
By
now
the
vine
has
lost
its
ability
to
produce
fruit
and
is
useless for anything else.
In
chapter
16
we
have
a
lengthy
allegory
of
Jerusalem
as
the
unfaithful
wife.
First
seen
as
a
wayward
foundling,
when
she
is
old
enough
she
is
married
and
love
lavished
on
her.
She
becomes
great
and
glorious
but
breaks
her
marriage
covenant
and
prostitutes
herself
in
the
most
despicable
way
with
the
foreign
nations
around
her.
Her
husband
has
been
forgotten
and
she
will
be
punished.
God
will
deal
with
Israel
as
she
deserves,
but
in
time
He
will
remember
the
covenant
of
her
youth.
A
new
and
everlasting
covenant
will
be
established and atonement made for all she has done, but she will remember and be ashamed.
In
chapter
17,
God
gives
Ezekiel
a
parable
of
two
eagles
to
relate
to
the
people.
He
is
then
to
give
an
explanation
of
it.
The
first
eagle
is
Nebuchadnezzar,
king
of
Babylon,
who
took
King
Jehoiachin
captive.
The
seed
he
plants
is
the
vassal
king
Zedekiah,
but
Zedekiah
soon
turns
to
the
second
eagle,
Egypt,
for
help.
That
help
doesn’t
materialise
and
the
Babylonians
return
to
destroy
Jerusalem.
(This
prophecy
comes
true
within
three
to
four
years.)
But
God
will
take
a
shoot
from
the
top
of
a
cedar,
the
line
of
Judah’s
kings, which will take root and flourish.
It was a commonly held belief that a son bore the sins of his father.
In
chapter
18,
God
makes
it
plain
that
each
is
accountable
for
his
own
sins.
If
a
man
lives
a
righteous
life,
then
he
will
live.
If
he
has
a
son
who
leads
a
sinful
life,
then
that
son
will
die
for
his
sins.
But
if
a
sinful
man
has
a
son
who
leads
a
righteous
life,
then
this
son
will
live;
he
is
not
held
to
account
for
the
sins
of
his
father.
Furthermore,
God
wants
everyone
to
live.
If
a
sinful
man
repents
and
turns
away from his sins, then he too will live.
In
chapter
19,
a
lament
is
given
concerning
three
kings
of
Judah.
The
first
is
Jehoahaz,
who
was
captured
and
taken
to
Egypt
by
Pharaoh
Necho;
the
second
is
Jehoiachin,
who
was
king
when
Ezekiel
was
taken
into
captivity;
and
the
third
is
a
prediction
of
Zedekiah’s rebellion and the fall of Jerusalem.
We
come
to
chapter
20
and
it
is
now
August
of
591
B.C.
Some
elders
of
Israel
come
to
Ezekiel
to
enquire
of
the
Lord,
but
God
doesn’t
allow
their
enquiry
and
Ezekiel
is
told
to
judge
them.
He
recalls
Israel’s
rebellious
history
and
God’s
judgement
on
them,
then
speaks of restoration.
As
we
move
into
chapter
21,
a
prophecy
is
given
of
the
coming
judgement,
with
Nebuchadnezzar
being
God’s
instrument
of
that
judgement, when Babylon will destroy both Jerusalem and Ammon.
Jerusalem
is
the
specific
object
of
scorn
in
chapter
22.
The
people
are
guilty
in
every
imaginable
and
detestable
way,
involving
every
section of society. There is no one innocent to be found, so they will be consumed by God’s fiery anger.
In
chapter
23
we
have
a
parable
of
two
sisters:
Oholah
represents
Samaria,
capital
of
the
northern
kingdom,
and
Oholibah
represents
Jerusalem.
Both
sisters
become
common
whores
whose
whoredom
really
started
in
Egypt.
Their
lust
for
their
lovers
(pagan
gods)
turns
from
Egypt
to
Assyria
with
unquenchable
thirst,
and
their
acts
of
whoredom
seem
to
have
no
bounds.
Oholibah
is
now
outdoing
her
sister
and
lusting
after
Babylon.
She
will
share
in
her
sister’s
fate
when
she
is
put
to
shame
and
destroyed
by
her
latest
lover.
It
is
now
January
of
588
B.C.,
the
beginning
of
the
siege
of
Jerusalem.
In
chapter
24,
Jerusalem
is
likened
to
a
rusty
cooking
pot
put
on the fire. Its contents will be consumed, then the empty pot itself put to the fire.
Then,
Ezekiel’s
wife,
the
delight
of
his
eyes,
dies.
God
gives
Ezekiel
instruction
on
how
he
is
to
mourn,
which
is
how
the
people
will
mourn when the news of the loss of Jerusalem reaches them.
Oracles of judgement against foreign nations
[Eze 25-32]
These oracles form a division between Ezekiel’s prophecies prior to and following the fall of Jerusalem in 587 B.C.
The
first
four
nations
prophesied
against
are
Israel’s
oldest
enemies:
Ammon,
Moab
and
Edom,
who
will
be
overrun
by
the
people
from the east, and Philistia, whose hostility continues towards the Israelites until Nebuchadnezzar deports them.
Tyre
and
Sidon
are
next
to
be
the
subjects
of
Ezekiel’s
prophecies.
Both
are
sea
ports,
the
greater
of
the
two
being
Tyre,
and
both
are to fall to Nebuchadnezzar’s army.
Chapters
29
to
32
are
devoted
to
prophecies
against
Egypt.
Some
of
these
prophecies
can
be
accurately
dated
and
do
not
all
occur
chronologically.
Together
they
depict
the
fall
of
Egypt
to
Nebuchadnezzar.
Words
are
spoken
against
a
proud
and
arrogant
pharaoh.
Egypt
will
be
destroyed
and
laid
waste
for
a
long
period
of
time,
after
which
she
will
become
a
nation
again,
but
will
be
weak
and
no
longer
have
her
former
confidence.
Her
destruction
is
brought
about
by
Nebuchadnezzar
following
a
hard
campaign
against
Tyre
for
which he seemed to get no reward. However, in his defeat of Egypt, Nebuchadnezzar gets his reward by taking Egypt’s wealth.
Words of consolation for Israel
[Eze 33-39]
In chapter 33, Ezekiel’s mission as watchman over Israel is reiterated.
The news that Jerusalem has fallen reaches the exiles in Babylon and the cause of it is explained by Ezekiel.
In
chapter
34,
the
shepherds
of
Israel,
the
leaders,
are
condemned
for
their
failure
to
shepherd
the
flock.
God
declares
that
He
will
be
their
shepherd
and
judge
between
the
good
and
bad
sheep.
Here
we
look
forward
to
the
time
when
one
from
the
line
of
David
will
rule over God’s people, bringing peace and prosperity.
In
chapter
35,
there
is
another
prophecy
given
against
Edom,
not
just
for
her
past,
but
for
her
intent
to
take
advantage
of
Israel’s
defeat and take possession of the lands, both of Israel and Judah.
Then, in chapter 36, Ezekiel prophesies the restoration of Israel, cleansed of her sins and with a new heart.
Chapter
37
is
where
we
read
of
the
valley
of
dry
bones,
a
vision
shown
to
Ezekiel
to
represent
the
restoration
of
dead
Israel.
Then
Ezekiel
is
given
a
practical
representation
of
the
two
nations
using
two
sticks,
one
for
Israel
and
the
other
for
Judah.
They
become
one
again
by
the
joining
of
these
two
sticks.
Again,
the
prophecy
looks
forward
to
the
new
everlasting
covenant
with
one
shepherd
from
the line of David.
The
‘final
battle’
is
depicted
in
chapters
38
and
39
as
a
prophecy
against
Gog.
The
symbolism
is
significant
and
relevant
to
near
future
events
of
our
time,
but
requires
study
and
interpretation,
which
aren’t
within
the
remit
of
this
summary.
It
is
a
prophecy
of
war
raged
against
Israel
by
other
nations
led
by
Gog,
in
which
God
will
intervene
and
save
His
people.
The
war
will
nevertheless
be
devastating.
The
weapons
used
will
become
a
fuel,
and
the
clean-up
process
will
take
many
months
to
complete
because
of
the
manner in which the land has become contaminated. Then God’s glory will be displayed among the nations in the restoration of Israel.
Israel’s coming restoration
[Eze 40-48]
The
remaining
chapters
of
Ezekiel
are
concerned
with
the
Millennium
Kingdom.
The
date
of
Ezekiel’s
vision
is
given
as
the
25th
year
of
their exile.
Chapters
40
to
42
give
the
interior
and
exterior
details
of
the
rebuilt
temple.
The
detail
is
precise,
but
this
is
not
the
temple
built
when the Jews returned from exile. It is perhaps, then, the Millennium temple.
In
chapter
43,
Ezekiel
describes
the
returning
of
God’s
glory
to
the
temple.
His
vision
is
like
the
previous
visions
of
God’s
glory
experienced when He came to destroy the city and those by the Chebar River.
In chapter 44, the role of the priesthood is to be reinstated, and rules given concerning it.
Chapter
45
concerns
the
division
of
the
land
for
the
sanctuary,
the
city,
and
the
prince,
both
for
his
government
of
the
people
and
his worship of God.
Further instructions for the prince and the people are given in chapter 46.
In
the
first
part
of
chapter
47,
Ezekiel
is
given
a
vision
of
a
new
river
of
life
flowing
from
the
temple.
Then
the
division
of
the
land
is
given;
first,
the
boundaries,
then,
in
chapter
48,
the
division
by
tribe.
Then
the
names
of
the
new
city
gates
are
given.
There
will
be
three gates in each of the four city walls, each named after a tribe of Israel.
Finally, the new city is to be named: ‘The Lord is there.’