Ezekiel\u2019s prophetic words were spoken to Jewish exiles and to those still living in and around Jerusalem. He offered commentary on critical events as they were happening and declared God\u2019s warnings of further consequences in the immediate future \u2014 namely, the siege and ultimate destruction of Jerusalem.\u00a0<\/p>\n\n\n\n
To be clear, there are portions of Ezekiel\u2019s prophecy that point farther into the future \u2014 including a lengthy vision in which Ezekiel describes the dimensions of God\u2019s future temple to be built during the millennial reign of Christ<\/a>. But God\u2019s decision to equip and instruct His prophet in the immediate context of the Babylonian conquest of Israel shows His love and care for His people even during that difficult time. <\/p>\n\n\n\n Employing striking visuals and with poignant moments, the book of Ezekiel reveals God\u2019s divine glory<\/a> and His deep love for His people.\u00a0<\/p>\n\n\n\n The book has always been named for its author, Ezekiel (see 1:3<\/a>; 24:24<\/a>), who is nowhere else mentioned in Scripture. His name means \u201cstrengthened by God,\u201d which he indeed was for the ministry to which God called him (see 3:8\u20139<\/a>). Ezekiel uses visions, prophecies, parables, signs, and symbols to proclaim and dramatize the message of God to His exiled people.\u00a0<\/p>\n\n\n\n If the \u201cthirtieth year\u201d of 1:1<\/a> refers to Ezekiel\u2019s age, he was twenty-five when taken captive and thirty when called into ministry. Thirty was the age when priests began their office, so it was a notable year for Ezekiel. His ministry began in 593\/592 BC and extended at least twenty-two years until 571\/570 BC (see 29:17<\/a>). He was a contemporary of both Jeremiah<\/a> (who was about twenty years older) and Daniel<\/a> (who was about the same age), the latter of whom he names in 14:14,20<\/a>; 28:3<\/a> as an already well-known prophet. <\/p>\n\n\n\n Like Jeremiah (see Jeremiah 1:1<\/a>) and Zechariah (see Zechariah 1:1<\/a>; Nehemiah 12:16<\/a>), Ezekiel was a prophet and a priest (see Ezekiel 1:3<\/a>). Because of his priestly background, he was particularly interested in and familiar with the temple details, so God used him to write about them (see 8:1\u201311:25<\/a>; 40:1\u201347:12<\/a>).\u00a0<\/p>\n\n\n\n Ezekiel received his call to prophesy in 593 BC (see 1:2<\/a>), in Babylon (\u201cthe land of the Chaldeans\u201d), during the fifth year of King Jehoiachin\u2019s captivity, which began in 597 BC. Frequently, Ezekiel dates his prophecies from 597 BC (see 8:1<\/a>; 20:1<\/a>; 24:1<\/a>; 26:1<\/a>; 29:1<\/a>; 30:20<\/a>; 31:1<\/a>; 32:1<\/a>, 17<\/a>; 33:21<\/a>; 40:1<\/a>). He also dates the message in Ezekiel 40:1<\/a> at 573\/572 BC, the fourteenth year after 586 BC, which was the date of Jerusalem\u2019s final fall. The last dated utterance of Ezekiel was in 571\/570 BC (see 29:17<\/a>). Prophecies in Ezekiel 1\u201328 are in chronological order. In Ezekiel 29:1<\/a>, the prophet regresses to a year earlier than in 26:1<\/a>. But from 30:1<\/a> on (see 31:1<\/a>; 32:1<\/a>, 17<\/a>), he is close to being strictly chronological.\u00a0<\/p>\n\n\n\n From the historical perspective, Israel\u2019s united kingdom lasted more than 110 years (c. 1043\u2013931 BC), through the reigns of Saul, David, and Solomon. The divided kingdom<\/a>, Israel (north) and Judah (south), then extended from 931 BC to 722\/721 BC. Israel fell to Assyria in 722\/721 BC, leaving Judah the surviving kingdom for 135 years, until it fell to Babylon in 605\u2013586 BC. <\/p>\n\n\n\n In the more immediate setting, several features were strategic. Politically, Assyria\u2019s vaunted military might had crumbled after 626 BC and its capital, Nineveh, was destroyed in 612 BC by the Babylonians and Medes (as related in the book of Nahum). The Neo-Babylonian Empire had flexed its muscles since Nabopolassar took the throne in 625 BC, and Egypt, under Pharaoh Necho II, was determined to conquer what she could. Babylon smashed Assyria in 612\u2013605 BC and registered a decisive victory against Egypt in 605 BC at Carchemish, leaving no survivors according to the Babylonian Chronicle.\u00a0<\/p>\n\n\n\n Also in 605 BC, Babylon, led by Nebuchadnezzar, began the conquest of Jerusalem and the deportation of captives, among them Daniel (see Daniel 1:2<\/a>). In December of 598 BC, Nebuchadnezzar again besieged Jerusalem, and on March 16 of 597 BC, he took possession of it. This time, he took captive Jehoiachin and a group of ten thousand, including Ezekiel (see 2 Kings 24:11\u201318<\/a>). The final destruction of Jerusalem and the conquest of Judah, including the third deportation, came in 586 BC.\u00a0<\/p>\n\n\n\n Religiously, King Josiah (c. 640\u2013609 BC) had instituted reforms in Judah (see 2 Chronicles 34<\/a>). Tragically, despite his effort, idolatry had so dulled the Judeans that their overall awakening was only skin-deep. The Egyptian army killed Josiah as it crossed Palestine in 609 BC, and the Jews continued on in sin, racing toward judgment under Jehoahaz (609 BC), Jehoiakim (Eliakim) (609\u2013598 BC), Jehoiachin (598\u2013597 BC), and Zedekiah (597\u2013586 BC).\u00a0<\/p>\n\n\n\n Domestically, Ezekiel and the ten thousand exiles lived in Babylonia (see 2 Kings 24:14<\/a>), more as colonists than captives, being permitted to farm tracts of land under somewhat favorable conditions (see Jeremiah 29<\/a>). Ezekiel even had his own house (see 3:24<\/a>; 20:1<\/a>).\u00a0<\/p>\n\n\n\n Prophetically, false prophets deceived the exiles with assurances of a speedy return to Judah (see 13:3<\/a>, 16<\/a>; Jeremiah 29:1<\/a>). From 593\u2013585 BC, Ezekiel warned that their beloved Jerusalem would be destroyed and their exile prolonged, so that there was no hope of immediate return. In 585 BC, an escapee from Jerusalem, who had evaded the Babylonians, reached Ezekiel with the first news that the city had fallen in 586 BC, about six months earlier (see Ezekiel 33:21<\/a>).\u00a0<\/p>\n\n\n\n This dashed the false hopes of any immediate deliverance for the exiles, so the remainder of Ezekiel\u2019s prophecies relate to Israel\u2019s future restoration to its homeland and the final blessings of the messianic kingdom. <\/p>\n\n\n\n The \u201cglory of the Lord\u201d is central to Ezekiel, appearing in 1:28<\/a>; 3:12<\/a>, 23<\/a>; 10:4<\/a>, 18<\/a>; 11:23<\/a>; 43:4\u20135<\/a>; 44:4<\/a>. The book includes graphic descriptions of the disobedience of Israel and Judah despite God\u2019s kindness (see chapter 23<\/a>; cf. chapter 16<\/a>). It shows that God desired for Israel to bear fruit that He could bless; however, the selfish indulgence of Judah left them ready for judgment, like a torched vine (see chapter 15<\/a>). References are plentiful to Israel\u2019s idolatry and its consequences, such as Pelatiah dropping dead (see 11:13<\/a>), a symbolic illustration of overall disaster for the people.\u00a0<\/p>\n\n\n\n Many picturesque scenes illustrate the spiritual principles. Among these are Ezekiel eating a scroll (see Ezekiel 2<\/a>); the faces on four angels<\/a> representing aspects of creation over which God rules (see 1:10<\/a>); a \u201cbarbershop\u201d scene (see 5:1\u20134<\/a>); graffiti on the temple walls, reminding readers of what God really wants in His dwelling place \u2014 namely, holiness and not ugliness (see 8:10<\/a>); and sprinkled hot coals, depicting judgment (see 10:2<\/a>, 7<\/a>).\u00a0<\/p>\n\n\n\n Chief among the theological themes are God\u2019s holiness and sovereignty. These are conveyed by frequent contrast of His bright glory against the despicable backdrop of Judah\u2019s sins (see 1:26\u201328<\/a>; chapters 8\u201311<\/a>; 43:1\u20137<\/a>). Closely related is God\u2019s purpose of glorious triumph so that all may \u201cknow that I am the Lord.\u201d\u00a0<\/p>\n\n\n\n This divine monogram, God\u2019s signature authenticating His acts, is mentioned more than sixty times, usually with a judgment (see 6:7<\/a>; 7:4<\/a>), but occasionally after the promised restoration (see 34:27<\/a>; 36:11<\/a>, 38<\/a>; 39:28<\/a>). Another feature involves God\u2019s angels carrying out His program behind the scenes (see 1:5\u201325<\/a>; 10:1\u201322<\/a>).\u00a0\u00a0<\/p>\n\n\n\n A further important theme is God\u2019s holding each individual accountable for pursuing righteousness (see 18:3\u201332<\/a>). Ezekiel also emphasizes sinfulness in Israel (see 2:3\u20137<\/a>; 8:9\u201310<\/a>) and other nations (see chapters 25\u201332<\/a>). He deals with the necessity of God\u2019s wrath to deal with sin (see 7:1\u20138<\/a>; 15:8<\/a>); God\u2019s frustration of man\u2019s devices to escape from besieged Jerusalem (see 12:1\u201313<\/a>; Jeremiah 39:4\u20137<\/a>); and God\u2019s grace pledged in the Abrahamic covenant (see Genesis 12:1\u20133<\/a>) being fulfilled by restoring Abraham\u2019s people to the land of the covenant (see Ezekiel 34<\/a>; 36\u201348; Genesis 12:7<\/a>). <\/p>\n\n\n\n God promises to preserve a remnant of Israelites through whom He will fulfill His restoration promises and keep His inviolate Word.<\/p>\n\n\n\n Adapted from \u201c<\/em>Ezekiel<\/em><\/a>\u201d by John MacArthur, part of the <\/em>MacArthur Bible Study Series<\/em><\/a> from HarperChristian Resources.<\/em>\u00a0<\/strong><\/p>\n\n\n\n The\u00a0MacArthur Bible Studies<\/em>\u00a0provide intriguing examinations of the whole of Scripture and continue to be one of the bestselling study guide series on the market today. This latest study joins the ranks of previously released guides in the series, offering readers a comprehensive selection of Old Testament Bible studies by bestselling author and theologian John MacArthur.<\/p>\n","protected":false},"excerpt":{"rendered":" John MacArthur’s popular Bible Study series continues with Ezekiel, which uses symbolism to demonstrate the glory of the Lord leading His people to redemption and restoration.<\/p>\n","protected":false},"author":3,"featured_media":5066,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[461,31],"tags":[78,71,76,275,300,170],"yoast_head":"\nEzekiel: A Brief Biography<\/h2>\n\n\n\n
Historical Context of Ezekiel\u2019s Ministry<\/h2>\n\n\n\n
Main Themes in Ezekiel<\/h2>\n\n\n\n
The Glory of the Lord<\/h3>\n\n\n\n
Symbolism<\/h3>\n\n\n\n
God\u2019s Holiness, Sovereignty, and Triumph<\/h3>\n\n\n\n
Accountability and Fulfilling Promises<\/h3>\n\n\n\n
\n\n\n![\"Cover](\"https:\/\/i0.wp.com\/staticblog.bgcdn.com\/learn\/wp-content\/uploads\/2024\/12\/22163844\/ezekiel-macarthur.jpg?resize=186%2C280&ssl=1\")
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