Read Ezekiel 11.14-25
In verses 14-21 God claims to be a sanctuary to them for a little while: God's presence in the world, rather than the Temple's presence in Jerusalem, ensures their future.
God promises to gather the people from exile, to give them the land of Israel, and to purify the people from abominations in a manner characteristic of priestly purification.
The promise of one heart (some manuscripts read "a new heart") and a new spirit within them takes up a theme from Jeremiah (Jer 32.39; see also Ezek 18.31; 36.26) concerning a new covenant in which God's Torah is written upon their hearts (Jer 31.33-34; see also Ezek 16.59-63).
"They shall be my people, and I will be their God" is a formulation that characterizes the covenant between God and Israel/Judah (14.11; 36.28; 37.23; Jer 7.23; 31.33; 32.38; Hos 2.23; Zech 8,8).
In verses 22-24 Ezekiel is returned to Chaldea (Babylonian) to report to the exiles.
Comments or Questions...
Tuesday, February 13, 2018
Monday, February 12, 2018
Reading for February 20th
Read Ezekiel 11.1-25
Ezekiel prophesies both judgment and restoration for the people.
In verses 1-4 the spirit or "wind" transports Ezekiel to the east gate of the Temple where he sees twenty-five officials, probably those worshiping the sun 8.16.
Their statement, "The time is not near to build houses," rejects Jeremiah's call to build and to plant
(Jer 1.10; 31.28).
The statement, "This city is the pot, and we are the meat," indicates their belief that Jerusalem is to be sacrificed (24.1-14).
In verse 5-13 God instructs Ezekiel to hold the twenty-five leaders responsible for the deaths of the people in Jerusalem.
In stating that the dead will become the meat, and the city the pot, Ezekiel turns their statement against them, but indicates that they will be excluded because the sacrifice of the city is meant to purify Jerusalem.
He alludes to their fear of foreign invaders and again turns their fears against them by stating that they will die at the borders of Israel (see 2 Kings 25.18-21; Jer 52.24-27).
The immediate death of Pelatiah son of Benaiah confirms Ezekiel's word
(compare Am 7.10-17; Jer 27-28).
Comments or Questions...
Ezekiel prophesies both judgment and restoration for the people.
In verses 1-4 the spirit or "wind" transports Ezekiel to the east gate of the Temple where he sees twenty-five officials, probably those worshiping the sun 8.16.
Their statement, "The time is not near to build houses," rejects Jeremiah's call to build and to plant
(Jer 1.10; 31.28).
The statement, "This city is the pot, and we are the meat," indicates their belief that Jerusalem is to be sacrificed (24.1-14).
In verse 5-13 God instructs Ezekiel to hold the twenty-five leaders responsible for the deaths of the people in Jerusalem.
In stating that the dead will become the meat, and the city the pot, Ezekiel turns their statement against them, but indicates that they will be excluded because the sacrifice of the city is meant to purify Jerusalem.
He alludes to their fear of foreign invaders and again turns their fears against them by stating that they will die at the borders of Israel (see 2 Kings 25.18-21; Jer 52.24-27).
The immediate death of Pelatiah son of Benaiah confirms Ezekiel's word
(compare Am 7.10-17; Jer 27-28).
Comments or Questions...
Sunday, February 11, 2018
Reading for February 19th
Read Ezekiel 10.1-22
God commands the man clothed in linen to take burning coals from among the cherubim and scatter them over the city.
Much like the sin offerings presented in the Temple (Lev 4-5), the purpose of the sacrifice is to purify Jerusalem from its iniquity and impurity so that it can be reestablished at a later time (chs. 40-48).
God's presence is signified by the cloud (Ex 19.9; 1 Kings 8.10-11) and brightness of the glory of the LORD as it moves about the Temple complex.
Because of the sanctity of the throne chariot or ark, the man clothed in linen is unable to approach, and a cherub hands him the fire (2 Sam 6.6-11).
Ezekiel's detailed description of the cherubim and the wheels differs from ch. 1 in that one of their four faces is a cherub rather than an ox.
Many medieval commentators speculate that the face of the cherub might encompass the four individual faces.
The glory of the LORD above the entrance of the east gate of the house of the LORD is the main or processional entrance to the Temple (Ps 24.7-9; 118.19-20).
Comments or Questions...
God commands the man clothed in linen to take burning coals from among the cherubim and scatter them over the city.
Much like the sin offerings presented in the Temple (Lev 4-5), the purpose of the sacrifice is to purify Jerusalem from its iniquity and impurity so that it can be reestablished at a later time (chs. 40-48).
God's presence is signified by the cloud (Ex 19.9; 1 Kings 8.10-11) and brightness of the glory of the LORD as it moves about the Temple complex.
Because of the sanctity of the throne chariot or ark, the man clothed in linen is unable to approach, and a cherub hands him the fire (2 Sam 6.6-11).
Ezekiel's detailed description of the cherubim and the wheels differs from ch. 1 in that one of their four faces is a cherub rather than an ox.
Many medieval commentators speculate that the face of the cherub might encompass the four individual faces.
The glory of the LORD above the entrance of the east gate of the house of the LORD is the main or processional entrance to the Temple (Ps 24.7-9; 118.19-20).
Comments or Questions...
Friday, February 9, 2018
Reading for February 18th
Read Ezekiel 9.1-11 The slaughter of Jerusalem.
Sacrificial slaughter at the altar of the Temple portrays the killing of the people of Jerusalem.
In verses 1-2 the six men come from the upper gate to the north with weapons in their hands to begin the slaughter.
The Babylonian army would have entered Judah from the north (see Jer 1.13-16).
The man clothed in linen wears the apparel of a priest who serves at the altar (Ex 28.39; Lex 6.10) and carries a writing case to record the sacrifices.
The bronze altar had been moved to the north by Ahaz to accommodate an Assyrian altar
(2 Kings 16.14).
In verses 3-11 the living beings are n ow named cherubim.
God commands that a mark (the ancient Hebrew letter "taw," translated "mark," looks like an X) be placed on the foreheads of those w ho sigh and groan over all the abominations,
to protect them from death.
A mark on the doorpost protects the Israelites from God's plague against the Egyptians (Ex 12.23).
All who lack the mark are to die, defiling the sanctuary.
Ezekiel attempts to intercede as Moses die (Ex 32.1-14; Num 14), but God states that the people believe that God lacks power.
Comments or Questions...
Sacrificial slaughter at the altar of the Temple portrays the killing of the people of Jerusalem.
In verses 1-2 the six men come from the upper gate to the north with weapons in their hands to begin the slaughter.
The Babylonian army would have entered Judah from the north (see Jer 1.13-16).
The man clothed in linen wears the apparel of a priest who serves at the altar (Ex 28.39; Lex 6.10) and carries a writing case to record the sacrifices.
The bronze altar had been moved to the north by Ahaz to accommodate an Assyrian altar
(2 Kings 16.14).
In verses 3-11 the living beings are n ow named cherubim.
God commands that a mark (the ancient Hebrew letter "taw," translated "mark," looks like an X) be placed on the foreheads of those w ho sigh and groan over all the abominations,
to protect them from death.
A mark on the doorpost protects the Israelites from God's plague against the Egyptians (Ex 12.23).
All who lack the mark are to die, defiling the sanctuary.
Ezekiel attempts to intercede as Moses die (Ex 32.1-14; Num 14), but God states that the people believe that God lacks power.
Comments or Questions...
Reading for February 17th
Read Ezekiel 8.14-18
In verses 14-15 women weep for Tammuz, the Babylonian vegetation god who dies at the onset of the dry season and must be brought back to life to inaugurate the rains.
In verses 16-18 Ezekiel sees twenty-five men engaged in sun worship.
The sun god Shamash was the Babylonian god of law and justice.
Comments or Questions...
In verses 14-15 women weep for Tammuz, the Babylonian vegetation god who dies at the onset of the dry season and must be brought back to life to inaugurate the rains.
In verses 16-18 Ezekiel sees twenty-five men engaged in sun worship.
The sun god Shamash was the Babylonian god of law and justice.
Comments or Questions...
Thursday, February 8, 2018
Reading for February 16th
EZEKIEL'S VISION OF JERUSALEM'S DESTRUCTION
Chs. 8-11 Ezekiel portrays the destruction of Jerusalem as a priestly sacrifice
that cleanses the city from impurity.
Read Ezekiel 8.1-18 The impurity of the Temple.
In verses 1-4 the sixth year: 592 BCE.
Ezekiel returns to the imagery of his inaugural vision to describe a human-like being.
The imagery of fire and brightness like gleaming amber describes a being that cannot be defines in earthly terms.
The entrance of the gateway of the inner court that faces north places the prophet at the entry of the most sacred areas of the Temple.
The glory of the God of Israel: the throne chariot of ch. 1 is present.
In verses 5-6 the image of jealousy: north of the altar was a pagan idol placed in the Temple precints.
In verses 7-13 mention of the seventy elders of the house of Israel and Jaazaniah son of Shaphan indicates that the highest leadership of the nation is involved in pagan worship inside the Temple.
Shaphan played a major role in Josiah's reform (2 Kings 22); his sons Ahikam, Elasah, and Gemariah, and grandson Micaiah supported Jeremiah (Jer 26; 29; 36).
The claim that the LORD has forsaken the land indicates the belief that God could not protect Jerusalem from Babylon.
Comments or Questions...
Chs. 8-11 Ezekiel portrays the destruction of Jerusalem as a priestly sacrifice
that cleanses the city from impurity.
Read Ezekiel 8.1-18 The impurity of the Temple.
In verses 1-4 the sixth year: 592 BCE.
Ezekiel returns to the imagery of his inaugural vision to describe a human-like being.
The imagery of fire and brightness like gleaming amber describes a being that cannot be defines in earthly terms.
The entrance of the gateway of the inner court that faces north places the prophet at the entry of the most sacred areas of the Temple.
The glory of the God of Israel: the throne chariot of ch. 1 is present.
In verses 5-6 the image of jealousy: north of the altar was a pagan idol placed in the Temple precints.
In verses 7-13 mention of the seventy elders of the house of Israel and Jaazaniah son of Shaphan indicates that the highest leadership of the nation is involved in pagan worship inside the Temple.
Shaphan played a major role in Josiah's reform (2 Kings 22); his sons Ahikam, Elasah, and Gemariah, and grandson Micaiah supported Jeremiah (Jer 26; 29; 36).
The claim that the LORD has forsaken the land indicates the belief that God could not protect Jerusalem from Babylon.
Comments or Questions...
Wednesday, February 7, 2018
Reading for February 15th
Read Ezekiel 7.10-27
The third oracle elaborates the imagery of the land's destruction in the "Day of the LORD."
In verses 10-11 the blossoming rod represents Aaron's rod, which designates Levi as the priestly tribe (Num 17), but Jeremiah, a priest descended from Eli (1 Sam 1-3), employs it as a sign of Judah's punishment (Jer 1.11-12).
The silver almond-shaped cap, recently discovered by archaeologists in Jerusalem, once adorned the rod of a priest.
the budding pride also translates as "insolence," indicating Ezekiel's view that the priestly rod is now employed for the punishment of Israel, just as Moses' rod punished Egypt (Ex 7-11).
In verses 12-13 normal life will end.
In verses 14-17 Ezekiel again takes up the imagery of sword, pestilence, and famine (chs. 5-6).
In verses 18-21 compare Isa 2.6-21, which anticipates that people will throw away their silver and gold idols on the "Day of the LORD."
In verse 22 God's intention to hide the divine face raises tremendous theological problems.
God's treasured place was the most holy place in the Temple.
In verses 23-27 the leaders are responsible for the punishment.
Comments or Questions...
The third oracle elaborates the imagery of the land's destruction in the "Day of the LORD."
In verses 10-11 the blossoming rod represents Aaron's rod, which designates Levi as the priestly tribe (Num 17), but Jeremiah, a priest descended from Eli (1 Sam 1-3), employs it as a sign of Judah's punishment (Jer 1.11-12).
The silver almond-shaped cap, recently discovered by archaeologists in Jerusalem, once adorned the rod of a priest.
the budding pride also translates as "insolence," indicating Ezekiel's view that the priestly rod is now employed for the punishment of Israel, just as Moses' rod punished Egypt (Ex 7-11).
In verses 12-13 normal life will end.
In verses 14-17 Ezekiel again takes up the imagery of sword, pestilence, and famine (chs. 5-6).
In verses 18-21 compare Isa 2.6-21, which anticipates that people will throw away their silver and gold idols on the "Day of the LORD."
In verse 22 God's intention to hide the divine face raises tremendous theological problems.
God's treasured place was the most holy place in the Temple.
In verses 23-27 the leaders are responsible for the punishment.
Comments or Questions...
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