Michael Lawrence
RESOURCES
Commentaries and Other Reading [pdf, 415kb]
Sermon Series Suggestions [pdf, 65kb]
Key Vocabulary [pdf, 72kb]
New Testament Connections [pdf, 72kb]
Ezekiel is a huge and intimidating book. It contains some of the strangest and most dramatic images in the Old Testament, yet its message is incredibly important for us as believers. If we can get a few things straight at the beginning, we’ll be better equipped to preach this book in ways that are edifying and encouraging. Getting started well will help us “cut it straight.”
The book of Ezekiel was written by the prophet Ezekiel. Unlike many of the other Old Testament prophets, we know with precision the author, the dates, and even the place of its writing.
Ezekiel 1 begins:
In the thirtieth year, in the fourth month, on the fifth day of the month, as I was among the exiles by the Chebar canal, the heavens were opened, and I saw visions of God… the word of the LORD came to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the Chebar canal, and the hand of the LORD was upon him there.
So what do we know?
The author: Ezekiel, a priest, son of Buzi.
The time: “The thirtieth year” most likely refers to Ezekiel’s age—significant because priests entered temple service at age 30. But Ezekiel is not in Jerusalem serving in the temple. He is in Babylon, by the Chebar canal, among the exiles.
This is crucial: Ezekiel’s ministry begins in the reality of exile, not the threat of it. He belongs to that first group carried away by Nebuchadnezzar after King Jehoiachin’s rebellion (2 Kings 24:10–16).
Isaiah prophesied at the beginning of this era, warning of judgment still on the horizon.
Daniel stood at the other end, near the close of the exile.
Jeremiah and Ezekiel ministered in the “white-hot center”: Jeremiah inside Jerusalem during the siege, Ezekiel already in Babylon hearing of the temple’s destruction from afar.
Ezekiel dates his visions precisely:
First vision: July 31, 593 BC.
Final vision: April 28, 573 BC.
That’s a 20-year span covering Jerusalem’s fall in 586 BC, the burning of the temple, and the deep despair of God’s people.
For Israel, exile felt like death itself. The haunting question was: Where is God? Has He abandoned us? Can we still be His people if His temple is gone and we are scattered? Ezekiel’s task was to explain exile to the exiles—shattering false hopes and pointing them toward the only true hope: repentance and faith in God’s promises.
Like the other prophets, Ezekiel deals with judgment and hope. But he does so in distinctive ways.
Judgment (God’s justice).
Ezekiel functions like a covenant prosecutor. He presents the evidence of Israel’s idolatry—likened to adultery in graphic terms—and their stubborn refusal to hear God’s word.
Hope (God’s mercy).
Alongside judgment, Ezekiel holds out hope: a new covenant, new hearts, and God’s Spirit poured out on His people (Ezekiel 36:26–27). This covenant will not be broken because God Himself will ensure His people are made new.
God’s dwelling with His people.
This theme unites both judgment and hope. The exile raised a spiritual crisis: if God’s glory had left the temple, where was He? Ezekiel’s opening vision answers—God was with the exiles in Babylon. And the book closes with a vision of a new temple, flowing with living water, with the city named: “The LORD is there” (Ezekiel 48:35).
God’s holiness and glory.
Ezekiel emphasizes that God judges to uphold His holiness, and He restores to vindicate His name. Israel’s hope is not rooted in their worthiness but in God’s commitment to His own glory.
Ezekiel is broadly chronological, organized around the climactic event of Jerusalem’s fall.
Chs. 1–3: Ezekiel’s call and inaugural vision.
God appears on a mobile chariot throne, showing He is not bound to Jerusalem. Ezekiel is commissioned as prophet, not priest. He will speak only God’s words.
Chs. 4–24: Judgment on Jerusalem and Judah.
Ezekiel acts out prophetic “street theater,” declaring judgment is certain and imminent. In chs. 8–11 he sees the temple’s corruption and the gradual departure of God’s glory. By ch. 24, the siege has begun—Jerusalem’s end is sealed.
Chs. 25–32: Judgment on the nations.
Seven surrounding nations are judged, showing God’s sovereignty and giving Israel indirect hope.
Chs. 33–39: Hope of restoration.
After news of Jerusalem’s fall, Ezekiel proclaims hope: God Himself will shepherd His people, give them new hearts, pour out His Spirit, and raise dry bones to life. He will also defeat their enemies (chs. 38–39).
Chs. 40–48: Final vision of a new temple and city.
Ezekiel sees God’s glory return to a new, grand temple. From it flows a river of life transforming the land. The book closes with this promise: “The LORD is there.”
How do we preach Christ from Ezekiel?
Promise and fulfillment.
Ezekiel 36 promises cleansing, new hearts, and God’s Spirit. The New Testament shows this fulfilled in Christ:
Hebrews 12: Jesus mediates the new covenant.
John 3: We are born again by the Spirit.
Acts 2: The Spirit is poured out.
Typology.
Ezekiel’s temple points to Christ Himself (John 2:19–21). Jesus is the true temple where God dwells with His people.
Biblical allusion.
Revelation 20 uses Ezekiel’s “Gog and Magog” to describe God’s final victory over Satan.
Biblical themes.
In Ezekiel 34, God promises to shepherd His people and to raise up a Davidic shepherd. Jesus declares in John 10: “I am the Good Shepherd.” God Himself, in Christ, shepherds His people.
The book of Ezekiel is massive, strange, and often unsettling. But its message is profoundly hopeful: though God judges, He also promises renewal. He will cleanse His people, dwell among them forever, and vindicate His holy name.
This hope finds its fulfillment in Jesus Christ—Emmanuel, God with us.