Teaching the NT in Two Weeks (for 7th Graders)

The New Covenant: The Life of Christ (Matthew-John)

The One Who Comes – The path of the LORD was prepared by the coming of John the Baptizer.  Jesus of Nazareth was born to fulfill the word of the LORD and as such was actually the Word himself.  When John baptized Jesus the Holy Spirit descended on Jesus and the Father spoke His blessing from heaven.  (Luke 2:67-79; 3:21-22) DOVE   

The Message – Jesus message was that the kingdom of God was near: the sick were healed, people bothered by demons were set free and those who knew they were sinners could be forgiven.  He not only preached this message, but had lived in the power of the message by his victories over the temptations of the devil.  The message required that anyone who was going to be a part of God’s kingdom must obey God’s word and therefore trust in Jesus.  (Mark 1:12-15; John 5:24)  BROKEN-CHAIN

The Messengers – Jesus specifically chose twelve men to deliver his message to Israel (and later to the world).  One of them he knew would betray him and the others he knew would abandon him at his final hour, but he still chose all of them.  They were to pass on all that Jesus did and said, and to do this in the power of the Spirit.  Others would also share this message as they had received it.  (Matthew 10:1-8; Luke 24:47-49) TWELVE

The Final Week – Jesus was hated for his message because it meant that Jesus is Lord and must be trusted.  This led to him being beaten and crucified by the end of the week of the Jewish Passover.  In Jesus crucifixion, he became the sacrifice for sin for all who would trust in him.  (John 19:16-37; 20:30-31) CROSS

The Resurrection – Jesus truly was dead and remained so for three days in a new tomb.  However, on the third day, just as he had told his disciples, he rose from the dead and taught them over forty days.  He finally ascended to heaven in order to send the Spirit to them ten days later.  (Matthew 16:21; 28:1-10; Luke 24:46-53) EMPTY-TOMB
The New Covenant Community (Acts-Revelation)

Alive with the Spirit (Acts) – Those Jesus sent out received the Spirit for the power necessary to be witnesses about him just as he had promised.  Everywhere they went there were signs and wonders and many people who trusted in Jesus (though many others did not).  Others also joined in the special work of sharing the good news about Jesus in distant places (to the whole world) by the power of the Holy Spirit.  (Acts 1:8; 2:1-4, 37-47) FIRE  

Paul and the Churches (Romans-Hebrews) – A man named Saul who had first tried to destroy the Church became a follower of Jesus (changed his name to Paul) and gave his life even while suffering and being imprisoned, to establishing the Church throughout the world because Jesus told him to do so.  As he did this, he would write many letters to the churches, pastors and people he knew to encourage them and to remind them of the things they needed to know and do in following Jesus faithfully as Jesus’ community.  (Titus 1:1-3)  ENVELOPE

James, Peter and Jude – Others also wrote letters to different to remind them of the truth about Jesus and how they were to live because of this.  Two of these are considered brothers of Jesus (James and Jude) and one was among Jesus’ closest disciples.  The call was for right living, but also against false teaching and as a result – sinful living (something which Paul and John also mention regularly).  (James 2:14-24; 2 Peter 1:3-15) ENVELOPES

John (1-3 John, Revelation) – John, the last surviving apostle of Jesus, wrote numerous letters concerning the need for faithfulness to the new covenant in Jesus.  He also received a special revelation of Jesus concerning Jesus coming again in victory and the need to be faithful to the end no matter what comes.  (1 John 2:12-14; Revelation 1:1-8) ‘V’ - (FOR ‘VICTORY’)

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The CAPITAL ITALICS are for picture representations of the respective section.  Each section also has a selective Scripture portion as representative. I taught this over two weeks to our youth following the four weeks through the OT for Seventh Graders HERE, HERE, HERE and HERE.

Ezekiel 47-48 - The River And The Land

47:1-6 – A trickle from the temple becomes a great river.  The location that Ezekiel is shown may indicate where the “sea” was once kept in Solomon’s temple, but there is no mention of such a thing in this temple (1 Kings 7:23-26).  While the directional descriptions are difficult it seems that the trickle flowed through the temple and out the eastern gate that was closed (Ezekiel even uses a Hebrew term that sounds like gurgling from a jug for it coming out the gate).  Again, the man has his measuring rods and begins taking notes.  At 1000 cubits (1500ft.) it was ankle deep, at 3000ft. it was knee-deep, 4500ft. it was waist-deep and at 6000ft from the temple it was already so deep that Ezekiel was forced to swim…and all of this without tributaries and from a trickle!

47:7-12 – The river from the temple brings miraculous life wherever it flows (cf. Gen.2:10-14; Ps.36:8-9; 46:4; Joel 3:17-18; Zech.14:5-11; John 7:38; Rev.22:1-2).  “The scene calls for a miraculous act, the converse of that experienced by the Israelites at the Red Sea.  Instead of creating a dry path through the sea, this holy stream produces a water course through the desert” (Block NICOT II:694).  On the banks are many trees whose leaves will not whither providing “healing” and whose seasons have become months because of the life they receive from the river (cf. Ps.1:1-3;  Rev.22:2).  The river will flow to the Arabah (or the Jordan valley) and into the Salt Sea (the aptly named “Dead” Sea because it sits at 1400 feet below sea level and cannot sustain life) where it will not only turn its waters to fresh water (cf. Exo.15:25; 2 Kings 2:19-22), but will cause its waters to have more life than even the Mediterranean (the Great) Sea.  In fact the whole (“from En Gedi to En Eglaim” refers to the western and eastern shores respectively) of the Sea will be changed to give life, with the exception that the low areas will still produce salt.  Why should they be left?  “It is necessary that salt should be available as an element of covenant consummation” (Duguid NIVAC 533).  It will also serve as a blessing to those who fish and those who harvest. 

47:13-23 – The boundaries of the land of Israel (cf. Num.34:1-15; Josh.15-21).  Why does Joseph get two portions?  Because there must still be twelve (this was also the counting of the tribes) and Levi receives his portion as a priestly portion and because Jacob blessed Ephraim and Manasseh as his own (Gen.48:8-20).  Of particular significance are four things: first that they receive their portions as “inheritance” in the form of gift from a sovereign and not by right, and second that they “are to divide it equally among them”.  This is significant, because this had never been done before.  There was a greater equilibrium to be accomplished in Israel by this act.  As part of this they each had a portion that ran from the Mediterranean inland and was exactly the same distance north-to-south.  Third, all twelve of the tribes were to be reunited into one land again which had not been possible for several hundred years.  Fourth, their boundaries were to exceed anything in their previous history.  It is also notable that Ezekiel mentions the “aliens” (Heb. gēr) as being permitted to receive an inheritance if they settle and have children (cf. Lev.19:33-34; or the “foreigner” in Isa.56:3-8).  In other words, this was not only a promised blessing for ethnic Israel, but for all who would identify themselves with the covenant community.

48:1-29 – The tribal, princely, sacred and city allotments.  The tribes are largely rearranged from their earlier portions and there is no longer any mention of the territories possessed in the Trans-Jordan.  Dan Block notes that in the allotment Bilhah and Ziphah’s sons are furthest out with Benjamin and Judah on both sides of the sacred precinct (cf. Josh.18:28; 1 Sam.9; 2 Sam.5:5-6)—though Judah is on the north and Benjamin the south—and Rachel and Leah’s sons are closest with Ephraim and Manasseh by each other (NICOT II:723-724; for the matronage see Gen.35:22-26).  In the midst of verses 1-8 and 22-29 describing the tribal allotments is the focus of the chapter—the special allotment that is for the prince, the city and the sacred precincts.  We have previously discussed this area in chapter 45 (for more detail see the notes there).  Some of the new things emphasized here pertain to the workers that would be necessary for maintaining the city and the supply of food for all of the tribes as they take their turns in coming to the temple and the city.

48:30-35 – The exits of the city.  There are twelve gates to this city which is considerably more than any normal city not to mention that it would be exceptional that any city should be square to begin with which has sacred connotations.  The city is approximately one mile by one mile (contrast this to the New Jerusalem that is described as a cube-like structure approximately 1400 miles by 1400 miles by 1400 miles! Rev.21:16).  Interestingly, Levi has a gate and so Joseph has a gate (which would be for both Ephraim and Manasseh). 

Ezekiel 40-42 - A New House for the LORD

40:1-4 – A new vision.  The date given in verse one marks the twenty-fifth year of the exile of Jehoiachin and the fourteenth year since the destruction of the temple and Jerusalem (April 28, 573BC).  The twenty-five year mark may be given in particular to suggest the turning point towards the fifty year Jubilee (Block NICOT II:512).  The tenth day of the first month (likely Nissan for the religious calendar and not Tishri of the civil calendar) would be the commencement of the Passover festival (Exo.12:3) though Ezekiel curiously does not mention this.  It has been proposed that Ezekiel may be giving a counter to the Babylonian New Year’s celebration (Akk. akītu) which was celebrated on the same day and wherein Marduk their chief deity was annually re-enthroned (see Block NICOT II:513).  Where might “the very high mountain” be located and what does this mountain represent? (cf. Eze.17:22; 20:40; Isa. 2:2-3; Mic.4:1; Rev.21:10)  What does Ezekiel see from the south side of the mountain?  The man who appears to Ezekiel acts as a guide and will reveal to Ezekiel particular dimensions of the visionary temple in order for Ezekiel to share this with Israel.

40:5-27 – The outer gates and the outer court.  What is the purpose of the wall surrounding the temple?  The measurement tool of the visionary guide follows the royal cubit instead of the common cubit and measures approximately 1 and ¾ feet long and so his “rod” is approximately 3 ½ yards (or 10 ½ feet) long.  This would make the wall about 10 feet thick and 10 feet tall (though almost no other height measurements are listed anywhere else).  Why did Ezekiel approach from the east first?  Note the many rooms for guards in the massive gate.  Why would there need to be so many guards and security?  Take note of the many measurements that are multiples of 25 throughout this visionary temple and the very simple carvings.  Who accessed the “outer court”?    Note the dimensions of the gates and the outer court.  Also, the steps from to the gates are seven.

By A. Gaebelein "The Prophet Ezekiel" (1918)
A. The Temple House
B. Altar of Burnt Offering
C. Inner Court
D. Gates to Inner Court
E. Separate Place
F. Hinder Building
G. Priest's Kitchens
H. Chambers for Priests
I. Chambers
K. People's Kitchen
L. Gates into Outer Court
M. Pavement
N. Chambers in Outer Court (30)
O. Outer Court

40:28-47 – The inner gates and the inner court.  Note the dimensions and decorations of the inner court and the eight steps which led up into it.  Each of the gates are identical (both outer with each other and the inner with each other respectively).  The furniture of the inner court is specifically only for the various sacrifices – burnt (Heb. ‘ōlâh; cf. Lev.1:3), sin (Heb. hāttā’t; cf. Lev.4:2-3, 13) and guilt (Heb. ’āŝam; cf. Lev.5:6; 6:6; 7:1-2) – whether tables, hooks (?), or utensils.  The guards were apparently Zadokite Levites responsible for all of the temple precincts security and priestly ministry (Block NICOT II:537-9; cf. Num.18:1-7; 2 Sam.8:17; 2 Kings 11:4-7).  Note the place of the altar in relation to the temple proper.

40:48-41:26 – The temple proper.  The temple was again located higher (10 steps up) than the inner court (eight steps up) which had been higher than the outer court (seven steps up) – leading to a total of twenty-five steps.  It is also set up higher so as to protect the holy from the profane and the profane from the holy.  While Ezekiel is taken through much of the wider building(s), he is only informed about the dimensions of the “Most Holy Place” of the temple.  The doors of each level also get progressively smaller and there are fewer and fewer that are permitted beyond each.  The decorations of the temple itself are cherubim and palm trees, which is considerably less ornate than Solomon’s temple or even the tabernacle of Moses.  The wooden table in the holy place just in front of the most holy place was likely for showbread (though there is not specific mention of its purpose here).

42:1-20 – Rooms for the priests of the temple.  Rooms stacked three stories high were built along the north and south sides of the temple proper in order to provide sacred space for the priests to eat the special offerings and to change out of their priestly garments.  Why should they change their clothes or eat in the sacred areas?  What are the dimensions of the whole complex as shown to Ezekiel? 

Some Questions and Comments Concerning This Temple – What does a comparison and contrast of this temple demonstrate with regard to the tabernacle of Moses, the temple of Solomon and the “New Jerusalem” of Revelation 21-22?  Note that while many dimensions are given for this temple of Ezekiel there are no materials mentioned other than with regard to the altars and tables.  Also, while there is great detail provided for dimensions there is no instruction to Ezekiel (or even through Ezekiel to Israel) to build such a temple.  The temple that was constructed under Ezra’s leadership never did fit the description of Ezekiel’s vision, nor does there appear to have been any attempt to even try.  Why is this?  What might this temple point to?  Is this temple representative of something or will it (as according to typical Dispensational beliefs) be built in a millennial reign of Christ?  If it would be built in such a time, why should there be continued sacrifices offered and what does this make of the once-for-all sacrifice of the Lord Jesus Christ?  Perhaps the best way forward is not to view this temple as prescribed to be built at some future time, but simply as indicative of the utter holiness with which God dwells.  Also, how might we understand this temple in light of Jesus claim of being the “temple” (John 2:19-21) and of Paul’s later comments regarding the individuals of the Church (1 Cor.3:16-17; 6:19) as well as the Church corporately being the “temple” (2 Cor.6:16)?

Ezekiel 33-34 – The Beginning of the Gospel According to Ezekiel

33:1-6 – The choosing of a watchman.  Who is the one who will bring “a sword”?  What are the duties of a watchman?  What are the consequences for the watchman and the people if the watchman gives warning?  What are the consequences if he fails to give warning?  What does it mean to be “taken away” because of sin?  What does it mean to be “accountable for his blood”?

33:7-9 – Who has been chosen as the watchman of Israel and who has chosen him?  What is Ezekiel’s responsibility toward those who are “wicked”?   On the “watchman” motif for the prophet who gives warning: see Isa. 21:6-9; Jer. 6:17; Eze. 3:16-21; Hab. 2:1.

33:10-11 – What were some of Israel saying while in captivity?  What is the basis upon which the LORD promises that they shall “live” though they feel the crushing burden of their sins weighing upon them?  Does the LORD take pleasure in the death of the wicked?  What is the call to the wicked?

33:12-16 – Are the wicked and righteous locked into their respective consequences?  What is necessary to live?  Is the promise of the LORD to the wicked that they “will surely die” a lie or a conditional promise?  In what practical ways can the wicked indeed to what is righteous and be guaranteed life?  Will sins committed be remembered if righteousness replaces wickedness?

33:17-20 – Are the ways of the LORD just?  What would it mean for us to be just and what does it mean for the LORD to be just?  According to what standard will the LORD judge Israel?

33:21-22 – The first survivor (Heb. pālît) of the destruction of Jerusalem arrives in Babylon as confirmation of the word of the LORD and of the prophet-hood of Ezekiel (cf. Eze. 24:25-27).  The date notice refers to January 8, 585 BC.  This places the following passage approximately five and a half months after the fall of Jerusalem (which is about the proper amount of time for travel between Babylon and Jerusalem).  Note that prior to the survivor’s arrival the “hand of the LORD” was on Ezekiel to open his mouth.  What does it mean that his mouth was opened after ten years?  It seems to mean that he was released from the prophetic silence and could actually cry out to the LORD on behalf of his people since the city and the temple were finally destroyed as prophesied.

33:23-33 – Those remaining in the ruined land of Israel still clung to the promise as if it did not matter how they responded to the covenant.  Were they safe to assume for themselves the promises to Abraham?  What does the LORD accuse them of?  What will be the actual consequences of their lifestyles?  What is the stated purpose of the LORD in further destroying the land and making it desolate?  Note that the LORD regularly says “your countrymen” to Ezekiel.  What is the significance of this?  Who (besides those actually still in Israel) are accused of practicing wickedness despite their outward attentiveness to the word of the LORD given by Ezekiel?  What does it mean that to those in captivity Ezekiel is “nothing more than one who sings love songs”?  What will be the vindication of the ministry of Ezekiel?

34:1-10 – A prophecy against the shepherds of Israel.  How did the shepherds fail to care for the flock?  Isn’t the shepherd allowed to eat from the produce of his flock and does not the flock exist for him?  What would be the reason for the LORD accusing the shepherds in this manner?  (cf. Gen. 31: 38-40; Job 5:23; Isa. 11:6-9; Jer. 23:1-6; Hos. 2:18-23; also concerning the “shepherds” of the Church see Acts 20:28-29; 1 Pet. 5:1-5) What is the consequence of their failures—both to the flock and to the shepherds?  Who are the “shepherds” of Israel?  Who is against the shepherds and who actually owns the flock?

34:11-24 – The LORD Himself promises to care for His sheep (cf. Ps. 23; Eze. 24:26; John 10:1-18; Rev. 7:17).  What does it mean for the LORD to gather His sheep?  In what manner does the LORD promise to shepherd His sheep and also what is the promise concerning the actual land of Israel?  Note that the LORD will judge among his flock and deal with those among them who have cared only for themselves and even troubled the lives of others.  Who are those among the flock that the LORD is referring to here as opposed to the shepherds that were accused earlier of selfish living?  Who will be placed over the LORD’s flock as a shepherd?  What does it mean for “David” to be chosen for this position (since David had been dead for several hundred years?  “God’s solution to a history of bad shepherds is not to replace shepherding with a better system, but to replace the bad shepherds with a good shepherd” (Duguid NIVAC 396; and Duguid Ezekiel and the Leaders of Israel 47).

34:25-31 – The LORD will make a “covenant of peace” with His people.  What are the promises of this covenant of peace?  Security, fruitfulness, freedom, and intimate covenantal knowledge of the LORD are all part of the promise.  What does it mean for the LORD to be their God and them to be His people, the sheep of His pasture?  “What does it mean to be a shepherd?  It is a unique combination of afflicting the comfortable and comforting the afflicted” (Duguid NIVAC 399).

Extra Bibliography

Iain M. Duguid, Ezekiel and the Leaders of Israel (Leiden: E. J. Brill, 1994).

Ezekiel 15-16 - R-rated Jerusalem: Useless and Unfaithful

15:1-8 – What use are the clippings of vines? How is Jerusalem like a clipping of a vine? (cf. Ps. 80:8-19) What do the references to fire have to do with Jerusalem? (cf. Eze. 5:2, 4; Rev. 17:16) What does the LORD promise Jerusalem? What does it mean for the LORD to set his “face against” something or someone? Again, what was the stated point of the judgment? (Eze. 15:7) What charge did the LORD make against Jerusalem? The charge of unfaithfulness (and thereby uselessness)! (cf. John 15:1-2, 6)

16:1-5 – The LORD will “confront Jerusalem with her detestable practices”. Take note of the “detestable practices” mentioned throughout the chapter. What does it mean to be from the Canaanites and to have it said that “your father was an Amorite and your mother a Hittite”? (see Deut. 7:1-5) How was Jerusalem treated by her parents once born? How did the LORD treat her? The significance of this is noted as an adoptive function whereby the LORD makes claims upon Jerusalem. How should have the LORD’s treatment impacted her in light of abandonment by her parents?

16:6-7 – What was the LORD’s response to Jerusalem? Why does He say “Live!” and what happens once He does? What are the possible dangers of Jerusalem’s infantile and then matured (“your breasts were formed and your (pubic) hair grew”) nakedness?

16:8 – Why does the text say the LORD waited until Jerusalem was “old enough for love”? What does it mean for the LORD to “spread the corner of his garment over her”? (cf. Ruth 3:9; Num. 15:37-41; Deut. 22:12; and possibly Matt. 9:20-22) What type of covenant is referred to here? What does it mean for the nature of their relationship?

16:9-14 – What does the LORD claim to have done for Jerusalem? Verse nine possibly refers not to the acts of cleansing just after birth (16:4), but to some form of wedding bath (though otherwise unattested) following virginal bleeding (cf. Deut. 22:13-21). Note that the materials—for adornment and food—were those used for the tabernacle. What does all of this mean? What were the immediate results? (16:13-14)

16:15-19 – Using beauty and fame to whore? What was Jerusalem accused of doing? Also, what might be the connection between the many fine things given by the LORD and their use in prostitution? Who is Jerusalem engaged in prostitution with?

16:22-22 – Whose children were sacrificed to idols? What role should remembering beginnings play? “In her intoxication with her newfound beauty and her insatiable lusts, she suffered from a severe case of amnesia. Instead of remembering her desperate beginnings or celebrating the goodness of Yahweh in rescuing her, she trampled underfoot the grace of God” (Block NICOT 491).

16:23-29 – The “mound” and “lofty shrine”? How did Jerusalem degrade her “beauty”? She literally “spread her legs (Heb. pasaq raglayim) to every passerby” and engaged in prostitution with the Egyptians with the “enlarged flesh” (Heb. gidle basar; and see Block NICOT 466-7 for greater detail). Who all did she whore herself to and what was the result?

16:30-34 – What might this passage teach us about any notion of the freedom of the will? In what way was Jerusalem unlike a prostitute?

16:35-42 – What was the punishment and who would carry it out? What would satisfy the anger of the LORD? How does this account fit into one of God as faithfully merciful? (compare Hosea 2:2-3)

16:43-48 – What were the “other detestable practices” to which lewdness was added? In what way is the proverb true that is cited here? Who did the LORD declare to be the family of Jerusalem and why? (cf. John 8:39-47) Samaria as “older” (Heb. gedola) sister and Sodom as “younger” (Heb. qetanna) sister refers to size and not age (Duguid NIVAC 213; Block NICOT 507fn256). Jerusalem was “more depraved” than Sodom?

16:49-52 – What were the sins of Sodom according to Ezekiel? (cf. Gen. 18:16-19:30; esp. 18:20 and 19:30) What kinds of things did Samaria do (which aren’t listed until chapter 23) and how did this compare to Jerusalem? How wicked would one have to be to make Sodom and Samaria “appear righteous”?

16:53-58 – Was there any hope for redemption? Whose “fortunes” would be restored and what does it mean? Why must the punishment be public?

16:59-63 – Did Jerusalem deserve punishment? What role does the covenant play in judgment and mercy? (cf. Jer. 31:31-34) Who will atone for Jerusalem? What does it mean for the LORD to “remember” His covenant and to what “eternal covenant” does this refer? Once again, what is the stated purpose of all of judgment?

Ezekiel 10-11 - The Glory of the LORD Departs

10:1 – How does this vision compare and contrast with the vision of chapter one?

10:2-8 – The “man dressed in linen” previously marked the righteous of Jerusalem and at this point was told to gather coals of fire from under the divine chariot and scatter them over Jerusalem (for “fire” in Jerusalem see 2 Kings 25:9; 2 Chron. 36:19; for an angel who will use the “fire” from the altar in final judgment see Rev. 8:3-5; and God as a “consuming fire” see Deut. 4:24). Why does a cloud fill the inner court as the coals of fire are taken? Why are the glory of the LORD and the wings of the cherubim moving? What does it mean for a sound to be “like the voice of God Almighty (Heb. El Shadday)”? (Exo. 6:3; cf. Ps. 29:3; Eze. 1:24; Heb. 12:18-19; Rev. 10:3-4)

10:9-17 – What do we make of the further description of the wheels and cherubim? Why are the cherubim suddenly described as covered with “eyes”? Why is the order and description of the cherubim’s faces (10:14) different than in 1:10? Daniel Block thinks because of the different direction Ezekiel is facing in relation to the cherubim affects the different ordering and he also proposes that the bull and cherubim faces are just two ways of describing the same face (NICOT 324-5).

10:18-19 – Why does the glory of the LORD and the chariot rise? Notice that there is a pause while leaving Jerusalem. What is the possible significance of this? Why should it be emphasized that the cherubim (and the wheels) go straight ahead? Also, why repeatedly remind the reader that these are the very same creatures as in chapter one’s vision (10:15, 20, 22)?

11:1-6 – Why does Ezekiel mention Jaazaniah (who is different than the man with the same name in 9:11) son of Azzur and Pelatiah son of Benaiah among the 25 leaders noticed? Likely because he knew them and the people he was prophesying to knew them and he was specifically exposing their sins (which were plotting evil and giving wicked advice – cf. Micah 2:1). What is the meaning of the “cooking pot”? Why do they think it will soon be time to build houses? “Prophesy against them, prophesy” places particular emphasis upon the demands of the LORD to Ezekiel. What does the Spirit of the LORD say? He knows their hearts and their violence against the people of Jerusalem (see Eze. 22:27).

11:7-12 – The leaders of Jerusalem are “not the meat” in the pot? How is this bad? What does it mean that they are the refuse outside the pot? (refer to the entire prophesy of Eze. 8-11) Note again the reason given repetitively, “You will know that I am the LORD” (11:10, 12) and therefore the covenant responsibilities this places upon them (11:12). How has the pot motif changed in this vision? It was no longer a safe place, but now the place where they have been consuming the people of Jerusalem (cf. Micah 3:1-3). They are the refuse from the pot and as such are going from the frying pan and into the fire. Why is the judgment of them said to occur “at the borders of Israel”? Who should Israel have been conformed to? (11:12)

11:13 – While Ezekiel was prophesying Pelatiah (“the LORD has delivered”) son of Benaiah (“the LORD has built up”) died. According to Daniel Block (NICOT 338), he “symbolized the hope of Jerusalem” and so his death would signal the end of Jerusalem’s hope that they would be delivered. Ezekiel’s exclamation following Pelatiah’s death seems to be the answer to his parallel statement in 9:8.

11:14-15 – “Your brothers, your brothers”? Why is this doubled? It is emphatic about who will be redeemed. “Your blood relatives” is literally “men of your redemption” which is a reference to the next of kin responsible for redeeming you if needed (see the “kinsman-redeemer” of Ruth; Lev. 24:47-55; 25:23-34; Num.35:19-28).

11:16 – What does it mean that the LORD has become “a sanctuary” (Heb. miqdash; cf. 8:6; 9:6 – where it refers to the Temple) for “a little while” (or less likely “of a lesser degree”) for the exiles who have been removed from Jerusalem? (see also John 2:19-22; 3:21-23)

11:17-21 – When was the promise of the exiles returning fulfilled? Who is the promise addressed to – the people of Jerusalem or the exiles? Who will bring Israel back and who exiled them to begin with? What does this say about the LORD’s involvement in the affairs of people? Who was responsible for cleansing the land? Who will give them a new heart and new spirit (but compare Eze. 18:31)? Contrast the new hearts of 11:19 with the hearts of 14:3 and 20:16. What was the heart change expected to accomplish? The key statement here is “They will be my people, and I will be their God” (Exo. 6:7; Lev. 26:12; Jer. 7:23; 11:4; 24:7; 30:22; 31:33; Eze. 14:11; 36:28; 37:27; Hosea 2:23; Zech. 13:9; 2 Cor. 6:16; Heb. 8:10; Rev. 21:3).

11:22-25 – Why does the glory of the LORD stop over the Mount of Olives east of Jerusalem? Apparently the glory departs for twenty years until Ezekiel 43 speaks of the glory of the LORD returning. Suddenly Ezekiel is returned from the vision to the exiles whom he immediately informs about what he just saw (chapters 8-11). How did they respond? We aren’t told what their immediate response was. Iain Duguid describes the connection between the “glory” of Ezekiel 10-11 and Jesus as mentioned in Matthew 23:37-24:3: “There Jesus laments Jerusalem’s history of hard-heartedness towards the prophets and her refusal to come to him (23:37). As a result, her house will be left desolate (23:38), and Jerusalem will not see Jesus again until they are willing to welcome his coming (23:39). He then prophesies the forthcoming destruction of the temple (24:1) and removes himself to the mount of Olives, leaving behind a magnificent but doomed structure” (NIVAC 153).

Word/s of Life?

"Simon Peter replied, 'Lord, to whom would we go? You have the words that give eternal life.' (John 6:68 - NLT). This was Peter's reply after many had left from following Jesus. Were they offended by Jesus' statements about eating his flesh and drinking his blood for "life" or were they offended because Jesus had just said that only the ones the Father gives to him will come to him?


But let's move beyond the question of the motivation for so many deserting Jesus at that moment, I want to deal with Peter's reply to Jesus query of his immediate disciples, "Are you also going to leave?" Peter replies that they have nowhere else to go. He states that Jesus has "the words that give eternal life." But is this the end of his reply? No! In fact, it would be entirely insufficient for Peter to only believe that the words of Jesus give eternal life. No, in fact it is Christ Himself who is life. The rest of Peter's answer "and we believe and know that you are the Holy One of God." This is where the key rests.

The disciples who deserted Jesus may have believed his words could give life (after all he multiplied the fishes and loves by a seeming blessing of God). The key is not that Jesus' words alone give life, but that Jesus is THE life (John 11:25 -- concerning the death and resurrection of Lazarus where Mary and Martha's belief in his word as life needed to be redirected to Jesus as THE life; and John 14:6 where Jesus reminds his disciples that he is the way, the truth and the life and therefore no one comes to the Father except through him). This is not to downplay the words, but to emphasize the one whose words they are. The words point clearly to the Word (John 1:1). May we not only believe the words of Jesus, but let us place our faith in Jesus Himself as THE LIFE. It is the difference between believing something about someone, and actually believing in that someone. May my faith move beyond God's words and to God's Word -- the Lord Jesus Christ...where else can we go???