Excerpt Vs Ezekiel

In the Old Testament, the Israelites were seen as people who failed to listen to God’s commandments. Despite knowing beforehand that they would be punished for their disobedience, they still continued to commit sin. God tried to deter their misbehavior by promising them many blessings, but it worked to no avail. Due to the insubordination of the Israelites, He made sure that the promises He made to them would be withheld and that they would face consequences.

Ezekiel was a young priest when he was growing up, he was always around the temple in Jerusalem. The exiles in Babylon received hope from Ezekiel. Quickly after the first exiles arrived in Babylon, he began preaching. When Ezekiel received the messages from God, they mostly came from visions. Once he kept receiving these messages, he then realized that God would still take care of his people. The people of Babylon will receive a new life and return back home to their land from God’s spirit. God was with the people in Babylon the same amount of time he was in the Temple. In God’s exile, he would bring everyone closer to him. It was everybody’s responsibility to share group individuality.

REPORTER: The reporter/ Social Worker (Crystal) called with concerns for the victim, Ezekiel. Ezekiel has suffered from a stroke, encephalopathy, and his new baseline is that he’s alert but oriented to self only. The reporter said Ezekiel knows who he is, but he gets confused. Ezekiel can perform his daily ADL’s. Mr. Tuders came into the hospital for alter mental status, and he was found to have encephalopathy as well as having a stroke. The victim has a history of alcohol abuse. On 02/03/2016, the reporter had a meeting with the family (Shane and Ali), and they said that it wouldn’t be safe for the victim to come back to the home. The reporter said Shane (victim’s son) and Ali (victim’s daughter in-law) were afraid that they wouldn’t be able

The narrative of judges takes a momentary break to mention the Lord sending a prophet to the people of Israel. The prophet reminds the Israelites of the deliverance they received from God in Egypt, and calls them not to fear the gods of the Amorites. The prophet ends with “But you have not obeyed my voice (Jud. 6:10).” From this point on in

I turned to a number of commentaries with these questions in mind. Christopher Seitz cites the opinion of C. Westermann that the salvation referred to in this chapter is brought about by “the divine, miraculous transformation of a condition, the nation’s oppression and impoverishment, into its opposite” rather than it being brought about by an historical event. Seitz comments that by God becoming Zion’s everlasting light, “Zion’s exaltation has cosmic, transnational consequences.” I found this unconvincing in the face of the fact that we have not seen the exaltation of Zion during the period of the text. One would have to remove it entirely from history and see this as an apocalyptic text, which my passed study of Isaiah has shown not to be true.

Their continued rebellions against YHWH and evil religious practices led them to where they were. He saw that the people of Judah were continuing to practice idolatry and other evil forms of worship. He believed that the Temple had been tainted and was no longer acceptable for worship based on the impure activities that were occurring. All these impurities led to YHWH leaving, but he also believed that if YHWH stayed in the Temple that it would survive, so he still believed in Zionism. He sees that the sins of all the countries who were being overrun was a direct result of the bad religious practices. He believed that if the people of Judah were to change their ways and cleanse the Temple of all the evil that was in it, YHWH would still be there and protect it from outside forces. The people of Judah did not and YHWH presence left the Temple and in doing so, allowed it to fall to the

While books like Amos depicts the Day of Yahweh primarily as a time of harsh judgement, there was also blessing involved. Though a large majority of the Israelite and Judean people were slain, there was a remnant which consisted of “only those who [sought] Him and Him alone as their Savior and who wisely persevere in doing good.” This remnant would go into exile, and eventually return to a purified nation that sought only Yahweh as their God. This remnant would experience the renewal of covenant.

Then Isaiah warned Israel that it would be judged by the all mighty one (Isaiah 17). God did promise Israel that it would survive through a remnant. With these few remaining they will look to the Lord, “then at last the people will look to their Creator and turn their eyes to the Holy One of Israel” (Isaiah 17:7, NLT).

It is known that king Nebuchadnezzar exiled the Jews to Babylon, after his conquest of Jerusalem in 587 B.C.E. This traumatic event for the Jews could be understood in terms of Yahweh's judgment of His people. The Jews felt abandoned and more importantly, the question of why had the God of Israel let foreigners destroy them? God’s use of Gentiles and their gods to punish

Jerusalem was the Jews Promised Land (Ezekiel 47:13-23). Verses that surround Jerusalem, in terms of prophecy are important to note as prophecy gave an indication to the Jews over what their spiritual and national goals and identity should be. Zechariah 12, Isaiah 2:3 and Micah 4 are just a few passages in the Bible where prophecy has been spoken over Israel, and Jerusalem.

The prophecy of the Temple in Ezekiel 40-48 is said to be one of the most difficult portion of scripture. Many commentators have proposed varying views and approaches. It has even been reported that the Jews do not allow anyone to read it until they are 30 years of age.[footnoteRef:1]Despite this difficulty, it is a vital portion of scripture necessary to the understanding of the Messiah and the principle of salvation. Accordingly, this discussion will examine both the literal and figurative interpretations of this vision to show their strengths and weaknesses in light of the New Testament and the coming of Jesus Christ the messiah. [1: Matthew Henry, Commentary on Ezekiel 40, Accessed on April 8, 2016 www.biblestudytools.com/commentaries/matthew-henry-complete/ezekiel/40.html]

In the verses immediately preceding this passage (v. 23-30) God declares what life will be like for the Israelites when he finally restores them, whilst immediately afterwards God promises the Israelites that as long as creation endures he will never forget them (v. 35-37). This Book of Consolation is sandwiched between strong warnings of divine judgment to Judah (Jer 1-29), and a prophetic description of the fall of Jerusalem (Jer 34-35). The fact that these verses declaring the creation of a new covenant were located between messages of judgment served to highlight Jeremiah’s key themes of God’s mercy and faithfulness despite Israel’s apostasy. This theme is consistent throughout the entire Old Testament. In addition, the hope of future restoration is carried through the larger Biblical narrative, where perhaps the book of Revelation is the most common example. At the end of Revelation there is a promise of future renewal of heaven and earth (Rev 21:1-4). In addition, the new covenant is finally fulfilled by the work of Jesus Christ, as recorded in the New Testament (Luke 22:20, 1 Cor 11:25, Hebrews 8:6-12).

The message from God through the prophet Isaiah to King Cyrus is that God might use him as aninstrument in order to take His people home to Jerusalem to begin a new

The second oracle, verses 27-30, goes into a promise to reverse Yahweh’s past judgments, effectively repopulating and rebuilding

Ahaz and the House of David’s sins cause God to release his wrath upon them for penance of their sins. God’s eternal promise to David did not guarantee that God will unconditionally preserve the House of David. However, complete destruction will not befall Judah, but necessary judgment “for the sake of the office and for the sake of the one to whom the promises of the office were first made” (Seitz, 73). Ahaz’s refusal to trust in the Lord brings about the oppression of the Assyria king, whom he joined in betrayal of God, upon Judah. However, God delivers His people through the Immanuel. The divine oracle of Isaiah in Chapter 8 speaks again of the nation’s turning back from their intended besiegement upon Judah. “Because of the suitability of both of these oracles to the situation of Jerusalem’s deliverance in 701, it would make sense to interpret Immanuel as none other than Hezekiah” (Seitz, 65).