The book of Ezekiel has a lot to do with us understanding Biblical prophecy. Many think Biblical prophecy only refers to what is in Revelation, but, believe it or not, there is more in the Old Testament about future prophecy than is in the New Testament. Ezekiel is a key book to our understanding of our future.

But first, we need to understand the time in which Ezekiel lived. Both Jeremiah and Daniel were contemporary prophets to Ezekiel, although Ezekiel was the youngest of the three. Daniel was ten years younger than Jeremiah, and Ezekiel was 6 years younger than Daniel. Ezekiel was born during the time of King Josiah, who was the last good king of Judah. Josiah became king when he was only 8 years of age. Over the next 12 years, he started making many reforms and instituted the largest celebration of Passover since the time of the prophet Samuel (2Ch 35:18). When Josiah was about 25 years of age, he started making significant temple repairs and discovered the book of The Law in the temple remains (2Ch 34:8-21). This was the time in which Ezekiel was born.

Ezekiel was born into a time of revival in Judah and Jerusalem. Since he was the son of a priest (Ek 1:3), he likely grew up with a full knowledge of who God was and of God’s significance not only for Judah, but for him personally. He was likely trained to be a priest after his father. When Ezekiel was 13 years of age, king Josiah went to fight King Necho of Egypt (2Ch 35:20). The reason for him doing this is not clear. Yet, the Scythians had ruled Palestine during the time of Josiah and they had good relations and allowed Josiah’s reforms to spread all the way to north of Galilee in Naphtali (2Ch 34:6-7). Because some of the Scythians had plotted with Babylon against the Assyrians, Josiah may have wanted to prevent King Necho from reaching the Assyrians to provide aid. More than likely, Necho wanted the Assyrians and Babylonians to annihilate each other so he could regain control of the area.

Josiah headed off King Necho and his army at Megiddo, the pass through the Carmel mountains as one comes up the Way of the Sea (2Ch 35:22). Yet, Josiah was wounded with an arrow, was taken back to Jerusalem, and died (2Ch 35:23-24). King Necho and his Egyptian army headed to Carchemish where the battle between Assyria and Babylon commenced. While Babylon conquered Assyria, Necho pushed the Babylonians back. Likely to show his dominance, and probably for spite, King Necho took Josiah’s son, Jehoahaz, to Egypt and put Josiah’s eldest son, Eliakim as king and changed his name to Jehoiakim (2Ch 36:1-4).

It seems King Necho went back to Carchemish and was this time defeated by the Babylonians, through the skill of Nebuchadnezzar, and pushed Necho all the way back to the Egyptian border. Nebuchadnezzar took Jerusalem and captured Jehoiakim. Yet, he was called back to Babylon because of the death of his father Nabopolassar. He therefore left Jehoiakim in charge put imposed taxation (2Ch 36:5-7). He also took many prominent people captive at this time—one of them being Daniel, who was likely 23 years of age at the time.

A few years later, Egypt and Babylon fight in Gaza. Although Babylon wins, they encounter heavy losses by the hand of Egypt. Jehoiakim then decides he will no longer pay taxes to Babylon. Three years later, Nebuchadnezzar returns to Jerusalem to collect his taxes. Before he arrives, Jehoiakim is killed by a raiding party, being thrown over the city’s wall (2Ki 23:2; Jr 36:30-31). His son, Jehoiachin, is made king, but reigns for only three months before Nebuchadnezzar arrives, who deposes Jehoiachin and made Josiah’s other son, Mattaniah, king and changed his name to Zedekiah (2Ch 36:9-10). Jehoiachin is taken to Babylon with about 10,000 other captives—one of whom was Ezekiel, being 25 years of age. So, Ezekiel is taken away from the temple before he was able to become a priest. Priests must be 30 years of age to be a priest (Nu 4:23).

Ezekiel is taken to a Tel-Abib, a place just south of Babylon on the Chebar canal which is a tributary of the Euphrates River. After being in captivity for five years, God gives him a vision and charges him to be a prophet to both those Jews in Babylonian captivity and to those Jews back in Jerusalem.

It is interesting that God revealed himself to Ezekiel when Ezekiel turned thirty, the age he would have begun his priestly duties at the temple if he was still in Jerusalem. God gave him an even greater duty—to be a prophet to the people he was to have served as a priest. He was still going to be serving them and pointing them to God in a way he never would have as a priest.

The same can be true for us as well if we are willing. While we have plans that seem to fail, if we trust in what God has for us, we may find he has something even greater in store for us than we could ever have imagined. Are you looking for that opportunity? That is what God is looking for. Have the right attitude and the willing heart and God will use you mightily. I wish you much success in your walk with the Lord.

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Visit Books & Words to Inspire by Randy C. Dockens

The first offering we come to in Leviticus is the burnt offering. Yet, this is not the first time we see such an offering in the Bible. It actually originated in Genesis and was first mentioned by Noah when he offered burnt offerings of clean animals (Gn 8:20). Yet, this offering was likely first shown to Adam, since their clothes came from animals (Gn 3:21) which were likely from the animal hides from a burnt offering as the animal skin was the only thing not consumed in a burnt offering (Lv 7:8).

There are other places where burnt offerings are mentioned prior to Leviticus: Abraham was told to offer Isaac as a burnt offering (Gn 22); Moses told Pharaoh that the Israelites needed to go into the desert to offer burnt offerings to God (Ex 10:25-26); Jethro, Moses’ father-in-law, offered a burnt offering to God (Ex 18); when the Israelites made a golden calf, they also offered burnt offerings (Ex 32).

We see, then, that burnt offerings were not necessarily a new offering God commanded to Israel. Yet, he did add His requirements to them. It could be offered in two ways: a personalized offering by an individual (Lv 1:2), and only males were allowed to make this offering—likely on behalf of their whole family (Jb 1:5); or as an offering for the community as a whole and done on their behalf by the priest. A burnt offering was made on behalf of the congregation in the morning and in the evening (Ex 29:38-42; Nu 28:3, 6; 2Ch 2:4). An additional burnt offering was offered every Sabbath (Nu 28:9-10), at the beginning of each month (i.e., every new moon; Nu 28:11), at the celebration of Passover on the 14th day of the 1st month (Nu 28:16), along with the grain offering at the Feast of Weeks (Shavuot; Nu 28:26) and offered on the Feast of Trumpets (Rosh Hashanah; Nu 29:1).

Burnt offerings were also often offered in conjunction with other sacrifices: guilt offering (Lv 5:7, 10, 17-18); sin offering (Lv 5:7; 6:25; 9:2-3, 7; 12:6, 8); freewill offering (Lv 22:18), with the sheaf offering at Feast of Firstfruits (Lv 23:12), and with the new grain offering on Shavuot (Lv 23:15-22). It was also required for various cleansing rituals: cleansing of a woman’s uncleanness as a result of child-bearing (sin and burnt offering required; Lv 12:6-8); cleansing of a leper (Lv 14:19-20); cleansing of a man with a discharge (with a sin offering; Lv 15:14-15); cleansing of a woman with an abnormal discharge (with a sin offering; Lv 15:30); cleansing of a Nazarite who was unintentionally defiled by contact with a dead body (Nu 6:11, 14); purification of the congregations when the congregation unwittingly failed to observe one of God’s commands, and was thereby defiled (Nu 15:22-26); purification and consecration of Aaron (Lv 16:3, 5, 24) as well as all the Levites (Nu 8:12).

One of the unique characteristics about this offering was that it was totally consumed. Other offerings allowed either the priest or the one making the offering to partake of the offering, but not this one. As stated previously, only the hide could be kept by the priest (Lv 7:8).

It is interesting that the word for offering in Hebrew was “corban” (Lv 1:2). This gives a little insight into the corruption of the New Testament priests when they allowed and/or encouraged people to “corbanize” their possessions (Mk 7:11). They were essentially saying a person’s possessions were a burnt offering to the Lord and were, therefore, more important than taking care of their family. This practice went again part of God’s commandments to Israel where they were commanded to honor their father and mother (Ex 20:12; Lv 19:3; Dt 5:16).

God also expected His instructions about burnt offerings to be taken seriously. Not taking a burnt offering or sacrifice to the tabernacle would lead to a person no longer having an inheritance (Lv 17:9). Nadab and Abihu, priests and sons of Aaron, were killed for not following sacrificial protocol (Lv 10).

Yet, God also considered the ability of a person or family in what they were able to offer. God allowed three types of animals to be offered as a burnt offering: offerings from the herd (i.e., bull; Lv 1:3-9); offerings from the flock (a sheep or a goat; Lv 1:10-13); offerings of birds (turtledoves or pigeons; Lv 1:14-17). Being poor was a basis for reduction in sacrifice demanded by God (Lv 14:21-22, 31).

Still, God did have specific requirements around these animals to be used as a burnt offering. The animal had to be of the highest quality. Unless a bird was offered, the animal from the herd or flock had to be male, and the animal had to be young (i.e., it was at its prime reproductive status). This made the one giving the offering dependent upon God for further provision and prosperity.

The offering was a very personal experience. The one providing the offering laid his hand on the head of the animal—symbolically transferring sins to the animal, not specific sins, but sinfulness in general. The one providing the offering was also the one who killed the animal. This was very up close and personal, wasn’t it? The priest then took the blood and sprinkled it before the altar and prepared the animal for sacrifice. This offering served as the atonement for the overall sinful state of the person/family/community.

In a future post we’ll consider what the Israelites really understood about this sacrifice and what it means for us today. So, stay tuned!

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Visit Books & Words to Inspire by Randy C. Dockens

While sacrifice is a theme in Leviticus, what is needed for a sacrifice was an altar. While altars are not necessarily specific for the sacrifices made to God, it is interesting that God made certain specifications about the altars used in worship to Him. Here in Leviticus God again takes what mankind has altered for his own concept and re-establishes His original intent. After all, God make the first sacrifice to clothe Adam and Eve (Gn 3:21) and instituted the idea of sacrifice in worship to Him (Gn 4:3-4). So, the idea of sacrifice and how to worship was not a man-made idea. In Leviticus, God was setting the requirements of how to worship Him. We never approach God out of how we think it should be done. God sets the standard for everything and sets the requirements to be met to worship Him.

An altar was an important part of worship and sacrifice. They were used in both private or family worship (Gn 31:54; 46:1), or for congregational worship (Lv 1-5). God allowed altars of diverse types for specific types of worship. Yet, He was the one who set the standard for worship and not those giving the worship. Based upon archeological finds and Scripture, the following were types used in worship of God: a rectangular raised altar of earth, sod, or clay (Ex 20:24), a rectangular altar of non-hewn stone (Ex 20:25), a nearby stone of the right size and shape (Jd 6:20; 13:19). In these instances, steps were not to be used (Ex 20:26).

For congregational worship, altars were also used. The altar of bronze (acacia wood overlaid with bronze) for the Tabernacle which Moses had built was made as specified by God Himself (Ex 27:1-8). This particular one was 7.5 feet square and 4.5 feet high (Ex 27:1). As time went on and more permanent structures were erected in worship to God, these altars also got more elaborate. When King Solomon built the temple in Jerusalem, this altar was made of solid bronze and its dimensions were 30 feet square and 15 feet high (2Ch 4:1). This altar therefore needed a ramp to reach its top, since steps were forbidden (Ex 20:26). The size of this altar when the temple was re-built after the Jews returned from Babylonian captivity (Er 3:2), or when Herod upgraded this temple, is unknown.

The next temple specified was that of Ezekiel’s vision (Ek 40). In this temple, which is thought to be the one which will be erected when Christ returns to set up His kingdom, the size of the altar was specified: 18 feet square and 16.5 feet high (Ek 43:13-17). This altar will have steps (Ek 13:17). The reason steps are now allowed is unclear, but it may be because there will be no other worship of any god except at this temple in the worship of the One True God.

It is also interesting to note that the size and grandeur of these temples increased over time as well. The original tabernacle was about one-fourth the size of our football field today. Solomon’s temple was about two-thirds the size. Herod’s temple was about three times the size, and Ezekiel’s temple will be approximately 12 times the size of our football field.

The main point here is that we worship God the way God prescribes and not to our own understanding. Are you trying to worship Him on your terms and your understanding? Get on His side. You’ll be much happier. He sets the standard for us to obey. He has always done that and will do that as we go into eternity with Him. Praise be to Him!

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Visit Books & Words to Inspire by Randy C. Dockens

God gave Israel a charge to be a Kingdom of Priests to the world (Ex 19:6). Just as the Levites were priests to Israel to help them worship God, Israel as a nation was to do the same for the entire world. Don’t you find that “Wow” worthy? Did they achieve that? No. Now, before we judge them too harshly, we, too, have been called to be ambassadors for Christ (2Co 5:20). Are we representing Christ appropriately to the world to draw others to Him?

Ever wonder why God placed Israel where he did? I think if we look at its geographical location, it will become clear. We are so used to air travel today that we don’t think about geographic issues with mountains, oceans, and rivers. After all, we just fly over them. But think back to this time in history. Foot traffic was the most common form of travel. The land of Israel was at the conjunction of three continents: Africa, Europe, and Asia. The largest trade routes went through this area. Let’s look at each of them.

The Kings Highway went from Egypt, traveled across the Sinai Peninsula, turned northward through the Transjordan staying to the east of the Sea of Galilee and led to Damascus and eventually to the Far East. This was also the road Moses referred to when he told the Kings of Edom and Moab he would stay on as he passed through their land (Nu 20:17; Dt 2:8). Since there were two and a half tribes of Israel on the east side of the Jordan River (Reuben, Gad, and half tribe of Manasseh; Js 13:15-33), Israel had the opportunity to influence those who traveled this route.

On the west side of Israel was a route which went along the Mediterranean coast. It became known as the Via Maris, or Way of the Sea (Is 9:1). Other names given to this route was Derech HaYam, Coastal Road, and Way of the Philistines. It also originated in Egypt, went along the Mediterranean coast and then split at Megiddo where a minor branch continued along the coast northward into Asia Minor and the other major route turned east, traveled along the west coast of the Sea of Galilee, and then also continued into Damascus and then to the Far East.

The third major trade route was the Ridge Route. It was confined within Israel itself yet connected to the Via Maris in the North and not far from the King’s Highway in the South. This route followed the watershed ridge line of the Judaean and Samarian mountains. It went from Megiddo in the North to Beersheba in the South and traveled through Jerusalem. This is also called the Way of the Patriarchs since many feel Abraham, Isaac, and Jacob often used this route. It is also likely that this route is the route referred to in Judges 19. It is also known to be used during Roman times as well. Could it have been the route the Wise Men took to get to Jerusalem?

There were also other minor trade routes that intersected these major routes. As you can see, God provided the means for Israel to be a way of influence. God had them inherit a land which had influence already built in. All they had to do was obey (Dt 28:1-14). These Gentiles who would travel through Israel would observe all the ways God was blessing Israel: see no want, the land extremely fertile, all nations having great respect for Israel, and Israel as a nation sustaining many other peoples. They would then ask why, and the Israelites would then tell them about God and what God had done for them. Israel would be God’s calling card to the world.

Sadly, that did not happen. Yet, can we think too harshly about them when we have done the same? As Christians, we should be the most positive people in the world by having hope and being able to give that hope to others. Today, God does not promise us such prosperity as he promised Israel; yet He has promised to never leave us or forsake us (Hb 13:5). Could we really ask for more? What about you? Are you being a good and effective ambassador?

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Visit Books & Words to Inspire by Randy C. Dockens