Remembrance as used in the Book of Ezekiel

By: Stephen Casey Submitted in partial fulfillment of the requirements for: BOTB 512: Era of the Writing Prophets

Professor: Dr. Marti Williams

Regent University School of Divinity Spring 2005

Table of Contents Paper Body..3 Bibliography..10 This table of contents is unacceptable and is not formatted in Turabian according to the directions posted on Bb. Paper Body is not a proper heading.

Remembrance as used in the Book of Ezekiel Introduction When one imagines ancient stories of judgment from a god, generally an image arises of an angry, capricious deity wreaking havoc upon unsuspecting people who have unknowingly angered him. This god keeps a distance, speaking to people impersonally or not at all. Then, from a lofty, detached position, he or she "zaps" them with enduring judgment meant to wipe them out. Often the destruction comes with no warning. Judgment in the biblical record, however, always occurs within the context of relationship, or covenant. Within Ezekiel, the punishment proclaimed by the prophet upon Israel had been a long time coming, and precipitated from the people forgetting the covenant. God, however, remembered the covenant; yet, implicit within God's remembrance of covenant judgment is also steadfast love and deliverance. In this regard, God's remembrance, as seen in Ezekiel, is a two-edged swordit brings the fearful wrath, often cold-hearted in appearance, directed towards correcting covenant rebellion; however, hand-in-hand remembrance also promises unconditional love and deliverance. There should be a concise statement in your introduction which spells out for the reader in a concise and clear statement what your paper is going to address and how. You are an excellent writer though, and your opening statements immediately captured my attention. Subject Analysis The Foundation for Remembrance: the covenant As noted earlier, judgment always occurs within the context of relationship. This formal relationship between the Hebrew nation and Yahweh began with ratification of the

Sinai covenant, recorded in Exodus. The Hebrew word for covenant, tyr!B+, has a definite historical context and meaning.1 The declarations of judgment, which concern covenant punishment, have the cultural context of a courtroom environment. This byr, or lawsuit, serves as a defense and justification for judgment.2 Yet, as Thomas Raitt points out, the concept of a juridical setting, as we know it, does not fully illustrate the situation.3 The judgment against Israel does not revolve around merely having a history of past transgressions. It results from failure to live moment by moment in an obedient relationship with God. As a community they were to respond to the Sinai covenant as Abraham responded to God in faithfulness, an existential faithfulness that could be credited to them.4 The judgment context in Ezekiel attaches itself to the same scarlet thread running from Sinai to Malachi; it begins with ratification, continues through the conquest, and into the united and divided monarchies.5 That thread is this: Israel's relationship with God revolved around covenant obedience, and the prophetic word existed to warn the people, almost interposing itself "between" the blessings and curses; therefore, it provided impetus for repentance. It was of no avail, however, and the curses came just as foretold, for God "remembered" His covenant promise. The Call to Remembrance: God's past deliverance

The Sinai covenant, renewed in Deuteronomy, is described in the style of a vassal-lord treaty, emphasizing that obedience to God brings blessings while disobedience brings curses. Other extant examples of this type of treaty demonstrate this sovereign-servant relationship. Israel's obligatory actions were no less binding than those expected between human parties. Samuel J. Schultz, The Old Testament Speaks, (New York: HarperCollins, 1990), n. 15, 86. 2 Thomas M. Raitt, A Theology of Exile, (Philadelphia: Fortress Press, 1977), 19. 3 Ibid. 4 Terence E. Fretheim, The Pentateuch, (Nashville: Abingdon Press, 1996), 115. 5 Raitt, 23.

The call to remembrance issued by the prophets, including Ezekiel, reminds the nation of Israel of God's presence in their history. The Deuteronomic covenant came with the command to teach successive generations about the deliverance of God; this specifically justified the demand for obedient behavior from a thankful spirit of remembrance (Deuteronomy 6:20-24). Each generation would thereby be "linked" to the past. The Israelites failed to do this, incurring the obvious consequences of forgetfulness: a lack of desire for covenant faithfulness. Within Ezekiel, 2 vivid metaphors are used to describe this forgetfulness. First, in chapter 16 God is compared to a man taking in an unwanted, abandoned child still wallowing in the blood of delivery. Verses 7-14 describe in poetic detail of how God delivered Israel and blessed her, treating her as a precious daughter and heaping blessings upon her. God expresses through Ezekiel how much He has done, and supports His decision to now inflict punishment upon the people. He has acted in history, and is recounting His actions, calling them to remembrance of their covenant. Second, in chapter 23, the nations of Israel and Judah are analogized to two sisters who commit adultery to the point of actually paying lovers for sexual acts. The Wrath of Remembrance: God's judgment for Israel's sins Nationally, however, Israel proved to have a short-term memory for the deliverance of God. "However, the fact that she cannot remember her covenant obligations toward Yahweh does not mean that Israel has no memory at all. Her sins and lusts she remembers all too well."6 The accusations in Ezekiel, particularly in the allegory of Oholah and Oholibah (chapter 23) offer no evidence that the nation every truly sought the Lord.

Simon J. De Vries, "Remembrance in Ezekiel," Interpretation XVI, no. 1 (1962), 60.

This "hard and fast" condemnation of behavior is emphasized by the nature of Ezekiel's message; it lacks any urgency.7 It takes on a tone of "I told you that I was going to punish you, so what did you expect?" There is no opportunity for repentance, and the destruction is upon the nation. This attitude bears echoes of David's cold, sterile approach to God's judgment upon him through the son produced from his adultery with Bathsheeba.8 Ezekiel, like David, does not quibble with urging repentance because the time for that has past. He does, however, justify God's actions to the nation (e.g., Ezekiel 5), reminding them that they are responsible for what has happened, and that the horror and responsibility for this exile rests on their shoulders, issued from God's potent hand in covenant "remembrance." The Promise of Remembrance: God's deliverance As in all books of the Bible, the argument stands that God is the protagonist, moving and working in the lives of all people, Jew and Gentile alike, to accomplish His purposes. The proclamations of judgment in Ezekiel, when God remembered His covenant obligation to punish, seem to be the end of life in the eyes of the nation. The people, in the midst of exile, frequently attempted to peg God as one who had forgotten them (Ezek 9:9) De Vries suggests that this act, "to question the covenant integrity of God," is the ultimate blasphemy.9 Regardless of their claim, though, God does remember, and just as the initiative for punishment comes from Him, deliverance also begins with God.10 Nevertheless, I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you. Then you will remember your ways
Raitt, 47. David's servants were perplexed when David, upon hearing news of the child's death, and having fasted continually prior to his death, arose, washed, anointed himself, and went to the temple to worship God. He acts very pragmatic about the punishment. He can no longer beg for it to be undone. (2 Samuel 12:15-23) 9 De Vries, 63. 10 "Covenant," International Standard Bible Encyclopedia, ed. James Orr, e-sword Ver 7.5.2 (Franklin, Tennessee: Equipping Ministries Foundation, 2000)
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and be ashamed when you receive your sisters, both your older and your younger; and I will give them to you as daughters, but not because of your covenant. Thus I will establish My covenant with you , and you shall know that I am the LORD, so that you may remember and be ashamed and never open your mouth anymore because of your humiliation, when I have forgiven you for all that you have done," the Lord GOD declares. Ezek 16:60-63 NASB in a paper of this short length there is no need to quote the passage in reference. The impetus for the nation remembering its part of the covenant will be God's remembering His part of the covenant. While this change from our twenty-one hundred years of hindsight seems so quick and easy (i.e., like the flipping of a switch) for the people of Israel, we must consider their situation to understand the gravity of God's renewal. The nation was to blame. It could not be demonstrated clearer. The recognition of disgrace and "defeat comes only through embracing their identification with Oholah and Oholibah, [who are] whores and adulterers [and] whose shame is theirs alone."11 They were responsible for exile to Babylon and the utter carnage that accompanied the captivity. From their perspective they could not fathom complete renewal. Yet, that is exactly what God promises. To repeat an earlier point, judgment always occurs within the context of relationship. "Everything returns us to this point."12 The covenant establishes relationship. Remembrance of the relationship brought judgment, and remembrance again brought deliverance. This theme is very clearly seen in both its positive and negative facets. Personal Reflection and Application This exploration yields significant material to "inject" into my personal life. The structure of this paper falls very succinctly into three areas of application. First, Ezekiel emphasizes that there is indeed an everlasting covenant between Israel and Yahweh. As a Christian, I have entered into a covenant with Him as well. The sheer fact that God has
Corrine L. Patton, "'Should Our Sister Be Treated Like a Whore?' A Response to Feminist Critiques of Ezekiel 23," The Book of Ezekiel: Theological and Anthropological Perspectives , Margaret S. Odell and John T. Strong, eds., (Atlanta: Society of Biblical Literature, 2000), 238. 12 Ibid, 195.
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invited me into a covenant with Him overwhelms me. He is Lord of the universe, and I have no claim to any title or right before Him. There is such security in this, for God's memory is perfect, and He will remember me even when I forget Him. This leads into the second portion of the paper, that remembrance that brings wrath; God actively remembered the covenant, forming the basis for His punishment. While it is sobering to think of, I believe that being a parent helps me understand God's judgment more. I know that many times my son would have continued on in sinful error and made a fatal mistake, such as sticking his finger or other object into an electrical outlet, had I not disciplined him into avoiding them. The first few times I would warn him, but then I began to thump his finger sharply when he attempted to touch the outlet. He would cry, and my heart would break. However, he needed it to avoid what could cause his death. Similarly, elements of mercy can be seen in that God disciplines His people, giving warnings and finally physical punishment to instill proper behavior within the context of a covenant relationship. I can be sure when God disciplines me, as David said in 2 Samuel 24, that even in punishment I am better in "the hand of the Lord for His mercies are great." Lastly, God's renewal when Israel sinned is far greater than they can imagine. At times it seems that like Israel, my sin is far greater than can be forgiven. I entered into a covenant relationship with God as a child, and therefore most of my sinning has been committed in covenant rebellion. However, my sin has not been too great for God to overcome, and despite my challenges to Him, my accusations that He didn't care, He came anyway and remembered me when I would not remember Him. I can take confidence in this. I will never be forgotten by God, and I will not be lost. Conclusion

Remembrance within the biblical text, and as examined in Ezekiel, is not always a pleasant thing. While within the covenant it brings with it promises of deliverance beyond our ability to save ourselves, it at times contains harsh punishment and discipline. The most amazing thing about this process, however, is that remembrance is presupposed by relationship. We are intimately close to a loving, non-capricious God who created the heavens and the earth. When we forget our covenant obligations, God warns us gently many times, with great patience and mercy. We are then disciplined through love, and at no time are we ever out of His personal care. Then, unlike any other "god," we are delivered and restored completely to a close, enduring intimacy. Ezekiel's name means "God will strengthen/prevail." He will prevail in our lives, and we can rest in that assurance.

Bibliography De Vries, Simon J. "Remembrance in Ezekiel." Interpretation XVI, no. 1 (1962): 58-64. Fretheim, Terence E. The Pentateuch. Nashville: Abingdon Press, 1996. Orr, James, ed. "Covenant," International Standard Bible Encyclopedia. e-sword Ver 7.5.2. Franklin, Tenn: Equipping Ministries Foundation, 2000. Patton, Corrine L. "'Should Our Sister Be Treated Like a Whore?' A Response to Feminist Critiques of Ezekiel 23." In The Book of Ezekiel: Theological and Anthropological Perspectives. Margaret S. Odell and John T. Strong, eds., 221-238. Atlanta: Society of Biblical Literature, 2000. Raitt, Thomas M. A Theology of Exile. Philadelphia: Fortress Press, 1977. Schultz, Samuel J. The Old Testament Speaks. New York: HarperCollins, 1990. Stephan, you are an excellent writer and your critical thinking skills are well developed. Your love for and background in law serves you well in OT studies and it came out beautifully in your paper. Your actual content is excellent, with my only critique being: you do not question the text, nor the scholarly commentary of the text there does not appear to be any multiple opinions presented regarding the ideas you have presented your introduction did not include a clear and concise statement summing up the content and aim of the paper your table of contents was not in correct format Grade: 92

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