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| Mount Zion, with Dormition Abbey on Top (Summer 2017) |
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| Mount Zion in the Center (picture taken from Mount of Olives) Summer 2017 |
Ezekiel, All of Israel, the Firstfruits, and the Holy Mountain
Ezekiel’s prophetic
ministry took place in Babylon between 593-571 B.C.E. where he lived with his
wife in exile. He was the son of a
priest (Ezek 1:3). He was most likely
one of the earliest citizens from the Jerusalem exile to Babylon after
Nebuchadnezzar captured the city for the first time in 598 B.C.E. Being from a priestly family, he most likely
received an excellent education, which included the Torah.[1] Although not much is known about his life, he
possessed extensive knowledge of the Jewish Temple in Jerusalem and its
practices. Among the Hebrew prophets,
his thought was influenced by temple symbolism.[2] His thought also contains the hope of a
future restoration of Israel and the Jerusalem Temple (chaps. 40-48). The temple that is described by Ezekiel is
around 562,000 square feet (42:16-20), which is larger than the present raised temple mount (on which the Dome
of the Rock resides), but not more than the entire mount.[3] It is the most detailed description of the
Temple and its rites and practices, which include a complex variety of
sacrifices.
However,
there is another passage that provides a much simpler description of
sacrifice. It is found among chapters
1-24 of Ezekiel, which is comprised of “oracles of doom” and prophetic warnings
of the imminent judgment that would eventually befall Jerusalem in 587 B.C.E.[4] Following the words of encouragement of a new
heart and new spirit (11:20), the establishment of an everlasting covenant
(16:60), and the planting of a fruitful tree on the mountain height of Israel,
there is also this remarkable promise from Ezekiel 20:40-41:
On my holy mountain,
the mountain height of Israel, says the Lord God,
there all the house of Israel, all
of them, shall serve me in the land;
there I will accept them, and there I will require your contributions and
the choicest of your gifts, with all your sacred things. 41 As
a pleasing odor I will accept you, when I
bring you out from the peoples, and
gather you out of the countries where you have been scattered; and I will
manifest my holiness among you in the sight of the nations.[5]
וְשָׁ֞ם אֶדְר֣וֹשׁ אֶת־תְּרוּמֹֽתֵיכֶ֗ם וְאֶת־רֵאשִׁ֛ית
מַשְׂאוֹתֵיכֶ֖ם בְּכָל־קָדְשֵׁיכֶֽם׃[6]
וְתַמָן אַתבַע יָת אַפרָשוּתְכֹון וְיָת רֵיש
אָצְוָתְכֹון בְכָל קוּדשֵיכֹון׃[7]
ἐκεῖ ἐπισκέψομαι τὰς ἀπαρχὰς ὑμῶν καὶ τὰς
ἀπαρχὰς τῶν ἀφορισμῶν ὑμῶν ἐν πᾶσιν τοῖς ἁγιάσμασιν ὑμῶν[8]
et ibi quæram primitias
vestras, et initium decimarum vestrarum, in omnibus
sanctificationibus vestris.[9]
Several things should
be noted: 1) “All the house of Israel” will be gathered on the holy mountain. Contrast this with the partial fulfillment in
the 6th century B.C.E. when only two tribes (along with the Levites)
returned to build the second temple.
Thus, the return from exile in the Second Temple Period did not fulfill
the promise envisioned in Ezekiel’s passage.[10] 2) The term יַעַבְדֻ֜
(ya‘abdu) “they shall serve” has
implications of priestly worship (Num 4:26; Ex 3:12; 4:23; 7:16). 3) The verbal expression “I will require” (אֶדְר֣וֹש)
literally means, “I will seek.”[11] The Lord will seek, תְּרוּמָה,
“oblations,” “offerings,” “gifts lifted up.” The Lord will seek רֵאשִׁ֛ית;
LXX: ἀπαρχή, Vulgate:
prīmitiae), “first,” or “first-fruits” of the מַשְׂאֵת,
“elevation,” “lifting up,” “gift.” The
Lord will seek all their קָדְשֵׁי, “holy things,” “holiness,”
“sacredness.”[12] All of Israel themselves will be acceptable
with a pleasing odor; and the LORD will consecrate his holiness to the sight of
all nations (v. 41).
The Holy Mountain and the Early Church’s Interpretation
There are other
passages in the Hebrew Scriptures that point out the importance of the holy
mountain. In the Psalms, the mountain is
Mount Zion in Jerusalem where Israel
worshiped the LORD (Ps 99:9; 48:1-14).
Among the Hebrew prophets, the future holds a hope for Zion. In the last
days, the mountain of the LORD’s house shall be established as the highest
mountain and people and nations shall
stream to it (Mic 4:1; Isa 2:2).
Following the outpouring of the Spirit (Joel 2:28d), the LORD will dwell
in Zion, which is his holy mountain (3:17).
The holy mountain will be an abode of righteousness (Jer 31:23). The Israelites will be brought to the holy
mountain from the nations as an offering (Isa 66:20). Foreigners will join themselves to the LORD,
and on the holy mountain, they will be made
joyful in his house of prayer, for his house shall be called a house of prayer
for all peoples (56:6-7). The people
will not hurt or destroy on the holy mountain; the earth will be full of the
knowledge of the LORD as waters cover the sea (11:9; see also Zep 3:9-13; Ezek
34:11-31). In the early history of
Christianity, the holy mountain was interpreted literally and
allegorically.
Allegorical Sense
In an allegorical
sense, the mountain has been understood as the church. Not surprisingly, this interpretation was
found among the school of Alexandria which is known for its allegorical
interpretation. For Clement of
Alexandria, the holy mountain is the church lifted up above the clouds (Paed. 1.9.84).[13] For Cyril of Alexandria, the holy
mountain/Mount Zion is also the church.[14] This type of interpretation can even be found
from Saint Augustine who held the view that the mountain of God is Christ; the
church is Christ’s body; thus, the church itself is the mountain (Serm. 45).[15] In all fairness to Clement, Theodore, and
Augustine, the association of the church with Zion goes back to the New
Testament. Hebrews refers to Mount Zion
as the heavenly Jerusalem and the church of the firstborn (Heb 12:22-24; see
also Gal 4:26). However, not all the
early church fathers express this allegorical view as we shall see.
Literal Sense
There is also a literal
interpretation. In fact, some of the
fathers understood the holy mountain as an actual mountain in Jerusalem. In the 4th century C.E., Theodore
of Mopsuestia understood the mountain as Mount
Zion in Jerusalem.[16] In a slightly different perspective, Justin
Martyr associated the holy mountain with Jerusalem in the future
millennium (Dial. 81).[17] The view of Theodore and Justin is Jewish in
nature. This view was also held during
Second Temple Judaism. In the future,
Mount Zion will be sanctified in the new creation for the sanctification of the
earth (Jub. 4.26).[18]
Rabbi Malbim, in his commentary, speaks of the gifts to come at the time of
redemption on the holy mountain of Mount Marom (מרום)
of Israel.[19]
The Holy Mountain and the Woman with Twelve Stars
The
significance of Mount Zion is also associated with the remnant of the twelve
tribes. It began with the remnant of
Judah and later included all of Israel.
Shortly before the destruction of the First Temple, Isaiah the prophet
spoke of a remnant of the house of Judah that would again take root downward,
and bear fruit upward from Mount Zion (Isa 37:31-32; 2 Kgs 19:20-31). There is no consensus among scholars on when
this rebirth takes place. On the one
hand, for example, according to Gary Smith, “this text has nothing to do with a
remnant of later (Babylonian) exiles returning to the land of Judah, it
describes the survivors who stay in Jerusalem.”[20] On the other hand, Hans Wildberger argues that “this regaining of strength in the locale
around Jerusalem and on Mount Zion,” indicates that, “it is postexilic.”[21] What seems more certain is that the remnant
associated with Mount Zion is described as only coming from Judah. However, the link between the remnant with
all the house of Israel and Mount Zion does appear later in the Second Temple
Period (Judith 9:11-14). This is even true
during the last century of that period when the Jewish Temple was
destroyed. In Revelation, the visionary
sees the Lamb standing on Mount Zion with 144,000 who are singing a new song
(Rev 14:1-3), which represents all the twelve tribes of Israel (7:1-7), though the
author also envisions a great multitude that no one could count from all
peoples, nations, tongues, and tribes standing before the Lamb (7:9-10). Elsewhere in the Jewish Apocalypse of Ezra, there is the vision of a great
multitude on Mount Zion praising the Lord with song
with the Son of God (2 Esr 2:42-48), which appears to be from the nations
(1:24; 2:10-14). Surprisingly, the
passage from 2:42-48 does not explicitly mention the tribes of Israel. One reason is as follows. Peter Tomson has argued that this is a
Christian portion of 4 Ezra that is
disingenuous to Judaism.[22] This kind of distancing of the church from
Judaism and earthly Jerusalem is found, for example, in Melito of Sardis (Pascha 45).[23] If the section of the Jewish Apocalypse of
Ezra (often referred to as 5 Ezra)[24]
is the work of a Christian author whose intention was to remove the concept of
a remnant of Israel on Mount Zion, the Hebrew Scriptures and the New Testament
itself have the precedence for the remnant of Israel having their rightful place. Furthermore, the vision of “a great multitude
on Mount Zion” can be read in a way that understands Israel as a part of the
great multitude (2 Esr 12:46-48; 14:27-35).
Summary on Ezekiel 20:40-41
Ezekiel 20:40-41
provides the prophet’s unique description of worship on Mount Zion. It involves all of Israel ascending the
mountain and the offering up of firstfruits.
On the holy mountain, Israel will serve the LORD in some
future-eschatological period through the return and restoration of the twelve
tribes of Israel. It is not hard to
imagine the offering up of something like the firstfruits of bread and wine in
the Eucharist in all holiness along with the worshipers themselves who become
pleasing and acceptable, offering a song of praise. It is the LORD who will sanctify his
holiness, grant new hearts, an everlasting covenant, and a new song.
[1] Lawrence Boadt, “Ezekiel, Book of,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New
York: Doubleday, 1992), 711.
[2] H. L. Ellison, “Ezekiel,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester,
England; Downers Grove, IL: InterVarsity Press, 1996), 353–354.
[3] Today, the present raised portion of
the temple mount on which the Dome of the Rock is situated is around 254,000
square feet. The overall mount is around
1.4 million square feet. Ezekiel
envisioned Jerusalem as a holy city with a circumference just over 5 miles
(48:35).
[5] The
Holy Bible: New Revised Standard Version (Nashville: Thomas Nelson
Publishers, 1989), Eze 20:40–41.
[6] Biblia Hebraica Stuttgartensia: With Werkgroep Informatica, Vrije
Universiteit Morphology; Bible. O.T. Hebrew. Werkgroep Informatica, Vrije
Universiteit.
(Logos Bible Software, 2006), Eze 20:40.
[7] Comprehensive Aramaic Lexicon, Targum Jonathan to the Prophets (Hebrew Union College, 2005), Eze
20:40.
[9] Biblia Sacra Juxta Vulgatam Clementinam. (Ed. electronica.; Bellingham, WA:
Logos Bible Software, 2005), Eze 20:40.
[10] Perhaps something like Revelation
14:1-5 envisions the fulfillment of Ezekiel 20.
[11] BDB 205.1.
[12] TWOT 1990a.
[13] Clement of Alexandria, Christ the Educator
(trans. P. Simon Wood; vol. 23; The Fathers of the Church; Washington, DC: The
Catholic University of America Press, 1954), 75: “Yes, O Educator, shepherd us
to Thy holy mountain, the Church, which is lifted up above the clouds, touching
the heavens.”
[14] Cyril of Alexandria, Commentary on the Twelve Prophets (ed. Thomas P. Halton; trans. Robert C.
Hill; vol. 116; The Fathers of the Church; Washington, DC: The Catholic
University of America Press, 2008), 141–142: “Now, the inspired Scripture
refers by Mount Zion to the church:
it is really lofty and a true lookout, and holy as well, especially since it is
the house and city of the all-holy God.”
[16] Theodore of Mopsuestia, Commentary on the Twelve Prophets (ed. Thomas P. Halton; trans. Robert C.
Hill; vol. 108; The Fathers of the Church; Washington, DC: The Catholic
University of America Press, 2004), 124.
[17] Thomas B. Falls with Justin Martyr, The First Apology, The Second Apology, Dialogue with Trypho,
Exhortation to the Greeks, Discourse to the Greeks, The Monarchy or The Rule of
God (vol. 6; The
Fathers of the Church; Washington, DC: The Catholic University of America
Press, 1948), 277–278.
[18] James H. Charlesworth, The Old Testament Pseudepigrapha and the New Testament: Expansions
of the “Old Testament” and Legends, Wisdom, and Philosophical Literature,
Prayers, Psalms and Odes, Fragments of Lost Judeo-Hellenistic Works (vol. 2; New Haven; London: Yale University Press, 1985), 63:
“For the Lord has four (sacred)
places upon the earth: the garden of Eden and the mountain of the East and this
mountain which you are upon today, Mount Sinai, and Mount Zion, which will be
sanctified in the new creation for the sanctification of the earth. On account
of this the earth will be sanctified from all sin and from pollution throughout
eternal generations.”
[19] Rabbi Meir Leibush ben Yehiel Michel Wisser,
Commentery on Ezekiel 20:40
(1845-1870). Online Source: https://www.sefaria.org/Malbim_on_Ezekiel.20.40?lang=bi&p2=&lang2=bi.
Accessed March 21, 2018.
[20] Gary V. Smith, Isaiah 1–39
(ed. E. Ray Clendenen; The New American Commentary; Nashville: B & H
Publishing Group, 2007), 629.
[21] Hans Wildberger, A Continental Commentary: Isaiah 28-39 (Minneapolis, MN: Fortress Press,
2002), 430.
[22] Peter Tomson, “If This Be from Heaven...”: Jesus and the New Testament Authors in
Their Relationship to Judaism
(Sheffield: Sheffield Academic Press, 2001), 368: Tomson argues, “Of importance
to the basic inquiry of this book is the fact that the Christian portion of 4 Ezra unmistakably contains a
disinheriting of the Jews, precisely on the basis of the destruction of their
city (1:33–2:14; 2:33–48). In its final Christian form, the book plays the
heavenly Jerusalem off against the destroyed, Jewish Jerusalem. Images are used
that are related to the Revelation of John, including the multitude that no one
can count (4 Ezra 2:42; Rev. 7:9). Of
interest is, of course, whether the disinheriting is John’s intention as well.
In all events this is not the case with the original Jewish Ezra apocalypse,
which counts on the preservation of Israel through the remnant that repents and
keeps the commandments (7:45; 12:46–48; 14:34). The result of the Christian
reworking is a double estrangement: not only does the heavenly Jerusalem become
exclusively Christian in contrast to Judaism, but also Ezra’s words of comfort
to those grieving for Jerusalem are annexed.”
[23] Melito of Sardis, On Pascha: With the Fragments of Melito and Other Material Related
to the Quartodecimans
(ed. John Behr; trans. Alistair Stewart-Sykes; Popular Patristics Series,
Number 20; Crestwood, NY: St Vladimir’s Seminary Press, 2001), 48: “The
Jerusalem below was of value, now it is worthless because of the heavenly
Jerusalem” (Melito, Pascha 45).
[24] For a helpful discussion on 5 Ezra, see
David Arthur deSilva, Introducing the Apocrypha: Message, Context, and Significance (Grand Rapids, MI: Baker Academic,
2002), 347–349.
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