
The Glory of Kings: A Festschrift for James B. Jordan

Fyodor Dostoevsky
(Christian Encounters Series)

Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)

The Four: A Survey of the Gospels

Defending Constantine: The Twilight of an Empire and the Dawn of Christendom

From Behind the Veil: The Epistles of John

Deep Exegesis:The Mystery of Reading Scripture

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church
Michael Stead (The Intertextuality of Zechariah 1-8 (Library of Hebrew Bible/Old Testament Studies)) points to a number of intertexual connections between Ezekiel 1-11 and the vision of Zechariah 5:5-11. He concludes that the vision of Zechariah is an inversion of the Ezekiel’s vision of Yahweh’s departing glory: “Ezekiel 1-11 describes the departure of Yahweh from Jerusalem because of the idolatry (Ezek 8), iniquity (Ezek 4) and wickedness (Ezek 5) of his people, and his departure is attended by winged creatures riding on the wind. But, now that Yahweh is returning to dwell in Jerusalem, idolatry/iniquity/wickedness is being forced to depart, in a parody of Yahweh’s earlier departure.”
This link is strengthened by the fact that the ephah that contains the wickedness that is removed to Shinar is a parody of the ark, borne by two parodic cherubim. In addition to the visual similarity, Stead finds a pun between the word for ark cover (kapporet) and the phrase for “cover-disk of the ephah” (kikkar ‘oferet, Zechariah 5:7).
All this seems just right to me, but it does raise some interesting questions.
Zechariah’s vision confirms what earlier prophets had said. Ezekiel promised not only that Israel would return and would receive the Spirit and hearts of flesh, but also that the Lord would purge Israel of sins. Zechariah shows that this is happening: As the temple construction resumes, Wickedness is purged from the land.
But why should that be? Why did wickedness drive Yahweh from the land before the exile, but is driven out of the land after the exile? Why couldn’t Yahweh simply purge the temple in the time of Ezekiel? There are deep questions of atonement theology here, but at least we can say this: Yahweh purges sin only after Israel’s destruction and restoration, only after Israel has been dismantled and re-mantled. Israel’s death and resurrection is the mechanism for purging sin.
“Did not the Christ have to suffer and enter into His glory?”
posted by Peter J. Leithart on Tuesday, April 20, 2010 at 7:50 am
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