Chapter 25-32 Oracles Against Foreign Nations.
The first question we must ask as we consider these Chapter s is as to why they are included in a prophecy to Israel, and why they are placed here between the first investment of Jerusalem by the Babylonians under Nebuchadnezzar (Ezekiel 24:2), and the later successful conclusion of the siege by him.
They do in fact present a remarkable message. Here was Jerusalem, surrounded by enemies, about to be crushed, and Yahweh's land was about to be taken from them. Soon there would be no nation of Israel or Judah. Their surrounding neighbours were already taking advantage of their situation, great Tyre to the north was prospering and magnifying herself, partly at her expense, and Egypt was sitting back after a vain effort at assistance, having fomented many of their problems, and allowing them to be destroyed. Was not this therefore evidence that Yahweh had no more time for His people, that His favour was rather being shown to her neighbours? Did it not further mean that these nations would despise Israel's God, and see Him of little account?
Ezekiel's answer here is a resounding ‘No!'. Yahweh was also about to reveal His power against these very nations. They too would come under His judgment precisely because of their attitude towards Him and His people. And they would be made to recognise that Yahweh was still powerful and at work by the judgments which came on them. They would know that He is Yahweh (something constantly reiterated throughout the section) as Egypt had known long before at the time of the Exodus (Exodus 7:5; Exodus 7:17; Exodus 8:22; Exodus 14:4; Exodus 14:18). They would learn a hard lesson.
This is why Babylon is not included among them. Babylon is as yet the instrument of these judgments, and Nebuchadnezzar is acting under the constraint of Yahweh. What is happening therefore is not disaster, it is the forwarding of His plans by the hand of the supreme king Nebuchadnezzar who but unconsciously does His bidding.
Thus we must see a number of reasons for these oracles, all centred around the above facts.
1) They demonstrated that in spite of their dire straits God had not forgotten His people. He was still concerned about other nations' behaviour towards them.
2) They demonstrated that in spite of the fall of Jerusalem Yahweh was still God over the whole world. The fall of Jerusalem would not mean that Yahweh was defeated. It would reveal that He was also controlling what was happening round about. He controlled the destiny of nations.
3) They filled in a gap during a period when Ezekiel was silent towards Jerusalem, when he had no word of Yahweh for them. Some of these prophecies, carefully dated, specifically occurred during that period, and bring home the fact that at the same time as there was no word from God through Ezekiel for Jerusalem and the exiles, God was still speaking on her behalf, to the surrounding world. They symbolised God's final triumph over all things.
4) They demonstrated the future decline of these foreign nations in contrast with the future promises of restoration for Israel, emphasising the certainty of the final triumph of God's people.
5) They happened and affected Israel.
The oracles are split into a group of four which form a unity and follow a similar pattern (chapter 25), and may well have been given at the same time, and then a further three which are more expansive against Tyre, Sidon and Egypt.
Some of the oracles against the nations are dated and come before the fall of Jerusalem, an oracle against Egypt in Ezekiel 29:1 onwards being in January 587 BC, oracles against Pharaoh in Ezekiel 30:20 onwards, and Ezekiel 31:1 onwards, being in April and June 587/6 BC, while others are dated after the fall of Jerusalem (Ezekiel 29:17; Ezekiel 32:1; Ezekiel 32:17). The oracle against Tyre in Ezekiel 26:1 onwards clearly comes after the siege by its content. We can tentatively date it in February 586/5 BC. This depends on the date given to the fall of Jerusalem (587/6 BC) and the information about the arrival of the newsbearer in Ezekiel 33:21 where there are variant readings (January 586/585 BC).
It is probably noteworthy that seven nations were selected against whom oracles were uttered (Ammon, Moab, Edom, Philistia, Tyre, Sidon, Egypt). Aside from Egypt they surrounded Israel in a clockwise direction commencing east of Jordan. The number seven was considered significant throughout the whole of the Ancient Near East as the number of divine perfection and completeness. They may thus in one sense be seen as God's word to the whole world. That they did not include Babylon arises from the fact that Babylon was temporarily God's agent (Ezekiel 17:20; Jeremiah 32:3-5), and Nebuchadnezzar temporarily His ‘servant' (Jeremiah 25:9; Jeremiah 27:6) and ‘son' (see on Ezekiel 21:10), although their final certain punishment had also been declared elsewhere.
The first four oracles, against Ammon, Moab, Edom and Philistia, are stern and brief and follow a similar pattern of ‘because -- therefore --'. Compare similar oracles of Amos 1:3 to Amos 2:3 in slightly different format but with a parallel idea. They bear the mark of a prophetic denouncement. These were nations already on the wane, as Israel seemed to be itself. The other three oracles are more colourful and expanded. They were dealing with those thought of as more worthy of notice and therefore deserving of wider treatment. Tyre appears to have been selected for special treatment because, along with Egypt, it symbolised the height of blasphemy against Yahweh, the claim to being divine.