I love the book of Ezekiel, especially the opening vision of the throne chariot of God in the skies. Wow.

Where there is mostly just the sound of crickets chirping in the intermountain West instead of any discussion on this major prophetical book, Monte S. Nyman eagerly steps up to the plate on Ezekiel for LDS.

For introductions, Monte S. Nyman “has served as the director of the Edmonton (Canada) Institute of Religion, director of Mormon Studies in BYU’s Religious Studies Center, acting chairman of the Ancient Scripture Department, and associate dean of Religious Education at Brigham Young University. He has taught in twelve BYU study abroad programs in Jerusalem and has conducted many BYU tours to Israel and Central America for BYU travel study.” He “retired from BYU in 1996.”

“He is the author of four commentaries on Old Testament prophets, as well as two books on the Book of Mormon: An Ensign to All People and The Most Correct Book, The Book of Mormon. He has also been published in the Ensign and The Improvement Era.”

His most recent work is a 150 page paperback, entitled Abomination of Desolation – The Prophecies Of Daniel And Ezekiel In The Latter Days (Springville: Cedar Fort, Inc., 2006).

Because of my weekly Wednesday night exposition in Ezekiel, let me blog some excerpts from Monte’s book and comment on a few interpretations where the LDS apostle Bruce McConkie is suspect on the Ezekiel text.

Quickly, here is the table of contents: Introduction – The Historical Setting, chapter 1 – Prophecies of the Restoration (Ezekiel 34-36), chapter 2 – The Vision of Dry Bones (Ezekiel 37), chapter 3 – The Battle of Gog and Magog (Armageddon, Ezekiel 38-39), chapter 4 – Ezekiel’s Vision of the Temple (40-44; 47:1-12), chapter 5 – The Division of Land (45-46; 47:13-48:35), chapter 6 – Visions of the World Kingdom (Daniel 2, 7-8), chapter 7 – The End of Times (Daniel 9-12), and Appendix – the Authorship of Daniel.

In Chapter One, Monte lists three revelations given in chapters 34-36. “The third revelation is given unto the mountains of Israel but not against them (Ezekiel 36:1). The content of the revelation strongly suggests that it is addressed to the Americas, which were given to the tribe of Joseph by the Father, through Jesus when he visited the Nephites (3 Nephi 15:12-13)” (2). McConkie is the one that picks up on the fact that David (34:23, cf. in the KJV, John 10:11) is Messianic but confuses the fact the Messiah shares His position of Melchizedek Priesthood with “shepherds of the flock of modern-day Israel” (9), who are elders in the LDS church. Interpreting the “mountains of Israel” as a metaphor for America is uniquely LDS interpretation.

I find it peculiar to read, “ ‘All Idumea, even all of it: and they shall know that I am the Lord’ (35:15) perhaps refers to all the descendants of Esau and Ishmael, not all the world, as in Doctrine and Covenants 1:36” (10), likewise, “Because a new revelation begins in verse 16 [36:16], it appears that the subject switches from the mountains of Israel in America to all of Israel being gathered. Therefore, the verses that follow have dual application. The people of Israel will gather to both America and Jerusalem, as evidenced by Jesus quoting Isaiah 52:8 as being fulfilled with both places and both peoples (3 Nephi 16:16-20; 20:32-35)” (14, brackets are my insertion). From the Bible’s standpoint alone, this is contextually impossible.

Monte summarizes Ezekiel 36, “The blessing of building cities and waste places has certainly happened in Palestine. The Prophet Joseph Smith changed “plant that that was desolate” in verse 36 to “plant that which was desolate” (JST, Ezekiel 36:36), an insignificant change but more readable. Verse 37 implies the whole house of Israel will inquire of the Lord, not just part of it. Also, verse 38 is a comparison to “the flock of Jerusalem in her solemn feasts,” not a designation of where it will take place” (17). But I really wonder if the present land of Israel has become “like the garden of Eden” (36:35). This sounds more like the Messianic age.

In wrapping up chapters 34-36, the author teaches about the Lord Jesus Christ, “His work of gathering, foretold by Ezekiel, is well underway. His covenant of peace (34:25) and many of his temples, or “sanctuaries” (see 37:26), have been established” (17). I did look at Ezekiel 37:26. It is “sanctuary,” singular in the KJV. Who makes the word plural, Joseph Smith or Monte?

Monte excitedly begins Chapter Two, “Does the Bible foretell the coming forth of the Book of Mormon? The answer to this question is a definite yes! Such passages as Isaiah 29, Ezekiel 37, Psalm 85, and Revelation 14 are commonly cited to support that answer. Is the interpretation of these references justified? Again, yes! Only an analysis of Ezekiel 37 will be given here, but similar support could be given for the other passages referred to above. Because of these two questions, the most widely quoted chapter in the book of Ezekiel in Latter-day Saint literature is undoubtedly the 37^th” (19).

The interpretation for the reviving of the dry bones is offered, “There is probably a dual message involved here; first, the faithful members of the house of Israel who have passed away from the earth will be literally resurrected and become a part of the celestial earth in the eternal scheme of the Lord.  Second, the context of this chapter is that all the house of Israel (or their descendants)–the ten tribes who had been dispersed into the north, the Nephites who had been taken away, the Jews who were captive in Babylon and scattered to the ends of the earth, and all the rest who were scattered in other places—would be gathered to the lands of Israel” (23).

Also, “the two sticks being brought together are interpreted by the Latter-day Saints to be the Book of Mormon coming forth and being joined with the Bible” (24). Monte substantiates this with quotes from Wilford Woodruff, Boyd K. Packer, Brigham Young, Keith Meservy, Orson Pratt, and LeGrand Richards. He slips in the idea of “wooden tablets” and quotes the liberal Protestant translation, The New English Bible, on Ezekiel 37:15-20. Nyman borrows FARMS expert, Hugh Nibley (now deceased), to explain the use of “tally-sticks” among ancient Hebrews.

Incidentally, I have no problem with identifying the two sticks in Ezekiel’s hand as pieces of wood, but the mental jolt comes in forcibly interpreting Ezekiel’s prophecy enactment of the unification of Israel and Judah (the two nations, kingdoms, Ez. 35:10, 37:22) as synonymous with 2 Nephi 3:11-12.

But Monte persistently maintains the Book of Mormon is the stick of Ephraim, fiercely “verified by Elder Harold B. Lee to Seminary and Institute teachers assembled at BYU in 1968, [exhorting them] ‘Some teach, according to some reports . . . that the stick of Joseph does not refer to the Book of Mormon and that the Doctrine and Covenants, section 27, verse 5 which declares it to be is not to be taken literally. God forbid that any of you teachers will teach any such doctrine or allow it to be taught without a challenge from you who know the truth and have a testimony’ ” (28, brackets are my insertion).

Nyman is convinced, despite all the horrible division of Israel and Judah because of sin and the subsequent chastisement in exile by the Assyrians and Babylonians. So rather than an encouragement to those particular Jewish people torn by strife and ravaged by war, the author resolutely proclaims, “Ezekiel 37 is a prophecy of the coming forth of the Book of Mormon and also of other events associated with the restoration of the gospel in the latter days. This is confirmed to us by many witnesses: new translations of the Bible giving more exact wording of the text, discovery of ancient practices sustaining the meaning of the prophecy, the prophecies of old quoted in the Book of Mormon, and, most importantly, the interpretation of modern Apostles” (34). By the way, is Monte prioritizing levels of religious authority in this statement? And how many new translations has he looked at besides the NEB, which seems to discolor fundamental truths held strongly by conservative Christians?

In Chapter Three, Monte tackles the subject of the Gog and Magog invasion. Because of my dispensational, premillennial eschatology, I tend to agree with him when he says, “The New Testament calls this last great battle before the millennium Armageddon (Revelation 16:16). . . .Ezekiel’s description of the great battle before the Millennium shows the destruction of the wicked before and during the Second Coming” (38), though projecting this at the end of the millennium is compelling, too.

Thinking of little details in the text, it appears that neither McConkie nor Nyman were actually looking at the Hebrew text or newer translations of the Bible for help because they are inaccurate on the “sixth part” (39:2, KJV) and the “smell” (39:11, noses in the KJV is italicized). Look it up sometime in the modern translations. When God deals with enemies of Israel, the comfort to the exiles is the idea of total annihilation, eradicating the possibility of all future treachery, removing all fears.

I do realize there is much controversy over the interpretation of these chapters (Ez. 38-39). Consider some of the latest evangelical books and conferences. These two chapters have been the biggest buzz in popular evangelical dispensationalism over the summer months, especially with Joel Rosenberg’s latest book, Epicenter.

It is interesting to read why Monte defends his extensive use of McConkie for explaining these chapters: “Elder McConkie has written more on these chapters than any other general authority. Parley P. Pratt and Joseph Fielding Smith are two others who have made some comments on these chapters. In addition, no Latter-day Saint scholars treat these chapters of Ezekiel very thoroughly. Noted Old Testament scholar Sidney B. Sperry only wrote one and a half pages on them. Ellis Rasmussen, another Old Testament scholar, has also allotted only one and a half pages for these chapters. Commentaries by those of other faiths are of little help either . . . ” (40). Really? I could recommend a list of good, scholarly, exegetical book commentaries for Mr. Nyman’s consultation that are very insightful.

The author introduces Chapter 4 with the importance of temples: “The prophet Joseph Smith taught that the main object of the gathering of the Jews, or the people of God in any age of the world, was to build a temple” (57). That is debatable. Unbelieving Jews thought that very thing. But there is something much more important. Buildings are meaningless without hearts made new. God’s presence dwells where there is holiness. God’s temple, the Lord Jesus Christ, supersedes all earthly temples (John 2).

I do appreciate how Monte lays out: “Ezekiel’s vision of the temple has four different interpretations among Bible scholars. The first is a literal interpretation that a temple was to be built after the Jews returned from the seventy-year exile into Babylon. The second interpretation is that the vision is a symbolic representation of the Christian church. A third interpretation is that Ezekiel is seeing the latter-day temple that will be built for the millennial reign of Christ. The problem some see in this interpretation is that the festivals, sacrifices, priesthood, and Old Testament worship of the law of Moses would be reintroduced after the New Testament fulfillment of the law of Moses through Jesus Christ. The fourth interpretation is that these chapters are apocalyptic writing and must be interpreted as such, combining symbolism and the future” (58, see 76n2, John B. Taylor, Ezekiel: An Introduction and Commentary, Tyndale Old Testament Commentaries (Downer’s Grove, Ill.: InterVarsity Press, 1969), 20:250-54.)

Monte instructs, “In my opinion, the interpretation of Ezekiel’s vision is a combination of numbers three and four above. The temple is definitely a latter-day temple to be built in Jerusalem before the Second Coming. The description of temple worship under the law of Moses refers to the reintroduction of the law of Moses, as all things are gathered together in the dispensation of the fullness of times (see Ephesians 1:9-10), and is also symbolic of the fuller practice of the higher law of Christ” (58).

I am surprised when he writes, “Various Bibles and commentaries have attempted to sketch the holy mount and the temple, but these are possible measurements and not definite” (63), even more surprised by the idea presented by Joseph Fielding Smith, “What kind of offering will the sons of Levi make to fulfill the words of Malachi and John? Logically such a sacrifice as they were authorized to make in the days of their former ministry when they were first called. Will such a sacrifice be offered in the temple? Evidently not in any temple as they are constructed for the work of salvation and exaltation today. It should be remembered that the great temple, which is yet to be built in the City Zion, will not be one edifice, but twelve. Some of these temples will be for the lesser priesthood” (70).

In interpreting Ezekiel 44:1-3, Monte stretches into some thin air, grasping for LDS application. “There may be a connection between the entrance for the prince and the holy of holies, where only the high priest went yearly (Hebrews 9:7; Exodus 30:10). It will be a sacred place for only the Lord and his designated servant. Speaking of the Salt Lake Temple, Elder Boyd K. Packer wrote, ‘Hidden away in the central part of the temple is the Holy of Holies, where the President of the Church may retire when burdened down with heavy decisions to seek an interview with Him whose Church it is. The prophet holds the keys, the spiritual keys and the very literal key to this one door in that sacred edifice’ ” (70-71). Questions. How is the Eastern inner gate building connected with the Holy of Holies? How is a Jewish national/political prince similar to an American sectarian/religious prophet? When is the President of the LDS Church offering sacrifices with the purified sons of Zadok? I am befuddled.

I will close with Chapter Five because it ends our discussion in Ezekiel. I firmly believe in the opening two sentences. “Abraham was given the land ‘from the river in Egypt unto the great river, the river Euphrates’ for his seed (Genesis 15:18). The land was never fully occupied under one head but will be someday” (79). This promise alone is enough to convince me of a Messianic millennium to come.

Concerning Ezekiel 46:1-2, Monte candidly remarks, “The opening of the inner east gate only on the Sabbath is not the pattern followed in modern-day temples. Further revelation is needed and will be given to understand this chapter when the time is appropriate” (82).

On Joseph’s two portions in Ezekiel 47:13, Monte suggests, “The two portions mentioned above may have reference to Joseph’s two sons, Ephraim and Manasseh, each receiving a portion, or it may mean that one or each of them will receive a double portion. The majority of the Church members today are from the tribe of Ephraim, and there are many among the millions of Lamanites today who are from both Ephraim and Manasseh. It seems that most of these would reside in America, but perhaps there are also many more people of these tribes in the eastern hemisphere than of the other tribes. There will be no comment upon the dimensions of the land (Ezekiel 48:14-21) because it is unfamiliar to most readers” (83). Hey, that is cheating. 🙂

Monte gives this plea at the end of his study on Ezekiel. “The book of Ezekiel, except for a few passages, does not seem to be well known to members of The Church of Jesus Christ of Latter-day Saints. As observed from this writer’s personal study, except for chapter 37 on the two sticks, chapters 18 and 33 on man’s accountability, and a few other occasional references, it has rarely been quoted, paraphrased, or alluded to in general conferences of the Church and other public meetings, at least when the messages have been recorded. It has been written about even less. Elder Bruce R. McConkie is the only modern-day apostle who has written extensively on much of Ezekiel’s apocalyptic passages. I hope this section will inspire others to follow the Savior’s admonition to ‘search the prophets, for many there be that testify of these things’ (3 Nephi 23:5), and many will come to understand and appreciate this great prophet” (85).

Everybody needs to read Ezekiel . . . to see the utter rebellion of mankind in idolatrous worship, to see the work of latter-day restoration solely for the sake of God’s name, and to see Adonai Jehovah in all His holiness.