Ezekiel: A Commentary (review)

Hebrew Studies 50 (2009) 409 Reviews EZEKIEL: A COMMENTARY. By Paul M. Joyce. LHBOTS 482. Pp. xi + 307. New York: T&T Clark, 2007. Cloth, $140.00. In this relatively short commentary, Paul Joyce—noted Ezekiel scholar and chair of the Society of Biblical Literature’s section on “Theological Perspectives on the Book of Ezekiel”—has given readers an eminently readable , balanced, and useful study of what is arguably the Hebrew Bible’s most disturbing and perplexing prophetic book. To be sure, Joyce’s commentary does not contain the detail and breadth of discussion found in some previous major commentaries, such as the multi-volume works by M. Greenberg (1983, 1997), W. Zimmerli (1979, 1983), K.-F. Pohlmann (1996, 2001), or D. I. Block (1997, 1998), but scholars seeking the most in-depth treatments available of any given passage in Ezekiel will no doubt consult all of these sources anyway. Rather, Joyce sets out to combine a number of techniques, such as close literary readings, sensitive theological analysis, and historical reconstruction, and he does so in such a way as to provide both a solid base of information for the novice as well as some more rigorous commentary for advanced scholars; thus, the book will prove to be just as at home on the shelves of graduate students and clergy as it will be on the shelves of seminary professors and seasoned theologians. Specifically, Joyce’s book exhibits several strengths that set it apart from previous efforts. Perhaps the most valuable aspect of the commentary is its introduction (pp. 1–62), wherein Joyce deftly weaves his way through many topics, summarizing and explaining the most important historical and theological issues in the book and providing a fascinating summary of over two millennia of interpretive efforts. The introduction is both succinct and (at least relatively) comprehensive at the same time, a difficult and noteworthy achievement, and is worth the price of the book (if indeed one can find a copy of it for under $140.00). For example, the section on theological themes (pp. 17–32) is a very thorough and compelling introduction to Ezekiel’s theology. Here, Joyce takes issue with several longstanding (but now mostly abandoned) attempts at characterizing Ezekiel as a champion of individual responsibility and harbinger of the demise of the antiquated concept of “group identity”; rather, Joyce views Ezekiel’s statements on the topic as “typical of the Hebrew Bible as a whole” (p. 25), that is, Ezekiel sees a place both for corporate and individual responsibility. The son may not be doomed to suffer for the sins of the father (Ezek 18:20), but Joyce is surely correct to point out (pp. 25–26) that the vision of the sword wielding deity in Ezek 21:6–10 (who will destroy “both the righteous and the wicked”!) is less than encouraging in terms of the “individual responsibility” theme (or any theme) (see also Joyce’s brief discussion on p. 156). Hebrew Studies 50 (2009) 410 Reviews Following Zimmerli, Joyce’s most persistent theological emphasis involves a recognition of the motif of “radical theocentricity” in Ezekiel, best exemplified by Ezekiel’s frequently used “recognition formula” (with variations ), “and you (or they) shall know that I am YHWH” (pp. 27–29). YHWH fears his name has been tainted, and must act out of “divine selfinterest ” (p. 29) to correct the misconception; the deity does this for his own reasons, superseding all human attempts at either righteousness or infidelity. At other points, Joyce introduces new theological possibilities, such as in his brief discussion of “grace” as a key (even if only implicit) concept of Ezekiel’s vision of YHWH’s actions (pp. 26–27, 57). On the historical level, Joyce is mostly content to defend the authenticity of the book of Ezekiel as the product of a sixth century, Babylonian prophet Ezekiel; while he is not reluctant to allow certain facets of editorial activity (p. 10), and he is willing to acknowledge the circularity inherent in the attribution of certain dates (p. 12), Joyce clearly defers to the idea of a primarily authentic collection of oracles attributed to the man Ezekiel himself (p. 6). While this may be less than satisfying...