These two chapters seems intrusive. The oracles against the nations ended in Ezekiel 32, followed by the announcement of Jerusalem’s fall (ch. 33) and a transition to the future hope of Israel (ch. 34). Chapters 35-36 are an oracle against Edom (“Mount Seir”) followed by more restorative language in Chapter 36. This episode of the podcast explains why Ezekiel 35 isn’t interruptive because, for the Israelite and OT theology, the judgment of Edom was part of Israel’s restoration to her former glory. Chapter 36, more obviously about the future hope of Israel, raises important questions about eschatology. Specifically, many Bible students assume the chapter’s comments about the coming of the Spirit and restoration of God’s people to the land pertain to a future millennial kingdom. However, the NT quotes the chapter several times, at least two of which have fulfillment in the first century or the OT period itself. Ezekiel 36 therefore raises the issue of whether any element of Ezekiel 36 awaits fulfillment in the distant future—a question that is appropriate the rest of the way (Ezekiel 37-48).
The episode is now live.
In this compelling episode, Dr. Michael Heiser explores Ezekiel 35–36 as a pivotal bridge between divine judgment and Israel’s restoration. While chapter 35 targets Edom (Mount Seir) for betrayal and bloodshed at Jerusalem’s fall, Heiser shows how this judgment was not a digression—but a theologically loaded signal of restoration. For the Israelite mind, Edom’s downfall indicated the end of exile and the beginning of renewal.
Ezekiel 36 then turns toward hope: a regathered people, a cleansed land, and the indwelling of God’s Spirit. Heiser walks listeners through connections to New Testament fulfillment, especially Acts 2 and the early church. This leads into a crucial theological discussion: What future did Ezekiel envision? A literal millennial kingdom? The return from Babylon? Or was it already fulfilled in the first-century church?
Dr. Heiser outlines major eschatological frameworks—Amillennialism, Premillennialism, and the “Already-but-Not-Yet” model he favors. Listeners gain clarity on how this passage connects to themes in The Unseen Realm, divine name theology, and New Testament church life.
This episode sets the stage for upcoming discussions on Ezekiel 37–48 and is essential listening for anyone serious about understanding biblical prophecy in its ancient and theological context.
真是时光荏苒！
I don’t see much merit to taking verses 33-36 as “already”. Although many Jews were gathered (as Christians) to Israel for the Day of Pentecost and go back out to fulfill the great commission, in no way could the land of Israel be described as regenerated or rebuilt. They weren’t rebuilding cities, replanting the land, etc. Just because other parts of the passage relate to Pentecost doesn’t mean they all must be.
Though in some ways I would agree with the Amillenialist that the people described in verses 33-36 are the entire Church, not just Jews. Especially considering that Ezekiel 47:21-23 counts gentiles among the tribes of Israel as being native-born.