In the chapters dealing with foreign nations, Ezekiel has one predominant message: These nations are subject to Yahweh's laws, the same as the Hebrew people. That foreign powers have not recognized Yahweh's sovereignty does not alter their fate in the least. Ultimately, they will be destroyed, which will take place in order that "they will know that I am the Lord." Although Yahweh is, in Ezekiel's mind, a universal God, this universality does not mean that Yahweh stands in the same relationship to the foreign nations as he does to the people of Israel. In this respect, Ezekiel's views are decidedly nationalistic. Yahweh punishes the Israelites in order to teach them a lesson that they have refused to learn in any other way. But in the case of foreign nations, punishment is not meant to teach a lesson that will bring about their conversion. With them, the coming destruction is to be final and does not anticipate any reformation on their part. With reference to the Israelites, something quite different will happen: Yahweh will transform them by putting his own spirit into their hearts. This restoration will include both the people of the northern kingdom and the people of Judah. In the vision of the valley of dry bones, Ezekiel proclaims a complete restoration of the whole house of Israel. The Israelites will return to their own land and rebuild the kingdom that was overthrown, and Yahweh will dwell in their midst forever. The final destruction of all foreign nations is described as an event that will take place when the vast armies under the leadership of Gog and Magog attempt to capture the restored city of Jerusalem. At the crucial moment when victory appears near for the invaders, Yahweh will intervene and completely destroy all of their forces.
The last eight chapters of Ezekiel contain a description of the restored state as envisioned by the prophet. The Temple will be built outside the main part of Jerusalem, constructed in such a manner that will make it possible to keep out those persons and objects that might contaminate the holy place in which Yahweh will dwell. At this point in the text, Ezekiel introduces a distinction between priests and Levites in order that only qualified persons should enter the Temple, even for the purpose of keeping it clean. The highest official no longer will be the king but rather the high priest, thus indicating that political affairs shall always be made subordinate to religious considerations.
