This book is a revision of Peterson’s PhD thesis, completed at the University of Toronto. He takes a literary approach focussing on the final form of the text, yet without neglecting the ancient Near Eastern context of the prophet. His central thesis is that the visions and extended metaphors in the book of Ezekiel underscore its message; the “peaks” of the book are structured around covenant curse and renewal. His argument in the book begins with an introductory chapter, followed by four chapters examining the “peaks” of the book. A final chapter containing conclusions and implications is followed by an appendix, “Ezekiel and Apocalyptic,” a bibliography, and a Scripture index.

The lengthy introductory chapter (93 pp.) outlines the methodology and literary technique Peterson employs. He details five methodological approaches: (1) historical; (2) cross-textual and motif analysis; (3) motif/metaphor blending; (4) rhetorical/literary; and (5) theological. Peterson sides with the “scholarly consensus” of a sixth-century Babylonian provenance for the book and its author (p. 16). It is argued that “there is a strong probability, if not certainty, that Ezekiel was reeducated in some fashion,” in the Babylonian culture, or at least the language (p. 23). While some Babylonian influence is inevitable, I wonder what the extent of this influence was, given that the prophet was resettled along with the other deportees as a community in a specific location (Ezek 1:1). Peterson is on firmer ground when he argues that one of the underlying motifs in the text derives from Deut 28 and Lev 26 (p. 42). He also argues that ANE treaties were influential. One fresh idea in this book is the rhetorical structure of Ezekiel (p. 89). Peterson proposes five “peaks” in the book, corresponding to the major visions and extended metaphors:

1. vision 1 (Ezek 1–3)
2. vision 2 (chs. 8–11)
3. extended metaphors (chs. 16, 23)
4. vision 3 (37:1–14)
5. vision 4 (chs. 40–48)

The methodology in this introductory chapter is applied in the four subsequent chapters, which examine the “peaks” of the structure.

Chapter Two covers the first two “peaks.” The first vision sets the tone for the rest of the book by highlighting the character of Yahweh. He will come to punish those who have broken his covenant. The second vision describes the curse of temple abandonment, “the first and perhaps greatest treaty curse” (p. 171). Chapter Three, “The Awesome Deity’s Judgement,” outlines the sins committed by Israel and the punishment for spiritual adultery. This chapter adeptly reads Ezek 16 and 23 within the context of chapters 1–24, and within the context of ANE and OT law. While open to the idea, I am not yet convinced that these chapters can be considered a single “peak” since they are really “twin peaks” with chapters in between. Also, they stand out from the other “peaks” because they are not visions but metaphors (albeit a type of “word picture”). In Chapter Four, Peterson reads Ezek 37 juxtaposed with Ezek 38–39. Again, these chapters are read proficiently alongside both OT and ANE intertexts, with particular attention given to the themes of unburied dead and covenant curse reversal. Interestingly, he argues that Ezekiel’s message of hope begins with chapter 25 instead of chapter 33 (esp. pp. 253–57). Chapter Five, “The Awesome Deity Returns,” examines the return of the presence of Yahweh in Ezek 43 and 48:35. This return is understood within the context of curse reversal found in Ezek 40–48, and is also understood on the ANE background of covenant initiation, temple (re)construction, return of deities to their temples, and law giving.

A strong point of this book is its comprehensiveness. Its many links to ANE texts and images related to the book of Ezekiel make it a useful resource. A subject index would make the book even more useful. Peterson interacts well with a vast body of secondary literature. Although I’ve recorded my minor reservations, Peterson’s central thesis is cogently and convincingly argued. Any hermeneutical approach tends to “flatten” a text, and this book’s approach is no different. For instance, since Ezek 36 is not one of the “peaks” it is paid relatively little attention (mostly pp. 266–69), although it is a key passage for understanding the salvation theology of Ezekiel. Nonetheless, within Peterson’s chosen approach most of the “peaks” in his structural argument still stand.

Overall, then, this book makes a valuable contribution to Ezekelian studies. Those with an interest in final form studies and the ANE background of biblical texts will find it particularly useful. Therefore it is recommended for graduate students and scholars.