siege. Human waste rendered things unclean (cf. Deut 23:12–14; although animal dung was common fuel), and so Israel would become unclean among the nations where they would eat unclean food (Hos 9:3; cf. Josh 22:19; Amos 7:17). The Lord relented of the indignity regarding human waste and substituted animal waste; but the symbol of siege remained.
5:1–4 a third: In the second symbol act, shaving with a sword, Ezekiel illustrates three destinies of the inhabitants of Jerusalem. During siege, the city experienced unprecedented acts of cannibalism (Ezek 5:10; cf. covenant curse in Lev 26:29; Deut 28:53–57; Lam 2:20). Subsequent burning of hairs tucked in Ezekiel’s garment reinforces the fate of the last third (Ezek 5:12 summarizes with only three groups).
5:7 more unruly than the nations: God’s plan for Israel was that the nation would live in such a manner as to offer light to the nations and so attract them into relationship with the Lord (Deut 4:6–8; Isa 2:1–4; 42:6–7). The irony is that Israel’s behavior showed nothing distinct but in fact surpassed the nations in idolatry, wickedness, and injustice. This lies at the foundation of God’s accusation and judgment and therefore lies at the heart of the message to teach from this passage today.
In the description of judgment in this paragraph, there is a translation difficulty that the teacher might wish to be aware of. The phrase rendered in the NIV, “I will shave,” appears in other translations as “I will withdraw” (ESV; NASB; NET). The word means to “reduce” (Exod 5:8; Deut 4:2), and in contexts of hair it can mean to “shave” (Isa 15:2; Jer 48:37), so the NIV makes good sense in the context of Ezek 5 (cf. NJPS).
5:13 spoken in my zeal: The judgment of God for Israel’s failure to be distinct points to a very important attribute, his jealousy for his people. The word translated “zeal” often denotes the jealousy experienced by someone in an exclusive relationship (Num 5:14; Song 8:6) or passion for the interest of another (2 Kgs 10:16; Ps 69:9). As such, it describes God’s feelings toward the people with whom he is in covenant, both to exclude all rivals (Ezek 8:3–5; 16:38) and to execute his kingdom program on their behalf (Zech 1:14–15; Isa 59:17). In the context of Ezek 5, God’s jealousy results in judgment in order that his people might know his demand of exclusive devotion. In fulfillment of the jealousy promised in Deut 29:20, God will defend the covenant relationship with severe sanctions, alluded to in Ezek 5:14–17 (cf. Lev 26:32–33; Deut 32:22–24).
Theological Bridge to Application
The covenant relationship takes central place in the announcement of judgment in this passage. The covenant will surface again both in contexts of judgment (Ezek 16:61–62; 17:18–19) and restoration (Ezek 34:25; 37:26), especially in the important covenant theme of God’s presence (Ezek 48:35). God has a purpose for Israel, his covenant people (a means of blessing for the nations), and it is the perversion of this kingdom plan that stirs God’s zeal to protect the covenant through judgment. God judges even his covenant people when they fail to fulfill his purposes for them corporately. God’s jealous nature is not of the immature sort that often characterizes human zeal. Rather, his jealousy for his people and his kingdom guards his covenant relationships and his purpose for human history.
Focus of Application
The nation Israel was called into covenant relationship with God to bring the blessings of Abraham to the nations (Gen 12:3; Exod 19:5–6, “a kingdom of priests”). One aspect of this involved living distinctly by God’s standards and so attract others to him (Deut 4:6–8; 1 Kgs 8:41–43; Isa 2:1–4; 42:6–7).45 At the foundation of Ezekiel’s accusation against Judah is the nation’s failure in this regard; indeed, their behavior exceeded the surrounding nations in wickedness.
Similar to Israel, the community of believers today is called to bear witness to the ways of God through their style of living (Matt 5:13–16; Titus 2:10; 1 Pet 2:15–16). Simply living righteously is a reminder to people that there is a God to whom one must give account, which often provokes conviction and sometimes anger in others (1 Pet 3:13–17; 4:1–5).Steadfastness in such faith is a sign of destruction for those who oppose God (Phil 1:27–28). But conversely, when Christians fail to show by their lives the distinct beauty of God’s kingdom, they betray the covenant into which they are called and incur God’s displeasure. It is tragically the case, particularly in the United States, that Christians have become so syncretized to the culture around them that the distinction is hardly noticeable, whether it is failure to love one another, consumerism, or grasping for social and political power. Whatever the nature of judgment for believers, it stands as a strong warning to live as citizens of God’s kingdom (Rom 14:10; 2 Cor 5:10; 1 Pet 4:17). Although the warning to teachers in Jas 3:1 pertains primarily to one’s speech, it implicitly gathers in the whole of one’s life (Jas 3:2). God’s displeasure, even if it is not eternal wrath, is a consequence to be avoided. For discussion of temporal discipline of Christians, see the application section to Ezek 3:16–27.
39. Mari letter ARM 26 206 lines 10–22 (Nissinen et al., Prophets and Prophecy, 38).
40. See Bodi, “Ezekiel,” 412–14, for illustration and discussion of clay models and siege technology.
41. Greenberg, Ezekiel 1–20, 104.
42. Block, Ezekiel 1–24, 176. For the view that the 390 years and 40 years are Israel’s and Judah’s guilt respectively, see Taylor, Ezekiel, 78–80.
43. For helpful discussion, see Block, Ezekiel 1–24, 168–69; and Wright, Ezekiel, 79–80.
44. Block, Ezekiel 1–24, 180–81.
45. For an excellent discussion of this, written for a popular audience, see Wright, The Mission of God’s People.
Our Grievous Idols
Ezekiel 6:1–14
Ezekiel’s Message
Idolatry grieves the heart of God and warrants our remorse.
Key Themes
• Human creations that replace the true God are diverse and abundant.
• Idolatry grieves the heart of God and should evoke remorse in us.
• Idolatry stirs God to judgment.
Context in Ezekiel
The opening formula in Ezek 6:1, “The word of the Lord came to me,” identifies this as a new unit separated from chapter 5. The oracle ends with the formula, “they will know that I am the Lord” (Ezek 6:14). The rhetorical aim of this passage is similar to the last (cf. Ezek 5:13, 16), that Ezekiel’s audience would know that the Lord is in sovereign control (cf. Ezek 5:5, 8) and acts to hold Israel accountable to the covenant. But a new emphasis in chapter 6 is the profusion of idolatry that grieves God and should stir remorse in the heart of his people.
Special Topic: High Places and Sacred Trees
Before the centralization of worship at the Jerusalem temple, various other locations were used for worship of Yahweh. Some of these shrines are called “high places” (1 Sam 9:11–35; 10:5 1 Kgs 3:2–4). After the building of the central sanctuary, sacrifice
