will murder. Anyone whom thieves have not murdered, the king’s weapon will overcome . . .” [and on for another seven rounds].50
7:17 wet with urine: The figure of speech here is unclear. Some translations (e.g., ESV, NASB, NJPS) render the second half of v. 17 in a way that closely parallels the image of “limp” hands in the first half of the verse. So, “knees turn to water,” that is, they have no supporting strength. On the other hand, the NIV (cf. NET) reflects an understanding that this is a euphemism in which the Hebrew idiom, “knees running with water,” refers to urine coming down the legs. Either translation is possible, but the NIV translation is more likely, given this particular combination of words. While the word picture differs, the same grammatical idiom expresses the idea of eyes running with tears (Jer 9:17; Lam 1:16).51 An Assyrian text expresses the same imagery of soldiers fleeing in battle and passing urine in their fear: “Their hearts throbbed like the pursued young of pigeons, they passed their urine hotly.”52
7:19–20 caused them to stumble: The sense in which the wealthy stumble is clarified by reference to “idols” made with their gold and silver. Merely making such objects constitutes illicit worship (see chapter 6), but here Ezekiel mocks the impotence of religious belief behind idolatry—these objects and the gods they represent cannot truly save (cf. Isa 46:6–7; Jer 2:25; 11:12; esp. Zeph 1:18).
7:22 desecrate the place I treasure: In the days of Jeremiah, there was a false sense of security among the leaders of Jerusalem that God would never allow foreign armies to harm the holy city of his temple (Jer 7:4). Ezekiel, as well, warns that this is a false hope. In the logic of this context, if God is willing to suffer the loss of the gold and silver treasures of his own temple, how much more at risk is the opulence of the wealthy inhabitants of Jerusalem.
7:23 full of bloodshed: Amplifying the culpability of the wealthy is the social atrocity by which they amassed such wealth (cf. Ezek 22:6, 27). The Old Testament testifies to some who gained material success by virtue and hard work (Boaz in the book of Ruth; cf. Prov 10:4; 21:5); but frequently, the means of financial gain in Israelite society was through injustice and physical violence (Ahab seizing Naboth’s vineyard [1 Kgs 21:1–16]; cf. Isa 1:21–23; Amos 2:6–8; Mic 7:3; Hab 1:2–4; Zeph 1:8–9). It is this aspect of materialism, the disregard for human welfare, that lies deeper in Ezekiel’s accusation against not only idolatry but the broader range of misconduct (Ezek 7:3–4).
7:26 they will go searching: As it becomes apparent to the inhabitants of Jerusalem that disaster is looming, they will look beyond their trust in material self-sufficiency to human resources; but all of the customary leaders who might offer hope (cf. Jer 18:18; Mic 3:5–7) will also fail them.
Theological Bridge to Application
God is merciful and eager to relent of judgment (Exod 34:6; Jonah 2:9; 4:2). Before the call of Ezekiel, there was a time in Jerusalem’s moral and social decay when the prophet Jeremiah offered hope if the city would repent (Jer 4:3–4; 7:1–3; cf. Zeph 2:1–3). However, in the ways of God, there comes a time when it is too late to turn to him (Ps 32:6; Isa 55:6). It is evident in Ezek 7 that the time had passed for Jerusalem, underscoring the terrible consequences of delay. There comes a point when God says, “Enough!”
Focus of Application
This chapter of Ezekiel presses upon each person the urgency of turning to God. There is a point after which turning to God for mercy is too late; and bargaining for time is a foolish gamble, since he sovereignly dictates the timing of his judgment. This principle applies to unbelievers, who might postpone coming to terms with their need for salvation. It also applies to people of faith, who live in relationship with God; yet both conspicuous and subtle sin stubbornly remain in the lifelong process of becoming more dependent on God and more like him in character. It is fortunate that God does not expose every dark corner of sin in our lives all at once; rather, his Spirit continually and with increasing subtlety sheds light on our outward behavior and inner thought world. What is demanded is a prompt response whenever there is conviction.
Ezekiel’s accusations in this passage touch on several particulars. First, Ezek 7 carries forward from chapter 6 the theme of outward, more obvious expressions of idolatry. For Jerusalem, their worship of divine images was “detestable” (Ezek 7:3–4, 20); and North American, even christian, culture has its visual counterparts in the institutions and individuals we inappropriately celebrate. But second, at a deeper level, the making of idols was only a capacity that underlying material wealth made possible (Ezek 7: 19–20). Alongside wealth there is always the danger of materialism, which in turn fosters self-reliance in a way that undermines dependence on God.
Third, unjust, illicit, or unethical business and financial practices often exist at the foundation of wealthy gain. People, often those with less social capital, are literally robbed of their financial capital. The prophets, including Ezekiel (Ezek 7:23), use such language as “violence” and “bloodshed” to indict those who gain by the disadvantage of others. Sometimes this language is figurative, but in some cases real physical harm, even if indirect, is done to people who suffer from the actions of those more powerful than them. This application touches back to the detestable conduct denounced in Ezekiel’s opening oracle. Ezekiel affirms that even the wicked know better than this and stand condemned by their own standard (Ezek 7:27).
Finally, when people realize that material resources no longer offer any hope, they often turn to and depend on human help. In modern society, this often takes the form of political, legal, or medical help, as our culture elevates professionals to divine status in terms of our expectations and hopes. There is a thin line between, on the one hand, the wise and godly pursuit of human assistance from professionals whom God has provided, and, on the other hand, placing one’s final hope in such resources.
49. For alternatives, see Block, Ezekiel 1–24, 255–56.
50. Erra and Ishum (COS 1.113: 413). See also Bodi, “Ezekiel,” 419.
51. For technical discussion, see Greenberg, Ezekiel 1–20, 152.
52. Grayson, Royal Inscriptions, 184 (no. 22, vi 29–31). See also Greenberg, Ezekiel 1–20, 152. The quotations of this line in Block, Ezekiel 1–24, 281 and Bodi, “Ezekiel,” 419 incorrectly cite CAD 8, 103, which should be CAD 16, 103. The latter translates the text “they passed hot urine.”
Rebellion in God’s Face
Ezekiel 8:1–18
Ezekiel’s Message
Whether in secret denial of God or in open rebellion against him, human sin eventually provokes God to merciless judgment.
Key Themes
• There are degrees of sinful attitude that provoke corresponding degrees of anger in God.
• Denying God’s knowledge of sin is illusory.
• Turning from God can manifest itself in bold rebellion.
• God regards violent injustice between human beings as more reprehensible than grotesque apostasy.
Context in Ezekiel
The date formula
