a symbol of life associated with Tammuz and Ishtar.64 Alternatively, since the reference comes immediately after the accusation about violence, the phrase may denote a gesture of contempt or physical insult toward God commensurate with the severity of violence.65 The line had been crossed beyond which there was no hope for mercy from God (Ezek 8:18; cf. chapter 7).
Theological Bridge to Application
Against the elders’ claim that the Lord had departed and does not observe their activity (Ezek 8:13), stands the reality that the God of glory was indeed present. There are two important implications: First, God is longsuffering (Exod 34:6), as testified by his continued presence in his temple throughout years of such abominable idolatry. His reluctant departure in chapters 9 and 10 reinforce this observation. Second, denying God’s knowledge of any human affair is illusory. Perhaps these men assumed that God was not present in his temple; nevertheless, they conducted their affairs in secret, just in case, in order to remain unobserved. Yet the walls and darkness were penetrated by his watchful eye. Even had the glory been absent, he would be present to know (cf. Pss 11:4–5; 139:2, 7).
Focus of Application
Many details concerning the idolatrous practices in Ezek 8 evade our understanding. Nevertheless, the heart of the vision is clearly signaled by changes between scenes (e.g., Ezek 8:6, 13, 15): first, the progressive closeness of idolatry in the direction of God’s very presence (movement from outside the gateway to the porch of temple), and then the increasingly brazen attitude on the part of idolaters against God (hiding in secret to turning one’s back on God’s face). It is also helpful to bear in mind that Ezekiel is experiencing a vision, which like a dream-experience need not cohere to reality in every way. So, for example, attempting to make perfect sense of Ezekiel’s tunneling into the gatehouse is irrelevant to the intention of the visionary experience and narrative portrayal.
It is often the case that severity of sin is measured by a hierarchy of behaviors, the exact order of which often varies from community to community. While not denying that there are degrees of severity to sin and its consequences (Ezek 8:17 is a reminder), the attitude of the individual toward God is equally important as we think about sin in our own life or in our faith community. God’s tolerance measures the heart as much as the action (Pss 32:5; 51:17; compare Jesus’ differing posture toward sinners and Pharisees).
The second scene portrays the complexity of practical atheism. Sins committed in secret or harbored in the fantasies of the heart are not hidden from God (cf. Pss 10:11; 94:7; Zeph 1:12; Prov 15:3), although even committed believers can fall prey to this illusion in practice. Positive correction for this attitude flows from Pss 19:12–14; 138:23–24.
More severe condemnation applies to brazen defiance. In contemporary terms, this would describe the person who confesses faith but at the same time insults God and tarnishes his reputation by publically flaunting their behavior. It is this sort of situation that elicits church discipline. The difference between those who struggle under sin’s burden and those who flippantly ignore it is immense in God’s eyes.
The concluding accusation in Ezek 8:17 reminds us that God does weigh different sins in their degree of severity. Unfortunately, communities of believers have too frequently devised their hierarchy of sins based on the types of behavior that permit easy evaluation. Those who do not measure up are censured. This obsession with “external” sin can result in a benign silence regarding “internal” sin. But the specific point in this vision (like the oracle of chapter 7) is that injustice, especially in forms that result in physical harm, tops the list. When one observes the moral issues that often play large on the agenda of churches, the hierarchy of popular Christian values often overlooks this.
53. For literary design, see Block, Ezekiel 1–24, 272–73.
54. Greenberg, Ezekiel 1–20, 168.
55. For discussion of Asherah, see Curtis, “Canaanite Gods,” 140–41.
56. Further, see Bodi, “Ezekiel,” 420–21.
57. Block, Ezekiel 1–24, 281.
58. Greenberg, Ezekiel 1–20, 169.
59. Bodi, “Ezekiel,” 421–22; Greenberg, Ezekiel 1–20, 169–70.
60. Block, Ezekiel 1–24, 291.
61. Greenberg, Ezekiel 1–20, 171.
62. Block, Ezekiel 1–24, 295–96.
63. For discussion of this idiom discussed by Greenberg, Ezekiel 1–20, 172 (1 Kgs 16:31; Isa 7:13).
64. Bodi, “Ezekiel,” 423.
65. For discussion, see Greenberg, Ezekiel 1–20, 172–73.
Mercy for the Broken of Heart
Ezekiel 9:1–11
Ezekiel’s Message
In the midst of complete judgment, God extends his mercy to those who grieve over sin.
Key Themes
• God shows mercy to those who grieve over sin.
• God’s judgment is horrifying in its completeness.
• Judgment begins with the leadership of God’s people.
• God’s judgment is commensurate with the sin.
Context in Ezekiel
In Ezek 9, the focus of the vision changes from scenes of idolatry to a scene of the resulting judgment. The transition from the end of chapter 8 is marked by an ironic play on words in the the original text, which is captured by the ESV: “Though they cry in my ears with a loud voice, I will not hear them. Then he cried in my ears with a loud voice” (Ezek 8:18—9:1a). Those to be judged will cry out for help to the God who cries out for their judgment. But the passage sounds an important counter-note, that in the midst of judgment God shows mercy to those who grieve over sin.
Interpretive Highlights
9:1 appointed to execute judgment: This notion is similar to that in other texts in which God sends angelic agents to bring calamity in judgment (Ps 78:49 [the exodus plagues]; 2 Sam 24:15–16; 1 Kgs 22:19–22). In the historical outworking of this vision, it is the Babylonian army who destroys.
9:2 a man clothed in linen . . . writing kit: Six executioners plus the man in linen brings the total to seven, a complete number to thoroughly accomplish the task. Linen garments
