Tag: Babylonians

Posted in Exposition

Ezekiel 24:1-14 The Parable of the Cooking Pot

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INTRODUCTION TO EZEKIEL CHAPTER 24

Ezekiel 24 serves as the climactic turning point in the book – the decisive moment when prophecy moves from warning to fulfilment. For the last time Ezekiel predicts the destruction of Jerusalem and its people. This is followed by symbolism that must have affected even the most hardened of his opponents.

The destruction of Jerusalem is prophesied in the parable of a cooking pot and then symbolised in the death of Ezekiel’s wife. The oracle and the death of Ezekiel’s wife are dated the same day and both images function together to signify that Jerusalem’s calamities will be so extreme that they are beyond any expression of sorrow. The two interlock to signify external suffering and internal collapse.

The chapter may be viewed as consisting of two main sections – the parable of the cooking pot and the death of Ezekiel’s wife – although also, as Petter (2023, Introduction to 24:1-27) observes, within these sections is ‘a series of five shocking announcements: the news of the city’s siege (24:2), the death of Ezekiel’s wife (24:16), the end of the sanctuary (24:21), the news from the fugitive (24:26), and the news Ezekiel will speak again (24:27).’

1-14 The Parable of the Cooking Pot

(1-3a) A threefold instruction: record the date, use a parable, declare it to the rebellious house.

This oracle and the death of Ezekiel’s wife are dated the tenth day of the tenth month of the ninth year – the date on which Nebuchadnezzar’s forces commenced the siege of Jerusalem. All hope of deliverance has now gone, the time of intense pressure has arrived.

The oracle is viewed as very important because Ezekiel is emphatically told to record that particular date. In v.2 he is instructed to ‘write thee the name of the day, even of this same day… this same day.’

On that day – ‘the tenth day of the tenth month of the ninth year’ – Ezekiel announced to the exiles in Babylon that, some 400 miles away, Nebuchadnezzar had ‘set himself against’ (pressed violently upon, leaned heavily on, cf. Psa 88:7) Jerusalem. Ezekiel could not possibly have known that Nebuchadnezzar’s army had begun the siege of Jerusalem that very day except by revelation from YHWH.  This record would therefore be indisputable proof, to anyone who later checked the dates of his prophecies, that he was a true prophet of YHWH.

Modern scholars debate what year that ‘ninth year’ actually was. According to the Parker-Dubberstein chronology the date equates to 15 January, 588 BCE. Albright, however, calculates the year as 587 BCE and Thiele as 586 BCE.

Throughout the book of Ezekiel dates are based on the year of King Jehoiachin’s exile which, since Nebuchadnezzar replaced Jehoiachin with Zedekiah, was also the year of Zedekiah’s accession. Three other biblical passages confirm that the date given by Ezekiel is that on which the siege of Jerusalem began – only they express it in terms of Zedekiah’s reign – the ninth year of Jehoiachin’s exile corresponding to the ninth year of Zedekiah’s reign.

And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about. And the city was besieged unto the eleventh year of king Zedekiah. 2 Kgs 25:1-2

In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadnezzar king of Babylon and all his army against Jerusalem, and they besieged it. Jer 39:1

And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and pitched against it, and built forts against it round about. So the city was besieged unto the eleventh year of king Zedekiah. Jer 52:4-5

Ezekiel is then instructed to use a parable (māšāl – proverb, parable) and declare it to ‘the rebellious house.’ This most likely refers to the exiles who are with him in Babylonia (Ezek 2:5, 6; 12:2, 3, 9; 17:12) but perhaps also to the inhabitants of Judah. Details of the parable occupy vv.3b-14.

(3b-5) The parable involves a cauldron or cooking pot (siyr). Those for domestic use were normally made of pottery but the cauldron Ezekiel has in mind is made of copper/brass (v.11) which may suggest a large one like those used in the Temple (2 Kgs 25:14). In 11:1-12 Ezekiel has already referred to a proverb about a cooking pot that was widely quoted by the Judahites. The image of a cauldron was loaded with meaning for the people of Jerusalem who considered themselves to be like choice meat in the safety of YHWH’s protective pot (the city). Ezekiel now turns their own metaphor on its head and uses it to illustrate Jerusalem’s fate.

Addressing Ezekiel as if he were an imaginary cook YHWH tells him to:

  • set the cooking pot [on the fire] – the pot represents Jerusalem and the ‘setting on’ indicates the beginning of the siege.
  • pour in the water.
  • ‘gather the pieces thereof’ – the pieces of meat belonging to the cooking pot – they represent the inhabitants of Jerusalem prepared for judgement.
  • ‘even every good piece, the thigh, and the shoulder; fill it with the choice bones. . . take the choice of the flock’ – the best cuts of meat from the best animals represent the leading citizens of Jerusalem.
  • pile on the logs (bones) under the pot – the fire represents the siege – the heat intensifies – severe judgement.
  • boil the meat well – the verb rāṯaḥ (boil, seethe, be agitated) only occurs elsewhere in Job 30:27; 41:31. ‘Cook (KJV , seethe) its bones it in the pot’ – the judgement will be thorough and even the most durable will not survive.

Opinions differ as to whether the prophet publicly enacted this parable. Keil (1876, p.341) thinks that he did not but rather maintains that: the ensuing act, which the prophet is commanded to perform, is not to be regarded as a symbolical act which he really carried out, but that the act forms the substance of the māšāl, in other words, belongs to the parable itself.

It is possible, however, that Ezekiel did actually put a cooking pot on a wood fire and boil pieces of meat in it to symbolise what the population of Jerusalem would endure during the siege. To have done so would not have seemed unusual for the book records him enacting several of his prophecies:

  • 4:1-3 The siege.
  • 5-1-4 The city’s destruction.
  • 12:1-16 The process of going into exile.
  • 12:17-20 The fear and despair of the people of Jerusalem.
  • 21:18-23 The two routes the king of Babylon could choose.
  • 37:15-28 The two sticks symbolising the reunification of Israel and Judah.

(6-8) ‘Wherefore’ or ‘Now then’ indicates a transition from the parable itself to further explanation by YHWH. In v.6 he pronounces woe directly upon Jerusalem, calling it ‘the bloody city;’ this is repeated in v.9. That Jerusalem is notorious for murder (judicial killings and child sacrifice) is referred to in 11:6; 13:19; 16:21; 22:3. The term ‘bloody city’ was previously used by Nahum (Nah 3:1) to describe the city of Nineveh.

Jerusalem is a pot with reddish ‘scum’ (corrosion or deposit) in it that cannot be removed. The sin of murder has become part of the very fabric of the city. Since copper/brass does not rust some scholars view this ‘scum’ as verdigris, others as flaws in the metal itself and others as hardened food residue that will not scrub off.

Yet another view is that the corruption does not belong to the metal of the pot but to its contents, i.e. the meat. According to v.6 the scum is inside the pot and in v.7 so is blood. Since the consumption of blood is taboo to the Israelites (Gen 9:4; Lev 3:17; 17:10-14; Deut 12:23-25) the flesh in the pot is viewed as contaminated. The Judahites may think of themselves as choice cuts of meat but in YHWH’s sight they are putrid flesh. The meat is to be brought out of the cauldron ‘piece by piece;’ i.e. the city’s population will be taken into captivity or killed. All efforts to cleanse the filth have failed – this idea will be developed in vv.12-13.

‘Let no lot fall upon it’ – refers to the practice of decision-making by casting lots (Lev 16:7-10; Num 26:55-56; Josh 13:6; 1 Chron 24:5, 7; 25:8; 26:13-14). The results are reckoned to be God’s will: The lot is cast into the lap; but the whole disposing thereof is of the LORD. Prov 16:33. In the context of this oracle the reference may be to the casting of lots by a victorious army in order to decide which captives should be allowed to live and which should put to death (2 Sam 8:2; Joel 3:3; Nah 3:10). There is no need to cast lots concerning the leading citizens of Jerusalem for they will be executed (Jer 39:6).

Verses 7-8, beginning with ‘For,’ give the reason why the contaminated pieces of meat (the people of Jerusalem) are rejected. The city has openly and shamelessly shed blood and there has been no attempt to cover up its sin. The background to v.7 is another taboo concerning blood: And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. Lev 17:13.

‘Her blood -‘ i.e. the blood that Jerusalem has shed – has not been covered up but deliberately poured out for all to see on non-porous rock that would not absorb it. That blood cries for vengeance (cf. Gen 4:10; Job 16:18; Isa 26:21). YHWH’s response is to likewise set Jerusalem’s blood on a rock uncovered. This will serve as a witness to other nations of the crimes that she has committed.

(9-12) In verses 9-12 the image of YHWH building a huge fire depicts the unleashing of his wrath upon Jerusalem ‘Therefore’ (i.e. because Jerusalem is full of blood and filth) YHWH again (see v.6) pronounces woe on the city and says that he will make the pile of wood great (cf. Isa 30:33).

Since YHWH is responsible for stoking the fire the siege of Jerusalem is not a random disaster but deliberate punishment by YHWH. The imaginary cook is given further instructions:

  • heap on wood.
  • light the fire
  • mix in the spices (KJV, ‘spice it well’)- the verb rāqaḥ is normally used for the process of making perfume and also for the preparation of the ingredients of the sacred anointing oil (Ex 30:33) – spices enhance the taste of meat – this may mean that the Chaldeans will enthusiastically enjoy destroying Jerusalem, just as hungry people enjoy well-seasoned food.
  • boil the meat away – the judgement is thorough and final.
  • empty the residue into the fire and burn the bones – the people will be dispersed and the city will be destroyed by fire. The image intensifies; it moves from cooking in v.5 to cremation in v.10. The city will lie desolate.
  • set the empty pot back on the coals and heat it until it is red hot and molten. All the impurities will be burned up. This recalls the smelting image in 22:20-22.

Jerusalem (v.12) has frustrated all efforts to cleanse her. The earlier attempts to do so may have included the messages from YHWH delivered by the prophets and perhaps also the reforms of King Hezekiah (2 Kgs 18; 2 Chron 31) and King Josiah (2 Kgs 22-23). The Chronicler gives the following apt assessment:

And the LORD God of their fathers sent to them by his messengers, rising up quickly, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees. . . 2 Chron 36:15-17a

The scum in the pot has not been removed so into the fire with it!

(13-14) YHWH again addresses the city directly saying that every time he tried to cleanse her she refused to be purified from her uncleanness. Therefore she will not be pure again (there will be no more opportunities for cleansing) until his wrath against her has been satisfied.

The oracle closes with the formula: ‘I the Lord hath spoken’ (v.14). God’s word guarantees the fulfilment of what he has said. He will not reconsider or renege, what Ezekiel has prophesied will come to pass. This certainty is expressed in three negative statements:

  • I will not refrain, not go back
  • I will not spare
  • I will not repent (be sorry, moved to pity)

YHWH has spoken, Nebuchadnezzar’s army has now arrived. The Chaldeans will judge Jerusalem according to her ways and deeds. She is facing the consequences of her own choices.

SUMMATION

This oracle shatters once and for all the false view held by the Jerusalemites that they are YHWH’s chosen cuts of meat in the protective cauldron and that the city is therefore inviolable. Even though they were God’s people they could not evade the consequences of their sin. Like corrosion in the pot sin that is not addressed becomes deeply ingrained. When grace is consistently rejected then God’s righteous judgement upon the sinner is inevitable. The oracle emphasises that the sovereign God is directing the judgement upon Judah; the Babylonian invaders are merely his instruments.

Even while Ezekiel was delivering this solemn parable he became aware that he was about to experience great sorrow. His experience of loss was about to become the ultimate sign to the people of Judah. Chapter 24:15 moves seamlessly from public preaching to private tragedy. Inside a few hours Ezekiel’s wife will die.

BIBLOGRAPHY

BOOKS

Keil, C. F. (1876). Biblical Commentary on the Prophecies of Ezekiel, Vol 1. Transl. J. M. Martin. Edinburgh: T & T Clark.

Parker, R.A. and Dubberstein, W.H. (1956). Babylonian Chronology 626 B. C. – A. D. 75. Rhode Island: Brown University Press.

Petter, D.L. (2011). The Book of Ezekiel and Mesopotamian City Laments, Academic Press, Vandenhoeck & Ruprecht

Thiele, E. R. (1983). The Mysterious Numbers of the Hebrew Kings, Grand Rapids, Michigan: Zondervan

JOURNAL ARTICLES

Albright, W. F. (1956). The Nebuchadnezzar and Neriglissar Chronicles. Bulletin of the American Schools of Oriental Research, 143, pp. 28–33.

Thiele, E.R. (1944). The Chronology of the Kings of Judah and Israel. Journal of Near Eastern Studies, 3(3), pp.137–186.

DIGITAL RESOURCES

Petter, D. L. (2023). Ezekiel. [online] Available at: https://www.thegospelcoalition.org/commentary/ezekiel/ accessed 22 November, 2025

Posted in Exposition

Ezekiel 23:1-49 – The Oracle Concerning Aholah and Aholibah (Part 2)

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11-21 – AHOLIBAH (JERUSALEM) JUDAH

(11) Verse 10 ends with Aholah (Israel) having suffered punishment for her infidelities and having become a byword among other women (‘the nations’). This section (vv.11-21) makes the point (11, 14, 19) that Aholibah (Jerusalem) saw her sister Aholah’s fate but did not learn from it. Judah did not heed the warning from the past.

(12-13) Just as her sister had done (vv.5-6) Aholibah ‘lusted after’ (doted upon) the impeccably dressed young Assyrian cavaliers. She became more corrupt in her lust than her sister; her pattern of behaviour escalating as time progressed.

This may include a historical reference to Judah under Ahaz (735-715 BCE), a king who submitted to Assyrian rule – see 2 Kgs 16 and Isa 7.

Notice that in the oracle there are three objects of Aholibah’s admiration – the Assyrians v.12, the Chaldeans v.16 and Egypt’s concubines v.20.

(14-21) Judah’s fascination with the Chaldeans (Babylonians) is depicted as lust for ‘men portrayed upon the wall’ (probably a reference to Babylonian wall reliefs). Aholibah was attracted by these brightly coloured engraved images (possibly using ochre) of soldiers wearing red uniforms as well as broad waistbands and flowing turbans. This was the typical dress of high-ranking Babylonian military officers.

Having only heard reports of Babylonian might Judah sent ambassadors to seek an alliance. It is possible, but not certain, that Hezekiah first contacted the Babylonian king Merodach-Baladan who then sent an embassy to Jerusalem (2 Kgs 20:12-21; Isa 39:1-8). The point in these verses is not so much idolatry as unnecessary and ill-advised political alliances.

(17-18) The Babylonians came to Judah in bed and made her unclean but afterwards her soul abhorred them. The expression (mind is alienated KJV) occurs in Ezek 23 :17, 18, 28 and Jer 6:8. The verb yāqa‘ means to turn away or alienate and in a different context is used for the dislocation of Jacob’s hip in Gen 32:25.

Ezekiel is reminding his audience that after a time relations with the Babylonians soured. For example: Jehoiakim revolted against Babylonia c. 598 BCE. Jehoiakim died during the revolt and his eighteen year old son Jehoiachin (also known as Jeconiah or Coniah) succeeded to the throne of Judah but surrendered to Nebuchadnezzar after three months. Jehoiachin, along many leading Judahites, was then deported to Babylon. Nebuchadnezzar installed Zedekiah as a puppet king but nine years later he too rebelled against Babylonian rule (See 2 Kings 24).

Thus Aholibah (Jerusalem) revealed her nakedness and her harlotries with the result that YHWH turned away from her in disgust just as he had with her sister Aholah (Israel).

(19-21) Having been unfaithful to YHWH with powerful men like Assyria and Chaldea Aholibah did not return to the Lord but instead ‘called to remembrance’ the early days in Egypt. The verb means ‘to search for.’ The idea is that she reverted to an earlier pattern of behaviour; in this case the idolatry of her youth in Egypt.

She therefore sought a relationship with Egypt; longing to be one of Egypt’s concubines. Egypt, a world power at the time, is metaphorically described in graphic, animalistic terms as being sexually potent. Ezekiel employs coarse language in order to emphasise Aholibah’s excessive, unrestrained lust for foreign powers and also to evoke a feeling of revulsion in his audience.

The prophets of YHWH disapproved of Judah’s political flirtations with Egypt. Like Ezekiel, Isaiah and Jeremiah viewed Egypt as an unreliable ally (Isa 30:1-7; 31:1-3; Jer 2:18; 37:5-10).

Notice that until v.21 the verbs are in the third person (‘she’) but now change to the second person (‘you’). This anticipates YHWH directly addressing Aholibah in vv. 22-35 when announcing her punishment.

22-35 – AHOLIBAH’S PUNISHMENT

(22) ‘Therefore’ (i.e. because of her infidelities), followed by the prophetic messenger formula (‘thus saith the Lord God’), is followed by a direct message from YHWH to Aholibah (Jerusalem) stating his intention to punish her. He will accomplish this by bringing her former ‘lovers’ (the nations that she once courted) against her to attack her. Those with whom she was once allied but from whom she has turned in disgust (‘mind is alienated’ see on v.17 above) will become her deadly enemies.

(23-24) They include the Babylonians and various other groups, described as ‘desirable young men,’ ‘governors and officials,’ ‘cavalry officers and men of renown’ (lit. persons summoned to a meeting, Num 1:16; 16:2), who will come against her with military might. The list specifies:
– the Babylonians (sons of Babel) – the Neo-Babylonian empire under Nebuchadnezzar II, the superpower at that time
– the Chaldeans – a people group in the south of Babylonia – dominant in the Neo-Babylonian empire
– Pekod – possibly an Aramean tribe – from Syria
– Shoa – unknown
– Koa – unknown
– all the Assyrians (sons of Asshur) – possibly defeated Assyrian army units that had been pressed into military service by the Babylonians.

This confederation of Babylonian allies and vassals will attack Judah with an impressive array of the latest military equipment – weapons, chariots, wagons, large and small shields and helmets. YHWH will punish Judah by allowing these forces to judge her by their own inhumane laws rather than by biblical laws.

(25-27) Aholibah (Jerusalem) will therefore suffer the atrocities of ancient warfare. This will include brutal mutilations such as rhinotomy (nose-cutting) and ear cropping. In those ancient honour-shame cultures mutilations had to do with shame. They asserted the domination of the aggressor and indicated a change in the victim’s status. For biblical examples of wartime mutilations see Judg 1:6-7; 1 Sam 11:2; 31:9-10; 2 Sam 4:7,12; 2 Kgs 25:7; Jer 39:6-7.

Many who survive mutilation will be killed and others taken into captivity. Jerusalem will be stripped and plundered and the properties left empty (‘thy residue’) by those slain or deported will be consumed by fire. These agonies will be deliberately instigated by YHWH; in them Aholibah will experience his jealousy (intense fervour). The judgement will be so severe that her lewdness and the harlotries learned in Egypt will cease. She will no longer look amorously at Egypt, i.e. seek a political alliance or military help. ‘Look amorously’ is conveyed by the expression ‘lift up thine eyes unto’ – this is how Potiphar’s wife looked at Joseph in Gen 39:7.

(28-32) Beginning with ‘For,’ followed by the prophetic messenger formula ‘thus saith the Lord God’ (as v.22), Aholibah’s punishment is further described using the indecent image of YHWH handing her over to her former lovers, whom she has come to abhor, to be made a public spectacle. They will strip her stark naked, expose and violate her. This imagery of being left exposed symbolises not only physical vulnerability but also spiritual disgrace. This is due to her unfaithfulness to YHWH in the form of idolatry and alliances with ungodly nations (v.30).

It is ironic that the very nations with which Jerusalem sought an alliance for protection will become her oppressors. The language of v.29 emphasises the depth of betrayal and the resulting shame: they shall deal with thee hatefully, and shall take away all thy labour, and shall leave thee naked and bare. ‘Take away all thy labour’ reflects one of the curses promised for covenant unfaithfulness in Deut 28:33: The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed always.

Verse 28 echoes vv.17, 22 and 16:37. Verse 29 echoes v.26 and 16:39. Verse 31, looking back to v.13, states that Jerusalem has walked in the way of her sister, Aholah (Israel), and thus will drink from the same cup of judgement.

(32-35) Verses 32-34 develop the thought of drinking from the same cup as her sister Samaria had drunk from (in 722 BCE, see 2 Kgs 17:6). This takes the form of a poem:

This is what the Lord GOD says:
“You will drink your sister’s cup,
which is deep and wide.
You will be an object of ridicule and scorn,
for it holds so much.
You will be filled with drunkenness and grief,
with a cup of devastation and desolation,
the cup of your sister Samaria.
You will drink it and drain it;
then you will gnaw its broken pieces,
and tear your breasts.
For I have spoken.”
This is the declaration of the Lord GOD. (Ezek 23:32-34 CSB)

The cup is large (deep and wide) and people will laugh at the fact that it is so great and has to be drained completely. Aholibah will be the object of derision and scorn because when she drinks the toxic contents she will stagger about, as if drunk, stunned by the severity of the judgement. The cup will be one of intoxication and grief, of ruin and desolation. The contents of the cup will drive Aholibah mad. Overcome by self-loathing, she will break it in pieces and self-harm with the fragments of pottery. Ortland Jnr (2016, p.129, footnote 82) explains:

The image is that of a cup filled to the brim with a powerful potion, to make the one who drinks it reel with an exaggerated drunkenness. Yahweh holds this cup in his hand and forces it to the lips of the nation to be judged. It represents, in real terms, the breakdown of order, the loss of control and good judgment, the panic and disarray, as a nation staggers like a drunk toward divinely ordained destruction. Cf. Ps. 75:9 [EVV 8]; Is. 51:17; Je. 25:15-16, 28; 51:7; La. 4:21; Hab. 2:16. The figure makes vividly clear to the Judahites ‘the compulsion there is to accept destiny, the impossibility of rejecting it, the trepidation at its death-dealing effects, the bitterness of the suffering it involves, and how it has to be tasted to the full’, to quote Eichrodt (1970: 331).

In v.35 YHWH emphasises that Aholibah (Jerusalem) will bear the consequences of her lewdness and whoredoms because she has forgotten him and cast him aside (‘KJV ‘behind thy back’ cf.1 Kgs 14:9; Neh 9:26).

36-45 – INDICTMENT OF AHOLAH AND AHOLIBAH

YHWH instructs Ezekiel to judge both Aholah (Samaria) and Aholibah (Jerusalem). He is to ‘declare’ (explain, make plain) to them their abominations (detestable acts) of idolatry and bloodshed. They have been spiritually unfaithful to YHWH by worshipping other deities. ‘Blood is in their hands’ refers to child sacrifice. They have offered their own children to pagan gods like Molech, burning them as sacrifices. To add insult to injury they would worship Molech and then, on the same day, go to the Temple to worship YHWH; thus placing Molech on a par with YHWH (cf. 2 Kgs 21:4-7). Their presence at the Temple profaned the sanctuary.

Verses 40-44 resume the adultery metaphor and describe the activities of the two harlots with the image in vv.40-42a of one woman (notice the singulars- ‘ye,’ ‘thou,’ ‘thy,’ ‘thyself,’ her’), probably Aholibah (Jerusalem), preparing herself for adulterous liaisons with foreign lovers. These liaisons represent political alliances with pagan powers like Egypt, Assyria and Babylonia. The washing, painting the eyes, decking with jewellery, sitting on an opulent divan in front of which is a table spread with lovely food and on which is set oil and spices to perfume the bed all symbolise seduction. These actions represent international diplomacy.

Many men came to carouse with her/them – in 42b the plural (‘their’) is resumed – these are described as ‘men of the common sort’ and ‘drunkards from the desert;’ probably a reference to the Assyrians and the Chaldeans. The latter were not desert-dwellers but came ‘from the desert’ in the sense that their route from Babylon to Judah would have involved skirting the top of the Arabian peninsula and travelling through Syria. These lovers put bracelets upon Aholah and Aholibah’s arms and beautiful crowns on their heads, i.e. alliances with foreign nations brought great wealth to both Israel and Judah.

In v.43 YHWH (or is it Ezekiel?) asks himself if these men will still engage with Aholah and Aholibah, two women who are ‘old (worn out, used up – used of the Gibeonites’ clothes in Josh 9:4-5) in adulteries.’ Sure enough, as Samaria and Jerusalem willingly play the harlot – i.e. are accessible to anyone, – the foreigners do ally with them.

Verse 45 is difficult in that it appears that YHWH describes the Assyrians and Babylonians as ‘righteous men’ who will judge and punish the women as adulteresses and murderers. The likely idea is that these conquerors are viewed as the instruments of YHWH and he will use them to enforce his justice and divine retribution. The standard penalty of the Law for adultery (Lev 20:10) and murder (Exod 21:12; Lev 24:17; Num 35:31) was death. This imagery suggests that the capital punishment of Samaria and Judah will be lawful and deserved.

46-49 – SENTENCING OF AHOLAH AND AHOLIBAH

This section concludes the allegory of Aholah (ISamaria) and Aholibah (Jerusalem) and describes their judgement for adultery (idolatry) and political alliances with pagan nations.

Staying with the metaphor of judgement for adultery the Lord YHWH states that he will summon a crowd (i.e. armies, see vv. 23-24) to come up against ‘them’ (Israel and Judah) to which he will hand them over to suffer the atrocities and violence of war and to be plundered. These armies will pelt them with stones, cleave them with swords, kill their offspring and burn down their properties.

At v.44 there is a change from ‘them’ to ‘your.’ YHWH directly informs Israel and Judah that their fate will serve as a warning to ‘all women’ (i.e. the surrounding nations) not to ‘do after your lewdness’ i.e. behave like the metaphorical Aholah and Aholibah. He announces that they will bear the punishment of their evil-doing and idolatry and, because of this discipline, will recognise that he is the Lord YHWH. Notice that in this allegory delivered by Ezekiel the punishment of Samaria (Israel) and Jerusalem (Judah) is viewed as simultaneous whereas in real life Israel’s had already taken place c. 722 BCE and Judah’s was yet to come – a few years later – in 586 BCE.

This oracle shows us the importance of remaining faithful to God and of placing our confidence in him for daily guidance and protection rather than trusting in human power and politics which can easily turn against us. God views persistent sin as a personal betrayal and it therefore has inevitable and severe consequences.

BIBLIOGRAPHY

Eichrodt, W. (1970). Ezekiel; a Commentary. Philadelphia, Westminster Press.

Ortlund Jnr, R.C. (2016). God’s Unfaithful Wife. InterVarsity Press.

Posted in Exposition

Ezekiel’s Vine Allegory: a Prophecy about Jerusalem – 15:1-8

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INTRODUCTION

In chapters 15, 16 and 17 Ezekiel delivers further messages from YHWH about impending judgement upon Jerusalem. These chapters contain striking allegories which convey YHWH’s perspective on Israel/Judah. In chapter 15 the nation is likened to a vine and in chapter 16 to an adulterous wife. Chapter 17 contains an allegory of two eagles and a vine.

Ezekiel chapter 15 falls into two parts:

vv. 1-5 The allegory of a vine – five rhetorical questions.

vv. 6-8 The allegory applied to the people of Jerusalem – six conclusions.

THE ALLEGORY OF A VINE (1-5)

(1) That this is a new oracle is indicated by the now familiar prophetic word formula ‘the word of the Lord came unto me saying.’ As we learn from previous chapters false prophets among the exiles in Babylon have been predicting that all will be well with Jerusalem. YHWH’s temple is there and he dwells in it, therefore the city is safe. One prophet, however, is predicting that Jerusalem will be punished and destroyed because of the people’s sinfulness and idolatry. That prophet is Ezekiel.

With this prophetic word formula Ezekiel claims that the content of his oracles does not consist of his own ideas; the messages come to him directly from YHWH and Ezekiel then passes them on to the people.

(2) Again addressing Ezekiel as ‘son of Adam’ YHWH employs a clever allegory to illustrate Israel/Judah’s guilt and punishment: he likens the nation to a grapevine. This image of Israel as a vine was familiar to Ezekiel’s fellow exiles.

Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: Gen 49:22

Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. Psa 80:8

For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant… Isa 5:7 (The parable of the vineyard Isa 5:1-7)

In that day sing ye unto her, A vineyard of red wine. I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Isa 27:2-3

Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? Jer 2:21

Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. Hos 10:1

The conventional interpretation of this familiar image focused on the vine’s purpose and ability to bear fruit. Indeed, that is the interpretation which Jesus applied in John chapter 15. Here in Ezekiel chapter 15, however, the fruit is not mentioned. The allegory is about the wood. It is not about Jerusalem being fruitless, rather it is about it being useless. YHWH addresses five rhetorical questions to Ezekiel which show how useless the wood of the vine is in comparison with the wood of the other trees of the forest. Its wood is portrayed as worthless and good for nothing.

QUESTION 1 – What is the vine tree more than any tree, or than a branch which is among the trees of the forest? 15:2

The implied answer to this question whether the wood of a vine is superior to the wood of other trees is: ‘No. its wood is inferior.’ The vine’s only value lies in its ability to bear fruit. If it does not bear fruit then it is useless.

QUESTION 2 – Shall wood be taken thereof to do any work? 15:3a

Again the implied answer is negative. Unlike other strong trees whose wood is suitable for construction or furniture the wood of a vine is useless for any kind of work.

QUESTION 3 – Will men take a pin of it to hang any vessel thereon? 15:3b

The wood of a vine cannot even be used to make a peg to hang things on.

QUESTION 4 – Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work? 15:4

Vine wood has no practical use; all one can do with it is burn it. Even then, it burns quickly.

QUESTION 5 – Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned? 15:5

If a healthy vine is already useless in its natural state then a burnt and damaged one is even more useless.

THE ALLEGORY OF A VINE APPLIED (6-8)

(6) This is an important verse since it serves as a bridge between the allegory in the first section and the explanation of the allegory in the second section. This verse contains the last mention of the vine in the chapter and also the first (and only) mention of Jerusalem. Beginning with the word ‘therefore’ (which tells us that what follows are conclusions drawn from that which has already been said) this verse moves the message on from allegory to reality. Jerusalem is no better than the other towns and cities in Israel/Judah so it too is destined to suffer destruction and burning. YHWH’s conclusions are set out in six statements:

STATEMENT No.1 – As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. 15:6

Just as a useless vine is consigned to the fire so will YHWH hand over the people of Jerusalem to be consumed by the ‘fire’ of invasion and destruction by the Babylonian forces.

STATEMENT No. 2 – And I will set my face against them; 15:7a, 7d

This expression, which is repeated for emphasis at the end of the verse, indicates that YHWH is opposed to the people of Judah. He is determined to bring judgement upon them.

STATEMENT No. 3 – They shall go out from one fire, and another fire shall devour them; 15:7b

This may mean that in previous invasions Jerusalem suffered some damage but will be totally destroyed as a result of the coming siege and pillage by the Babylonians. It may also suggest that some citizens might manage to escape the destruction but will then face further calamity (e.g. Jer 42:22; 44:12-14). Judgement is inevitable.

STATEMENT No. 4 – And ye shall know that I am the LORD, when I set my face against them. 15:7c

This recognition formula is common in Ezekiel. Here it is addressed (‘ye’ – you plural) to the exiles with Ezekiel in Babylon to whom he is delivering this oracle. When they will see what has happened to Jerusalem they will acknowledge that it is YHWH’s doing.

STATEMENT No. 5 – And I will make the land desolate, 15:8a

This reiterates that Jerusalem will be utterly destroyed.

STATEMENT No. 6 – Because they have committed a trespass,15:8b

This will happen because the Jerusalemites have committed a trespass – an unfaithful act. The destruction is a direct result of their actions. By worshipping idols the people of Jerusalem have acted unfaithfully towards YHWH so he will not protect the city. This idea of punishment for unfaithfulness is a common theme in the books of Chronicles – which use words like ‘trespassing’ and ‘transgressing’ to identify unfaithful acts (1 Chron 5:25; 10:13;2 Chron 12:2; 28:19; 29:6; 30:7; 36:14).

SUMMATION

In this short chapter YHWH gives a message about Jerusalem to Ezekiel who then relays the oracle to his fellow-exiles in Babylon. The first section of the chapter (vv. 1-5) contains a clever allegory which is communicated by the technique of asking rhetorical questions. The allegory inverts the usual picture of Israel as a valuable fruit-bearing vine by focusing on the wood rather than the fruit. The vine is revealed as useless and only fit for destruction. The second section (vv.6-8) applies the allegory to the people of Jerusalem (standing for the nation of Israel/Judah) and emphasizes their unfaithful acts and impending doom. The theme of unfaithfulness is taken up and presented in graphic detail in the next chapter which contains an extended allegory about an unfaithful wife.

Posted in Exposition

EZEKIEL CHAPTER 9 – THE EXECUTIONERS

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INTRODUCTION

Ezekiel’s second vision extends from 8:1-11:25 and concerns the departure of YHWH’s kabod (Glory or Presence) from Solomon’s Temple in Jerusalem, thus signifying the removal of divine protection and the abandonment of the city to impending judgement. This will come in the form of a siege and destruction by Babylonian forces some five years later.

In chapter 8 Ezekiel has, in vision, been snatched away from Babylon to Judah and shown the state of religion in Jerusalem at that time (Aug/Sept 592 BCE). He was taken to four locations close to the sanctuary where he viewed progressively worse forms of idolatry take place:

  • An idol at the temple entrance.
  • Elders worshipping graven images.
  • Women weeping for Tammuz.
  • Sun worship in YHWH’s temple.

YHWH cannot be expected to remain where such abominations take place so in chapter 9 he initiates judgement upon Jerusalem and Judah.

9: 1-2 Judgement commanded.

9: 3-4 Marking foreheads.

9: 5-7, 11 Judgement executed.

9:8 Ezekiel’s reaction

9: 9-10 YHWH’s response.

JUDGEMENT COMMANDED (1-2)

Following on from the mention of idolaters crying to YHWH for mercy with a ‘loud voice’ at the end of chapter 8, verse 1 of chapter 9 begins with Ezekiel hearing the ‘loud voice’ of YHWH (or YHWH’s kabod) summoning those ‘that have charge over the city.’

‘in mine ears’ – YHWH was not addressing Ezekiel but speaking in his hearing.

These officials (the word means someone designated to carry out an official task) are called ‘men’ in vv.1-2 but seem to be supernatural creatures in human form, perhaps angels. Each is to carry what is termed an ‘instrument of destruction’ (v.1) and ‘implement of smashing/shattering) (v.2); probably a battle-axe or war-club (Jer 51:20).

In response to YHWH’s summons six men come from a northerly direction (i.e. from Babylonia), appearing from the upper gate situated at the north of the temple courts (2 Kgs 15:35; Jer 20:2). As instructed, each executioner carries a destructive weapon. A seventh (or perhaps one of the six) carries a writing kit (materials necessary for writing) at his waist. This supernatural scribe is dressed in linen which was a fabric was worn by priests (e.g. Exod 28:29-42; 39:27-29; Lev 16:4, 23) and heavenly beings (Dan 10:5; 12:6-7). Angels are often associated with judgement (e.g. Gen 19:15; 2 Sam 24:16; 2 Kgs 19:35; Psa 78:9; Mt 13:49-50; Ac 12:23; 2 Thess 1:7-8). The executioners and the scribe assemble beside the bronze altar.

MARKING FOREHEADS (3-4)

Just as in chapter 8 the idolatry viewed by Ezekiel in 4 locations gets progressively worse, so in chapters 9-11 the departure of the kabod progresses in 4 stages (9:3; 10:4; 10:18-19; 11:22-23). Verse 3a of chapter 9 interrupts the flow the story to inform the reader that even before Ezekiel sees this part of the vision the kabod has already risen from the cherub upon which it rested and has moved to the threshold (entrance) of the temple. The kabod sometimes appears in connection with judgement (Num 14:10; 16:19, 42).

The cherub here is not one of the winged living creatures that support the throne chariot of chapter 1 but one of two cherubim in a three-dimensional sculpture placed above the ark of the covenant (1 Kgs 6:23-28; 2 Chron 3:10-13; 1 Kgs 8:6-7; 2 Chron 5:7-8) in Solomon’s temple. Some suggest that the singular used here refers to both cherubim since the sculpture may have been crafted from a single lump of metal (1 Chron 28;18). LXX has the plural here , and also in 10:2.

CHERUB/CHERUBIM

‘Living’ cherubim are associated with the Garden of Eden (Gen 3:24; Ezek 28:14,16) and with theophanies (2 Sam 22:11; Psa 18:10; Book of Ezekiel).

In Solomon’s temple (as also in the Tabernacle before that) inanimate cherubim were depicted. I have given references for the three-dimensional sculpture(s) in the Holy of Holies above.

There were also two-dimensional representations of cherubim carved or engraved in friezes, upon doors, and on cultic stands (1Kgs 6:29;, 32, 35; 7:29, 36; 2 Chron 3:7). The motif of cherubim was so much associated with YHWH that he was known as ‘The Lord of hosts, the cherubim sitter/dweller’ (1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15; 1 Chron 13:6; Psa 80:1; 99:1; Isa 37:16).

Vv. 3b-4. ‘And he called to the man clothed with linen’ Strictly speaking ‘he’ is the kabod but the order is said to be issued by YHWH. He instructs the man in linen to go through the city and put a mark on the foreheads of those who grieve and lament over all the detestable things being done in Jerusalem. There is no indication that necessarily these people are righteous, the standard is set much lower than that. They just have to be those who sigh and groan silently at the lamentable state of religious and social affairs in Jerusalem.

That this mark is a sign of protection, distinguishing the condemned from those to be spared, is not stated, but presumably that is the case (cp. Cain, Gen 4:15; First Passover, Exod 12). The Hebrew word for ‘mark’ is tāw, the last letter of the Hebrew alphabet. Most English versions translate it as ‘signature’ in Job 31:35 (e.g. ‘Here is my signature! Let the Almighty answer me!’ ESV) which leads some commentators to conclude that the mark is God’s signature, therefore a person marked in this way belongs to God and will be spared.

Since tāw in Paleo-Hebrew script was written as a cross (something like the shape of a + or an x) it has been suggested that its occurrence in 9:4 is an Old Testament anticipation of the cross of Christ and its association with salvation. Personally, I find this very far-fetched.

JUDGEMENT EXECUTED (5-7, 11)

The other executioners are commanded to follow the man in linen and strike down everyone who does not have the protective mark, sparing neither the young nor the old including women and children, and beginning at the sanctuary (the temple). No-one is to be spared. Then the slaughter begins, starting with the elders (8:11? or 8:16?) who are at the front of the temple.

So unfit is the sanctuary for YHWH’s presence that in v.7 he commands that the executioners contaminate his own temple by filling the courts with slain. It was believed that blood, bones and dead bodies would defile religious shrines and render the sites unusable for worship; e.g. see the deliberate desecration of religious sites by King Josiah in 2 Kgs 23:12-20. Ezekiel uses this verb ‘defile’ (ṭām’āh) of the temple three times (5:11; 9:7; 23:38). Elsewhere he uses (ḥālal) meaning ‘pollute/profane’ (7:21, 22; 23:39; 24:21; 25:3; 44:7).

In v.11 the man in linen reports that he has done what he was commanded to do. He does not say whether the other six have accomplished their grisly assignment, presumably they have.

EZEKIEL’S REACTION (8)

While the men are carrying out their appointed tasks Ezekiel displays his concern for the nation by falling on his face and pleadingly asking YHWH if he intends to destroy the entire nation of Israel and city of Jerusalem in his fury. Will a remnant (6:8-10) not be spared? In 11:13b Ezekiel also falls on his face and asks the same question again.

YHWH’S RESPONSE (9-10)

Ezekiel’s intercession is to no avail. YHWH tells him that that things have gone too far. The iniquity of Israel and Judah is extremely great. Until this point it has either been ‘house of Israel’ (8:6, 10, 11, 12) or ‘house of Judah’ (4:6; 8:17), here they are combined, emphasizing the enormity of the sin and how widespread it is.

In this verse (9) ‘the land is full of blood’ and the city ‘full of perversity.’ In 7:23 ‘the land is full of bloody crimes and the city is full of violence’. In 8:17 ‘they have filled the land with violence.’

‘For they say, The LORD hath forsaken the earth, and the LORD seeth not.’ This refers back to the complaint of the elders in 8:12 but here the two parts of the saying are reversed. This reversal facilitates the irony of v.10; i.e. they say that YHWH does not see but he does see – and his eye will not spare (5:11; 7:4, 8:18; 9:5,10).

Again the ruthlessness of YHWH in judgement is emphasized.

SUMMATION

Ezekiel chapter 9 moves on from the reasons for YHWH’s judgement in chapter 8 to the execution of the judgement itself. The chapter underscores the severity of God’s punishment of sin and corruption. In this part of his second vision Ezekiel sees YHWH unleash six supernatural executioners upon Jerusalem, the city is doomed. Verse 11 does not state how many receive the mark. If the phrase in v.8 is translated ‘I alone was left’ rather than ‘I was left alone’ then it may be that Ezekiel thinks no Jerusalemite is to be spared, hence his despair. The vision concerning the departure of YHWH’s kabod from Jerusalem continues in chapter 10.

Posted in Exposition

THE END IS NEAR – EZEKIEL CHAPTER 7

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Reading: Ezekiel 7:1-27

INTRODUCTION

Ezekiel 7:1 introduces a powerful and foreboding message from YHWH to the prophet Ezekiel, continuing the ominous prophecies about the judgement upon Judah and Jerusalem. Unlike the previous chapters (4-6) which held out some hope that a remnant would survive, this chapter does not mention that but rather makes it clear that disaster is imminent and unavoidable. The repeated emphasis on words like ‘day’ and ‘end’ underscores the urgency and finality of the impending judgement: for example: ‘the end is come’ (7:2, 6); ‘the day is come’ (7:10, 12); ‘the day draweth near’ (7:12); ‘the day of the wrath of the Lord’ (7:19).

DIVIDING THE PROPHECY

The prophecy in Ezekiel 7 naturally falls into two sections (vv. 2-4 and vv. 5-27), each beginning with ‘Thus saith the Lord God.’ However, for easier consideration it can be broken down into smaller segments:

7:2-4 Judgement announced

7:5-9 Unprecedented Disaster

7:10-13 Social Upheaval

7:14-16 Military Collapse

7:17-22 Signs of Despair

7:23-25 Make the Chain

7:26-27 Ineffective Leadership

JUDGEMENT ANNOUNCED (7:2-4)

In verses 2-4 the prophecy declares that disaster will strike not just Jerusalem and Judah but ‘the four corners of the land’ i.e. the whole land of Israel will be affected by the Babylonian invasion. The occurrence of ‘end’ five times in the first six verses emphasises the finality and certainty of the judgement

The end is presented as having already arrived (‘now’ – repeated v. 8), creating a sense of urgency and inevitability. The Preacher’s Commentary explains that:

The Hebrew word ba¯), translated here “has come” can also mean “is coming” and thus there is created a certain degree of uncertainty as to the exact timing of the events about which Ezekiel warns. Some of the usages of ba¯) by themselves would be grammatically almost certain to mean “has come” while others would by themselves mean “is coming.” That they are mixed purposely here suggests to the listener that there is an urgency to the timing. A process has started which will conclude quickly: it is not completed yet, but will not be delayed for long, either.

God’s anger is portrayed as a force that can be sent. ‘I will send mine anger’ shows that in actual fact it had not yet come. The people will be judged according to their sinful ways, particularly their idol worship, which Ezekiel refers to as ‘abominations’ (offensive things). This aligns with the New Testament depiction of the judgement of believers and unbelievers according to behaviour ( 2 Cor 5:10; Rev 20:12-13).

The severity of their sins means that YHWH will show no mercy or spare them from the judgement; they will face the consequences of their actions. The section concludes with the recognition formula ‘they shall know that I am the Lord.’ It is repeated in verses 9 and 27.

UNPRECEDENTED DISASTER (7:5-9)

Beginning with the authoritative ‘Thus saith the Lord God,’ this section describes an unparalleled disaster. The ‘only’ evil that will come upon them will be unprecedented and decisive. The word ‘watcheth’ in verse 6 is a verb meaning to wake up. Verse 6 ends and verse 7 starts with the same verb ‘come,’ which is repeated seven times in vv. 5-12. These terms highlight the immediacy of the calamity.

What Ezekiel meant by the word ‘morning’ (KJV) in verse 7 is not entirely clear. It translates a word meaning ‘ring’ or ‘turn’ and the main thought is of something round. It contains the ideas of cycle, turn of events, crown and has been translated as doom, morning and diadem (Isa 28:5). It occurs again in verse 10. ‘Morning’ probably fits well with the idea of wake up in the previous verse and thus signifies the dawn of a new day, a dreadful era the like of which the Israelites have never experienced before. That day is near and is a day of tumult (KJV ‘trouble’) in which they will hear the noise of war. That clamour is contrasted with the ‘sounding again of the mountains.’ This is not referring to an earthquake but most likely to the joyful conversation of workers at harvest time (Isa 16:10) in vineyards on mountain slopes; the opposite of the tumult of invasion. In this verse the imminence of judgement is conveyed by the following phrases: ‘the morning is come,’ ‘the time is come,’ and ‘the day…is near.’ Here ‘the day’ is introduced – a concept that will be developed from verse 10 onwards.

If translated ‘crown’ or ‘diadem’ rather than ‘morning’ it could be a reference to the Chaldean King Nebuchadnezzar.

Verses 8 and 9 again state that the punishment is the Israelites’ own fault and that no mercy or compassion will be shown by YHWH. These two verses are a repetition of verses 3 and 4 but with ‘that smiteth’ added after ‘ye shall know that I am the Lord.’ This emphasizes that the judgement is from YHWH. The additional wording forms a compound name of the Lord: YHWH-Makkeh, The Lord who smites. For other compound names see my post COMPOUND NAMES OF YHWH

SOCIAL UPHEAVAL (7:10-13)

Verses 10-13 depict a society in turmoil. The day of judgement has arrived, signified by the dawn of morning. Some commentators take ‘the rod hath blossomed’ etc. to refer to Judah; the idea being that pride has flourished among the people, contributing to their downfall, i.e. they have been over-confident. Violence has become a rod of wickedness, symbolizing the prevalence and severity of sin among the people.

I take it, however, that the rod refers to the Neo-Babylonian Empire and its swift rise to ascendancy in the Ancient Near East under the Chaldean kings Nabopolassar (626-605 BCE) and his son Nebuchadnezzar II (605-562 BCE). In the Bible a budding rod represents growth and prosperity (for the story about Aaron’s rod that budded, blossomed and bore almonds please read Numbers chapter 17). Three clauses describe the Chaldeans: 1) ‘the rod hath blossomed’ 2) ‘pride hath budded’ 3) ‘violence is risen up into a rod of wickedness.’ The prophet Habakkuk described this proud and violent nation as follows:

For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs.
They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.
Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.
They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.
And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every stronghold; for they shall heap dust, and take it. Habakkuk 1:6-10

Like a rod that blossoms, buds and grows that nation will rise up as an instrument of God’s punishment upon Judah. What will be the result for the inhabitants of the land of Israel? – ‘None of the people will be left, none of that crowd—none of their wealth, nothing of value. Ezekiel 7:11 (NIV). The invasion will bring total societal collapse. So many people will die that there will be no lamentation for their fate. The usual burial practices will not be carried out.

The day of judgement approaches (12-13) and it will be a time of despair for all. Everyday business transactions will be meaningless as the population faces extermination or captivity. Neither the buyer nor the seller will find cause for rejoicing or mourning as the entire population will be consumed by the wrath of God. The buyer will not rejoice in having negotiated a favourable deal for he will never enjoy what he has purchased. The seller will not mourn over what he has parted with for it will be taken away from him in any case. The invaders will take everything, there will be nothing left to buy or sell.

The usual protections of property laws, like those in Leviticus (Lev 25:14, 24-28) regarding the Year of Jubilee, will be irrelevant in the face of such widespread destruction. Every fiftieth year property that had been sold would revert to the original owner or his heir, thus ensuring the protection of a family’s inheritance, i.e. ancestral land. Those who have sold property will not be able to reclaim it, even if they are still alive, because they will be in captivity.

The vision concerning the people (the whole multitude) will not turn back; i.e. the prophecy will not be reversed. Because of their sins they will not be able to preserve their lives.

MILITARY COLLAPSE 7:14-16

Despite the sounding of a trumpet to prepare for war no-one will respond. God’s wrath will paralyse the people, rendering them defenceless against the Chaldean invaders.

The judgement will come through external threats such as war (sword) and internal afflictions like pestilence and famine. Whether people are in the field or in the city, death will be inevitable. Those who escape the city will be killed by the invaders and those under siege inside the city will die of famine and plague. This repeats the prophecy of the three-fold judgement (sword, famine, pestilence) already given in 5:2, 12 and 6:11. According to v.16 some may flee to the mountains but they will be overwhelmed by their guilt and grief and ‘mourn like doves of the valleys’ (Isa 38:14; 59:11).

SIGNS OF DESPAIR (7:17-22)

The coming judgement will induce such terror that the entire population will be physically weak and feeble. They will wear sackcloth, a sign of mourning and repentance, and display horror and shame. They will show their grief by shaving their heads (see Mic1:16), a practice that was forbidden in Deut 14:1; especially for priests Lev 21:5; Ezek 44:20. The picture seems to be that they will dress in sackcloth but wear horror as an outer garment.

Silver and gold, which have been the cause of their spiritual stumbling, will not be able to ‘deliver them in the day of the wrath of the Lord.’ It will become worthless because there will be no food available to buy. They will therefore throw away their wealth (for similar see Isa 2:7-8, 20) in disgust because it has become ‘detestable’ (KJV ‘removed’). The word niddāh means a woman’s menstrual flow. In the Old Testament it refers to something regarded as impure, filthy, and unclean (Lev 20:21; Ez 9:11; Lam 1:17). It occurs again in the next verse, v.20.

Speaking of the whole nation in the singular as ‘he’ and ‘his’ the prophecy says that the Lord had given them wealth but since in their pride (KJV ‘majesty) they turned it into abominable idols, the Lord will make it an unclean thing (niddāh) to them (KJV ‘set it far from them’).

God will allow their wealth to be plundered and defiled by foreign invaders. ‘They shall pollute it’ simply means that the precious metals that have been made into idols will not be used for religious purposes but rather put to common use. There is no suggestion that the idols are holy. ‘Pollute’ (ḥālal) in that same sense occurs again in the next verse, v. 22.

God will turn his face away from his people, symbolizing his withdrawal of help and protection from them. This will allow the heathen enemy robbers to desecrate his ‘treasure’ (KJV ‘secret place‘). Some commentators view this as a reference to the temple and its destruction by the invaders but in Hebrew ‘temple’ is masculine. Greenberg (1983, p. 154) points out: ‘Judging from the feminine suffixes in the next clause (“it”) this is an epithet of the city or land of vs. 23 (both fem. in Hebrew); so T (“the land in which my Presence dwells).’

In this passage the Babylonians are referred to in disparaging terms (cp. Ezek 28:7; 30:11) as ‘the strangers’ (v.21), ‘the wicked of the earth’ (v.21), ‘robbers’ (v.22) and ‘the worst of the heathen’ (v.24).

MAKE THE CHAIN 7:23-25

The instruction ‘make the chain’ tells Ezekiel to perform another symbolic action that conjures up an image of captivity and exile (cp. Jer 27:2; Nah 3:10). He is to forge a chain. Jerusalem’s crimes will lead to its downfall; it is full of violence and capital crimes (lit. judgements of blood). Foreign conquerors (‘the evil ones of the heathen’ i.e. the worst of) will occupy Israelite homes, defile their sacred places and end their pride and power.

The conquest of the land, the destruction of holy sites, the occupation of homes by the invaders, and deportation fulfil the covenant curses of Leviticus chapter 26:31-33. Despite desperate attempts to bring about peace their efforts will be in vain and horror will certainly come upon them.

INEFFECTIVE LEADERSHIP 7:26-27

Calamity will be compounded by a lack of guidance. Prophets, priests and elders will have no answers as God will have withdrawn. There will be no words of revelation, knowledge or counsel and as a result all ranks of the population, the king, the prince (tribal chieftain), and the people of the land will be will be stricken with fear and despair.

God will bring on them the the evil that they have done to others. The judgement will be a direct consequence of their deeds and it will ensure that they recognize YHWH’s sovereignty and authority – ‘they shall know that I am the Lord.’

SUMMATION

This concludes the first major unit of the book, marking the end of the initial cycle of prophecies (chapters 4-7) which predicts dreadful judgements upon Judah and Jerusalem. Chapter 7 characterises these as retribution for their violence (7:7-11), improper use of wealth (7: 19-20), and idolatrous practices (7:20). It emphasises that they will be punished in accordance with their deeds (7:8, 9, 27) so they will suffer violence (7:25), their wealth will be unable to save them (7:19) and their holy places will be destroyed and defiled (7:24). This seventh chapter of Ezekiel presents a vivid depiction of impending judgment upon Judah and Jerusalem for their sins, highlighting the severity and inevitability of God’s wrath.

Posted in Exposition

EZEKIEL 5:5-17:  THE CONSEQUENCES OF SIN AND IDOLATRY

Posted on by writtenexposition

YHWH’s speech continues with an explanation of Ezekiel’s four dramatic performances described in 4:1-5:4; in particular the final performance (5:1-4). YHWH gives reasons for the forthcoming judgements and declares Jerusalem’s privilege, perversity and punishment.

5:5-6 Jerusalem’s sin.

5:7-12 Jerusalem’s judgement.

5:13-15 YHWH’s wrath.

5:16-17 Jerusalem’s destruction.

5:5-6 JERUSALEM’S SIN

In v.5 YHWH refers to Ezekiel’s model (4:1-3) and clearly identifies it as representing the city of Jerusalem under siege. The city is said to be privileged in that YHWH set it in ‘the midst of the nations.’ This expression should probably be taken theologically rather than physically. The city of Jerusalem, i.e. the Jewish nation, was considered central to God’s plans for salvation. Israel was to be ‘a kingdom of priests and a holy nation’ (Ex 19:4-6) and as such was intended to be a witness to YHWH’s power and his character in the sight of surrounding nations (Deut 4:5-8; Isa 2:2-4; Ezek 36:36-38; Mic 4:1-8). The prophet Isaiah viewed Israel as ‘a light to the Gentiles’ (Isa 42:6; 49:6; 60:3).

On the other hand, it is possible that here Jerusalem is viewed as being in a central position geographically. In the ancient world it was strategically situated on major trade routes (e.g. the King’s Highway and the International Coastal Highway) which connected Asia, Africa and Europe. Assyria and Babylon lay to the north, Egypt to the south, Arabia to the east and the Mediterranean Sea to the west. Having such a prominent position it was ideally located to be YHWH’s witness to the powers around. Unfortunately Israel did not live up to expectations.

Instead, the nation rebelled against God’s judgements and rejected his statutes; refusing to walk in them. In spite of a favourable position and great privilege, its actions had been even more corrupt than the pagans around (for a New Testament example see 1 Cor 5:1).

5:7-12 JERUSALEM’S JUDGEMENT

Having set out the general grounds for judgement YHWH presents more detailed charges and proceeds to specify the punishments, introducing these with the word ‘therefore’ (5:7, 8, 10, 11), which indicates consequence. A series of phrases in v.7 asserts that they:

  • have multiplied more than the nations around. – ‘Multiplied’ (KJV) does not refer to increase in population but the idea is that they have been more turbulent (Darby; ESV), insubordinate (CSB) or unruly (NIV) than the other nations. They ran after idols with unbridled enthusiasm.
  • have not walked in YHWH’s statutes or kept his judgements. – ‘Statutes’ are generally viewed as instructions relating to duty towards God and ‘judgements’ as relating to duty towards human beings.
  • have not even acted according to the laws of the surrounding nations. This would appear to contradict 11:12 which says that they ‘have acted according to the rules of the nations that are around'(ESV) but the explanation may lie in the fact that the other nations had some good laws as well as bad ones. Israel, however, did not even follow the good laws of the other nations, but only the bad ones. It is those good laws which Israel did not follow that are in view here. In New Testament terms these would be the laws written in the hearts of the heathen (Rom 2:14-15).

YHWH (v.8) is therefore ‘against’ Judah and will ‘execute judgements’ (also 5:10, 15; 11:9; 16:41) in full view of the other nations. These punishments will be unprecedented (v.9) because of the greatness of their abominations. ‘Abomination(s)’ occurs more than 40 times in Ezekiel and refers specifically to idolatry ( see also Deut 7:25-26; 12:31; 13:13-14; 17:3-4). In vv. 8-9 the first person pronoun ‘I’ is emphasized: ‘ I, even I am against thee... I will execute judgements… I will do in thee that which I have not done and whereunto I will not do any more the like.‘ The wickedness of Judah has been unparalleled therefore the severity of the punishment will be unparalleled also.

The ‘therefore’ at the beginning of v.10 indicates that this verse develops the announcement of severe punishment and provides proof of the unprecedented nature of the forthcoming judgement. The language echoes that of the covenant curses in Lev 26:21-39 and Deut 28:15-68. The cannibalism prophesied there (Lev 26:29 and Deut 28:53) involves children being eaten by their parents but here v.10 describes an aggravated situation where children will eat their parents. Jeremiah 19:9 also prophesies cannibalism during the Babylonian siege of Jerusalem and Lam 2:20 and 4:10 record that it did occur. People who manage to survive the siege will be scattered throughout the nations.

v.11 ‘as I live.’ Swearing an oath by his own eternal self-existence YHWH announces that because the people have defiled his Temple with idols (e.g. 2 Kgs 21:7, see also Ezek chp 8), which here are described as detestable objects, he will diminish them (remove their divine protection), his eye will not spare them and he will have no pity (Jer 13:14) on them. This solemn oath occurs sixteen times in Ezekiel (5:11; 14:16, 18, 20; 16:48; 17:16, 19; 18:3; 20:33; 33:11, 27; 34:8; 35:6,11). Here is the first mention in Ezekiel of the idolatry in the temple; it is the background to chapters 8-11.

v.12. ‘Wherefore’ refers back to v.11 and the pollution of the Jerusalem temple by idolatry as the basis of the threat of forthcoming punishment. Now YHWH plainly declares the meaning of the symbolic treatment of the shaved hair (5:1-4):

A third part of the inhabitants of Jerusalem will die of plague and famine during the siege.

A third part will ‘fall by the sword round about thee.’ These will be cut down by the Babylonians while trying to defend the city, or perhaps in the countryside while trying to make an escape.

Another third of the population will be scattered in all directions. Wherever they go they will suffer persecution (‘I will draw out a sword after them’).

5:13-15 YHWH’s WRATH.

Although faint, there is a glimmer of hope here. Despite the severity of his judgement, God’s ultimate purpose is not total destruction. The destruction of Jerusalem will ease the Lord’s anger. This emotion is referred to four times in v.13: ‘anger’ (’ap̱ -wrath); ‘fury’ (ḥēmā -heat); ‘zeal’ (qin’āh – fervour, passion); ‘fury’ (ḥēmā -heat). Because the punishment will not only have been predicted but also fulfilled ‘they shall know that I the Lord hath spoken it’. This expression is widespread throughout the book of Ezekiel and occurs again in vv. 15 and 17. God’s word will be vindicated.

Reflecting the thought of Deut 28:37, verses 14-15 predict that the destruction of Jerusalem will serve as a warning and a spectacle to the surrounding nations (‘that are round about thee’ occurs in each of these verses). Jerusalem’s downfall will be a vivid demonstration of God’s righteous anger and a sobering reminder to other nations of the consequences of sin.

  • I will make thee waste (a desolation, wilderness) v.14
  • I will make thee a reproach (reviling, taunt) among the nations v.14,15
  • It shall be an instruction (warning) v.15
  • It shall be an astonishment ( an object of horror) unto the nations v.15

‘Anger’ and ‘fury’ are again mentioned at the end of v.15 along with ‘furious rebukes.’ Since the Lord judges the wickedness of his own people in this way how much more severely will he punish the wickedness of other nations. A similar thought is expressed in 1 Pet 4:17: ‘For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?‘

5:16-17 JERUSALEM’S DESTRUCTION

YHWH uses vivid imagery to depict the severity of his judgement upon Jerusalem, likening it to a barrage of deadly arrows in the form of famine, which will decimate the city and its inhabitants. Famine/hunger features prominently in these closing verses of the oracle: ‘I shall send the evil arrows of famine…increase the famine…break your staff (supply) of bread…send upon you famine.’

God’s judgement will manifest itself in various forms of destruction. As well as famine there will be death by dangerous animals (perhaps meaning brutal men cp. Isa 56:9; Jer 12:9), plague, and bloodshed. All these calamities will result in loss of life (‘shall bereave thee’) and the desolation of the city, as decreed by the Lord.

SUMMATION

Ezekiel 5:5-17 discusses the consequences of Israel’s disobedience and unfaithfulness to God. Speaking through Ezekiel, the Lord declares that Jerusalem has been set in the midst of nations but has rebelled against God’s ordinances and disobeyed His laws,, more so than the peoples around it. Because of this disobedience, the Lord will enact judgements against Jerusalem which will be severe and serve as a warning to the surrounding nations. The punishment is described metaphorically as YHWH withdrawing his protection and favour from Jerusalem. This abandonment will lead to calamities such as famine, disease, and violence. Famine will be so severe that parents will resort to eating their children, and vice versa, and those who manage to survive will be scattered among the nations. The severity of God’s judgement is emphasized. He will unleash his anger and wrath against Jerusalem and the harshness of the punishment will shock all who witness it. Various forms of disaster will befall Jerusalem, including famine, pestilence, and the sword. These judgements are a result of Israel’s persistent disobedience and rebellion against YHWH. The passage serves as a warning of the dire consequences of disobeying God and breaking his laws. It illustrates the severity of God’s judgment against unrepentant sin.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15

EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

FOUR SYMBOLIC ACTS IN EZEKIEL 4:1-5:4