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 at locations other than the Jerusalem temple was no longer legitimate. The only exceptions were special cases, such as Elijah’s altar (1 Kgs 18). But continuation of the practice became inseparably linked with the worship of other gods (1 Kgs 11:7; 2 Kgs 23:1–20; cf. Judg 6:24–26 even before temple construction). Such unorthodox shrines are condemned (Lev 26:30; Deut 12:2; Ps 78:58). As the name suggests, high places included hilltop shrines where images of various gods and goddesses were set up (1 Kgs 14:23). But “high places” were not the hills themselves, since they were also located in valleys (Jer 7:31; 32:35) and at city gates (2 Kgs 23:8). Probably, hilltops were fitting locations because of the relative proximity to the heavens. Some featured altars for offering sacrifices (1 Kgs 12:31–33; 22:43) or burning incense (2 Kgs 17:11; 23:8); although the word translated “incense altars” in Ezek 6:4 may refer rather to a building or tent-like structure often found at these places (cf. 2 Chr 34:4).46 The standing stones, which represent the presence of deities, were the focal point. Another feature associated with worship at high places was the sacred tree. Perhaps symbolizing the fertility of life, lush trees were viewed as logical places by which to place representations of deities (1 Kgs 14:23; 2 Kgs 17:10; Jer 17:2).47
Interpretive Highlights
6:3 mountains of Israel: The bulk of the population of Israel and Judah lived along the central mountain spine that ran north-south through the country. In particular, Jerusalem was nestled among three high spots, one of which was the temple mount itself overlooking the city. By a figure of speech called metonymy, the reference to “mountains” can substitute for the population living there, against whom Ezekiel preaches. But considering that Ezekiel’s accusation in this passage names the “high places,” the image is particularly appropriate.
6:3 your high places: These shrines (see Special Topic: High Places and Sacred Trees) facilitated the proliferation and diversity of idol worship. The stress on “every” hill, “all” mountaintops, “every” tree, and “all” idols in Ezek 6:13 underscores this reality. Second Kings 23:5 names a plethora of gods worshipped at high places (Baal, sun god, moon god, and other astral deities). This diversity of objects represented the diversity of gods that drew away Israel’s affection for their covenant God.
6:4 idols: There are over a dozen Hebrew words in the Old Testament that are translated “idol” by our English versions. A number of these Hebrew words are actually derogatory terms that normally denote concepts such as “emptiness” (shaweʾ; Jer 18:15), “vanity” (hebel; Jer 2:5; Ps 31:6), or “abomination” (toʿebah; Deut 32:16; Ezek 5:11). As such, they are pointedly critical. The word translated “idols” in this verse (gillulim) makes a play on words with another Hebrew term for “dung” (galal; 1 Kgs 14:10; and gel; Ezek 4:12, 15). This is Ezekiel’s favorite word for “idols” (39 times), leaving a graphic impression of what he thinks of them. Not only are idols useless, they are repugnant and disgusting. The image is not only visual but connotes stench as well.
6:5 dead bodies . . . in front of their idols: The result of God’s intervention to destroy idolatry includes the slaughter of idolaters, described here in the language of covenant curse (Lev 26:30). Dead things contaminate and defile holy space, like a temple or shrine (Lev 21:11–12; 22:8). So in ironic fashion, the idols and cultic objects would be defiled by the dead bodies of those who worshipped them (cf. 2 Kgs 23:6, 14–16, 20).
6:8 some of you will escape: Speaking of the inhabitants of Jerusalem who will experience the impending slaughter, Ezekiel emphasizes the totality of destruction, for even those who think they have escaped will meet untimely deaths (cf. v. 12 and discussion on Ezek 5:1–4). Ezekiel cannot be speaking in absolute terms, since others will be captured and taken to Babylon (v. 9). He speaks hyperbolically.