Ezekiel - John W. Hilber

Скачать книгу

The word translated “grieved” often means to “be broken” (e.g., Eli’s neck, 1 Sam 4:18; an animal’s leg, Exod 22:10; cf. ESV); thus, it is a good metaphor for emotional turmoil. Furthermore, the redemptive outcome of judgment is that God’s idolatrous people will “loath” themselves for their behavior, a word used of the psalmist’s contempt for sinners (Pss 119:158; 139:21) or Job’s self-disgust (Job 10:1).

      6:11 Strike your hands: Body motions such as this express an outburst of emotion. The cause might be joy (2 Kgs 11:12; Ps 47:1), even if over another’s calamity (Ezek 25:6; Nah 3:19), or anger (Num 24:10). Considering that this expression is provoked by sin and judgment, it appropriately marks God’s expectation for Ezekiel’s response (cf. Ezek 3:14).

      6:14 Diblah: The location is unknown. Therefore, some translations (ESV; NET; NRSV) assume a confusion of the first letter in Hebrew and render it “Riblah,” after the known site (2 Kgs 23:33). The form of the letters “d” and “r” in Hebrew are easily confused. Either way, the point remains the same regarding the desolating result of divine judgment.

      Theological Bridge to Application

      While it is true that God transcends his creation and is not dependent on it in any way, the Bible unabashedly describes God’s personal interaction with human creatures in startling ways. Not only does sin anger God, but our actions can grieve him (v. 9; cf. Isa 63:10; Eph 4:30). This is consistent with what was described earlier in Ezekiel as God’s jealousy to defend the boundaries of the covenantal relationship (see comments at Ezek 5:13). A covenant is not simply a legal contract but is also an interpersonal relationship. So when God’s people betray the covenant, its effect on the relationship is similar to adultery (cf. “adulterous hearts” in v. 9).

      Focus of Application

      Aside from the certainty and totality of judgment, which is common to many chapters in Ezekiel, there are three other themes one might stress in the teaching of this passage: the diverse nature of idolatry, the impact on the heart of God, and the appropriate response of the human heart in repentance over idolatry.

      As to the nature of idolatry, there is a technical distinction between worshipping other gods and worshipping the true God through idol statues. This distinction is reflected in the differing emphasis between the first and second commandments of Exod 20: 3–4. At times, Israel worshipped the true God in conjunction with an image, thus violating the second commandment. For example, Aaron’s and Jeroboam’s calves were likely pedestals upon which to imagine Yahweh standing (Exod 32:1–6 [note the object of worship in v. 5 is Yahweh]; 1 Kgs 12:25–33). More often, however, Scripture condemns Israel for directly worshipping other gods in violation of the first commandment. This invariably manifested itself in the worship of these deities thought to be present in idols (whether statues, pillars, or sacred trees). This frequent connection between worshipping a false god and doing so through an illicit object is part of the reason why the Jewish tradition combines the first and second commandments of the Christian tradition as a single, second commandment. The first commandment in Judaism is the statement about redemption from Egypt (Exod 20:2). Prohibition against other gods and worship through idols were practically inseparable in the ancient world. The accusation in Ezek 6 stresses the diverse ways by which Israel betrayed her allegiance to god through pursuit of these idols.

      The nature of idolatry in some majority world countries today is very similar both conceptually and ritually to that of the ancient Near East. But in the developed, western world, beliefs and practices that constitute “rivals” of the one true God are usually more abstract. Our cultural equivalents that often violate the first commandment are many: educational credentials; career goals; political control; children or perhaps their accomplishments; human lovers or even “love” in the abstract; celebrities on stage, screen, or the sports arena; body image or personal magnetism (in short, ourselves)—these easily become alternative absolutes that compete for our loyalty and affection toward the true God. The distinction between a rival person and a representative idol image is blurred.

      It is easy to think of our God as the “unmoved mover,” but Scripture paints a different picture of him as a very personal God whose response to betrayal is similar to our own experience—brokenness and pain. Accepting this does not entail that God’s being is somehow diminished in perfection or that his sovereign control of the universe is threatened. Rather, it recognizes his deep, personal attributes whereby he was capable of entering fully into human experience (cf. Jesus).

      Appreciation of this personal, divine character, is prerequisite to an appropriate repentance of our own idolatry, because remorse comes in part through admission of the pain caused to another. An honest appraisal of the pain we cause our God leads to an appropriate sense of shame for what we have done. We quickly move our hearts to the grace of the gospel, realizing there is no condemnation. However, deep abhorrence of our attitudes and actions is part of balanced, self-examination. One who would truly “know” the Lord, mentioned four times in this chapter, must understand not only the grace of God but also the demands of the covenant relationship and the effects of our attitudes and actions on God. Only after honest appraisal of the gravity of our idolatry should we move on to the good news: there is no condemnation (Rom 8:1).

      The Impotence of Materialism

      Ezekiel 7:1–27

      Ezekiel’s Message

      God’s merciless judgment comes swiftly and unavoidably to those who seek security and pride in their own resources.

      Key Themes

      • There is a point after which turning to God for mercy is too late.

      • The judgment of God comes at a time of his discretion.

      • Materialism, like all idolatry, is useless to deliver from judgment.

      • The inherent injustice of economic greed amplifies its culpability.

      Context in Ezekiel

      Similar to chapter 6, the limits of this unit are marked by the opening, “The word of the Lord came . . .” and the end, “Then they will know . . .” (Ezek 7:27). The chapter may be broken into smaller units, marked by the emphatic repetition of words that call the audience to attention: “end . . . end” (Ezek 7:2); “disaster . . . disaster” (Ezek 7:5); “see . . . see” (Ezek 7:10); “blown the trumpet . . . made all things ready” (Ezek 7:14); “full of bloodshed . . . full of violence” (Ezek 7:23).

      Ezekiel develops his message of judgment with two new emphases in this passage. First, he stresses that merciless judgment is imminent, and second, he focuses his accusation on the arrogant yet useless economic greed of Israel’s leadership that is linked with their idolatry.

      Interpretive Highlights

      7:2 The end has come: Like a series of exclamation points, the five-fold concentration

Скачать книгу