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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 (Ezek 8:1) introduces a new major literary unit in the book (vision of the Lord’s temple departure [Ezek 8:1—11:25]) and indicates that 14 months have transpired since Ezekiel’s original visionary call.53 In four scenes of increasing detestability (cf. Ezek 8:6, 13, 15), Ezekiel 8 demonstrates the blatant desecration of holiness by Jerusalem’s leadership in the very presence of God, prompting his abandonment of the temple (cf. Ezek 9:3; 10:3,18–19; 11:22–23). This effectively grants divine permission for the temple’s destruction and sets the stage for Ezekiel’s climactic vision of temple restoration and the return of God’s presence (Ezek 40–48).

      Interpretive Highlights

      8:1 elders of Judah: Ezekiel had been confined to his house, except for his dramatic sign activity conducted outside (cf. chapters 4–5, 12), and he remained mute, speaking only the oracles God moved him to deliver (Ezek 3:24–27). As noted earlier, such eccentric behavior drew his neighboring Jewish leaders to him (cf. Ezek 14:1–3; 20:1). The visionary inclusion of the “seventy elders” at the Jerusalem temple (Ezek 8:11, see discussion there) signified representation of the whole nation. This could not have escaped the notice of his home audience as a warning to them as well.

      8:2 I saw a figure: The parallels to Ezekiel’s first vision build as his description unfolds (v. 4; see discussion of Ezek 1 and 10). From the description here, the figure who seizes Ezekiel is none other than the Lord himself (cf. Ezek 1:27).

8:3 entrance of the north gate: Ezekiel is not transported in body to Jerusalem, for when it is over, he reports that “the vision . . . went up from me” (cf. Ezek 11:24). Rather, in a visionary trance he see activities of the temple from various vantage points. The Jerusalem temple-building itself was surrounded by two courtyards (inner and outer [cf. Ezek 10:5]; 2 Kgs 21:5; 23:12); and Ezekiel’s first exposure to temple idolatry takes place at the northern gate leading from the outer to the inner courtyard.54

8:3–5 idol that provokes to jealousy: Commentators note that the unusual word translated “idol” only occurs elsewhere in Deut 4:16 and then again in 2 Chr 33:7, 15, where it describes Manasseh’s image of Asherah that provoked God to anger (cf. 2 Kgs 21:6–7).55 Ezekiel’s vision could be of a representation of the Canaanite goddess, Asherah, or an image associated with some other deity.56 Since Manasseh’s image of Asherah was destroyed by Josiah (2 Kgs 23:6), some question the identification of this object with the goddess Asherah.57 However, another Asherah image may well have been produced after the failure of Josiah’s reforms. Ezekiel’s vision exposes the sorts of abominations that characterized temple worship in recent memory, which includes Manasseh’s Asherah image. Why this particular idol especially provoked the Lord’s jealousy is not clear.

      8:6 detestable: For this important word, see comments at Ezek 7:3–4.

8:7 entrance to the court: The second scene portrays activity inside a chamber in the gatehouse of the north gate in the previous scene.58 The necessity to dig through the wall in this visionary experience suggests that the activities inside were conducted in secret.

8:10 portrayed all over the walls: The exact nature of this worship activity is impossible to identify. Ezekiel’s language alludes to unclean animals (Lev 7:21; 11:41) and prohibited images (Deut 4:16–18). Offering incense denotes prayer, perhaps to composite (human/animal) deities in Egyptian religion or animal motifs used in Babylonian wall decorations.59

8:11 seventy elders . . . Jaazaniah: Elders served as lay leaders in the Jerusalem council (cf. Ezek 7:26), perhaps rising to prominence after the deportation of high level officials (including Ezekiel himself) in 598 BC. Their number, seventy, stands in ironic contrast to another gathering of 70 elders to worship with Moses during the covenant-making ceremonies on Mt. Sinai (Exod 24:1, 9–11) and the legitimation of a similar group who shared in a measure of Moses’ spirit (Num 11:24–25). The irony deepens if “Jaazaniah” is the son the same “Shaphan” who served under Josiah and whose other sons assisted Jeremiah (Jer 26:24; 29:3; 36:10–12, 25).60

      8:12–13 shrine of his own idol . . . the Lord does not see: This first phrase is difficult (note ESV, “room of pictures”; NASB, “room of his carved images”). The word translated “idol” in the NIV refers to an object, either figurine or pictorial art, that represents a deity (Num 33:52; Lev 26:1). The word translated “shrine” denotes an interior chamber

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