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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.

6:9 how I have been grieved: This statement is an astonishing testimony to the personal and relational nature of God. 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).

6:10 you will know that I am the Lord: Four times in this passage Ezekiel declares that judgment must occur in order for Israel to truly understand that the Lord (God’s proper name, Yahweh) is their covenant God (cf. Exod 3:14–15; 6:2–5; 10:12). The irony is that Israel needed to learn once again the fundamentals of their faith, this time in the way their Egyptian oppressors came to “know” Israel’s God in the exodus plagues (Exod 7:5, 17; 8:22; 14:4). The phrase “in vain” could mean that God’s threat would prove true and so vindicate his prophet.48 But frequently, it stresses that an action had no result (e.g., Prov 1:17; Mal 1:10); and so, here, God’s judgment accomplishes his purpose (cf. Ezek 14:23). This second understanding fits the immediate context better.

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).

46. Block, Ezekiel 1–24, 225–26.

47. For more discussion, see Petter, “High Places,” 413–18.

48. Greenberg, Ezekiel 1–20, 134–35.