Ezekiel. John W. Hilber. Читать онлайн. Newlib. NEWLIB.NET

Автор: John W. Hilber
Издательство: Ingram
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Жанр произведения: Религия: прочее
Год издания: 0
isbn: 9781498294225
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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.

      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

      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).

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

      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