Ezekiel 5:5,6

Chapter Five

PROPHETIC DISCOURSES
5:5-7:27

The three discourses in Chapter s 5-7 are related in that they elaborate on the symbolism of Ezekiel 5:1-4. However, each of these discourses has its own distinctive thrust. The first is characterized by the dual themes of rebellion and retribution (Ezekiel 5:5-17). The focus is on disobedience and desolation in the second discourse (Ezekiel 6:1-14). In his third sermon Ezekiel speaks of chaos and calamity (Ezekiel 7:1-27).

Whether these sermons were delivered during the later part of the time of the symbolic siege of Jerusalem, or whether they were given some time afterwards cannot be determined. In either case, the symbolic actions gained for Ezekiel an attentive audience. It would appear that during the period of these public discourses he was generally treated with respect (cf. Ezekiel 8:1; Ezekiel 14:1; Ezekiel 20:1).

I. REBELLION AND RETRIBUTION 5:5-17

In Ezekiel 5:5-17 the four symbols found in Ezekiel 4:1 Ezekiel 5:4 are directly and forcefully explained. That these paragraphs are meant as an interpretation of the foregoing is indicated by the direct assertion, This is Jerusalem. After briefly reciting the sin of Jerusalem (Ezekiel 5:5-6), the prophet enunciates two dreadful threats against the city (Ezekiel 5:7-12). He then describes the results of the judgment (Ezekiel 5:13-15), and closes this discourse with yet another direct threat (Ezekiel 5:16-17). This first discourse describes the privilege, perversity and punishment of Jerusalem.

A. The Sin of Jerusalem 5:5-6

TRANSLATION

(5) Thus says the Lord GOD: This is Jerusalem! In the midst of the nations I have placed her, and lands are round about her. (6) She has rebelled against My judgments for evil more than the nations, and against My statutes more than the lands which are round about her; for they have refused My judgments, and in My statutes they have not walked.

COMMENTS

Ezekiel through the siege signs of Ezekiel 4:1 to Ezekiel 5:4 has made it clear that disaster was going to overtake the inhabitants of this besieged city. It remained only for Ezekiel to make known the identity of the city. The sense of drama is sustained as the prophet tersely announces, This is Jerusalem.

Ezekiel's thesis in Ezekiel 5:5-6 is that Jerusalem's sin against God was grievous. He argues his point in four ways.

1. Jerusalem's sin was grievous because of the position which she occupied. God had placed Jerusalem in the midst of the nations (Ezekiel 5:5). This is no manifestation of Jewish pride, but an indication of the basic premise of Old Testament religion, viz., the election of Israel. Geographically, Canaan was in the midst of the great civilizations of the ancient Near East. The habitation assigned to the chosen people was carefully chosen by the Lord. The peoples of God were to be the great witness to mono theism in that ancient world. But Jerusalem was unfaithful to her mission. The ancient Jews thought of God as inexorably connected with physical Jerusalem. The continued physical existence of the walls and buildings known as Jerusalem was not what concerned God, but rather the mission and message of that city. This concept the contemporaries of Ezekiel found hard to accept.

2. Jerusalem's sin was grievous in view of the fact that she had received special divine revelation in the form of judgments and statutes. The Rabbis taught that judgments (mishpatim) pertained to a man's duty to his fellowman while statures (chukkim) spelled out his duty to God.[166] Certainly greater light involves greater responsibility before God. An Egyptian and an Israelite may commit the same overt act; but the deed was a far greater crime for the Israelite because Israel had divine law and light.

[166] Carley (BPE, p. 38) sees the distinction being that judgments were conditional laws (casuistic law) and statutes were unconditional commands or prohibitions (apodictic law).

3. The grievousness of Jerusalem's sin is indicated by the verbs of Ezekiel 5:6. She had rebelled (temer) against, and her population had rejected (ma-'asu), the judgments of God. They refused to walk in the statutes of God.

4. The wickedness of Jerusalem was worse than that of heathen nations round about (Ezekiel 5:6). The judgments of God are always relative to the light and privilege granted to a people. This thought is amplified in the following verses.