Source: Marvin A. Sweeney, Reading Ezekiel: A Literary and Theological Commentary, Reading the Old Testament Series (Macon, GA: Smyth & Helwys Publishing, Incorporated, 2013), 101–120.
Oracles concerning the Punishment of All Israel.wav
This podcast delves into Ezekiel chapters 20-23, identifying them as a major section focusing on the reasons for Israel's punishment. It highlights the chronological marker tying these oracles to a date preceding the Temple's destruction and notes the recurring formula "and the word of YHWH was unto me, saying," which introduces divine pronouncements. The core message reveals Israel's consistent rebellion against their covenant with God throughout history, portrayed through powerful metaphors, including a graphic allegory of the sister cities Samaria and Jerusalem as adulterous women, culminating in prophecies of impending destruction by foreign powers like the Babylonians as divine judgment for their actions.
Overview of Ezekiel's Oracles on the Punishment of Israel This large section, Ezekiel 20:1–23:49, represents the third major textual block within the book of Ezekiel. It is explicitly focused on presenting the reasons why all Israel will be punished. The unit begins with a specific chronological marker, placing these oracles in the seventh year, fifth month, on the tenth day, which corresponds to the tenth of Av, 591 BCE. This date is significant as it is exactly five years before the Jerusalem temple was destroyed by Nebuchadnezzar, linking the oracles chronologically to this pivotal event. The oracles within this block are introduced by the standard prophetic formula indicating that the message is a direct word from YHWH to Ezekiel. The entire section is structured as a series of distinct oracular accounts, each addressing a specific facet of Israel's situation and the impending divine judgment. These subunits cover a wide range of themes from YHWH's assessment of Israel's history to specific condemnations against Jerusalem and the surrounding regions.
The Oracular Inquiry and YHWH's Refusal The unit opens with some elders of Israel coming to Ezekiel to inquire of YHWH. This mirrors a similar event described earlier in the book. It is likely that this inquiry took place at Ezekiel's house. However, the response from YHWH is immediate and stark: a direct refusal to be inquired of by them. YHWH poses a rhetorical question asking if they have come to inquire and then follows it with an oath, declaring "as I live, I will not respond to you." The text notes that the specific reason for this refusal is not stated immediately but will be revealed as the oracular account unfolds, setting up the subsequent discourse as the explanation for YHWH's unwillingness to communicate with these elders at this time. Later in the section, YHWH reiterates this refusal, linking it explicitly to the elders' continued self-defilement, just as their ancestors had done.
YHWH's Historical Assessment of Israel's Unfaithfulness A significant portion of YHWH's message delivered through Ezekiel involves a review and condemnation of Israel's past behavior, particularly from the time of the exodus and wilderness wanderings. YHWH instructs Ezekiel to inform the elders about the "abominations of their ancestors," making it clear that the basis for current judgment is rooted in a long history of covenant betrayal. YHWH recounts choosing Israel and establishing a covenant relationship, symbolized by raising His hand to swear allegiance and highlighted by divine actions like bringing them out of Egypt, leading them in the wilderness, giving them laws and statutes for life, providing the land, and granting the Sabbath as a covenant sign for sanctification and recognition of YHWH. Despite these actions, YHWH charges that each member of the wilderness generation refused to abandon the detestable idols and fetishes from Egypt, using deliberately profane language to emphasize the defiling and disgusting nature of this behavior. This rebellion against YHWH's demands and refusal to obey prompts YHWH's fury.
Divine Judgment and Near Destruction in the Wilderness The historical review emphasizes YHWH's reaction to Israel's rebellion. YHWH describes coming close to destroying Israel entirely in the wilderness. However, YHWH ultimately refrained from doing so, stating that this was done for the sake of YHWH's own name, so that it would not be profaned in the sight of the nations. This decision is noted to presuppose challenges made by figures like Moses, who argued against the complete destruction of Israel based on the covenant and how such an act would be perceived by other nations. Consequently, YHWH resolved to destroy only the rebellious wilderness generation and bring their offspring into the land. Nevertheless, the oracles recount that even the descendants of this generation likewise failed to observe YHWH's covenant, leading to YHWH pouring out divine wrath upon them as well.
Discussion of Challenging Divine Laws Within the historical account of Israel's past, the sources note a particularly striking claim by YHWH in verses 25-26, where YHWH states having given the people statutes that were "not good" and laws by which people "could not live." The text elaborates on this, specifically mentioning the law concerning the firstborn. Early Israelite practice, mentioned in other biblical texts, demanded that firstborn sons be given to YHWH, a law that may have presupposed a period of human sacrifice, although later texts clarify that firstborn sons were to be redeemed. The sources note that statements in the book of Numbers suggest a prior law where firstborn served as priests until the Levites replaced them in this role. This implies that YHWH is referring to a previous law concerning the firstborn that was superseded, presenting it here as an example of a law that was problematic or could not be lived by in the same way as other covenant requirements.
The Oracles Concerning YHWH's Sword Following the prophecy against the Negev, three subsequent oracular accounts focus specifically on the theme of YHWH's sword as an instrument of judgment. These oracles function together to elaborate on the initial announcement of destruction. The first sword oracle instructs Ezekiel to prophesy against Jerusalem and the land of Israel, announcing YHWH's intention to draw the sword and use it to destroy both the righteous and the wicked from south to north, an act intended to reveal YHWH's action to the world. This is seen as envisioning a widespread destruction, though historical reality shows it wasn't a complete extermination. Ezekiel is instructed to sigh and mourn for the coming destruction, linking it intertextually to the narrative of Sodom and Gomorrah, although in this case, no reprieve for the righteous is presented. The second sword oracle uses the imagery of a smith sharpening and polishing a sword, describing its readiness for slaughter against the people and princes of Israel. It is depicted as more powerful than previous divine instruments of judgment. Ezekiel is told to cry and wail, and the people are portrayed as slapping their thighs in recognition of the suffering. The third sword oracle describes the king of Babylon's approach and his use of divination (arrows, idols, liver) to decide whether to attack Jerusalem or Rabbath Ammon. The divination points to Jerusalem, confirming its guilt and impending punishment. This oracle also addresses the ruling prince of Israel, Zedekiah, depicting the removal of his royal symbols and anticipating ruin, while suggesting the return of a legitimate monarch. Despite the focus on Jerusalem from the divination, the oracle concludes by stating that YHWH's rampaging sword will destroy Rabbath Ammon as well. Finally, the sword will return to Babylon, where YHWH will judge Babylon too.
Condemnation Based on Bloodshed and Lack of Sanctity Another distinct oracular account focuses specifically on bloodshed in Jerusalem. This passage does not primarily refer to crimes of murder but rather draws on priestly concepts of sanctity, where blood, as a life substance, renders things profane when shed improperly, as death is the antithesis of sanctity. The shedding of blood is used as a central motif, linked to the concept of defilement and the loss of holiness. The city is charged with bloodshed as a general accusation, equating it with idol worship to emphasize its unacceptable nature and stating that the city has incurred guilt. This is seen as recalling instructions in Leviticus concerning the purging of sin and guilt. The oracle then lists specific accusations against the people and leaders, many of which correspond to the themes found in the Holiness Code (Leviticus 17-26), a body of law concerned with moral and ritual sanctity. Specific charges include humiliating parents, cheating resident aliens, mistreating widows and orphans, desecrating holy things and the Sabbath, treating blood improperly by sacrificing on mountains rather than in the sanctuary, engaging in various forms of sexual depravity, accepting bribes, charging interest on loans, and extorting neighbors. The consequences of these actions are described, leading to punishment intended to purge the people of impurity, in view of the nations, culminating in their recognition of YHWH.
The Metaphor of Jerusalem's Smelting A brief but significant oracular account uses the metaphor of smelting metal to portray the purification of Jerusalem. Drawing on similar imagery found in Isaiah, the oracle identifies various metals (silver, copper, iron, lead, tin) and describes the process of applying intense heat to metal ore. This process causes the pure metal to separate from the impure dross, which is removed. This smelting process is used metaphorically to depict the suffering the people will endure through invasion, exile, and death. These trials are presented as a means of purging Jerusalem from its impurity. The text notes that this explanation for suffering raises moral questions, as it attributes the disaster to the victims' deserving fate rather than suggesting YHWH was unable to defend them.
Condemnation of Jerusalem's Leaders and People This oracular account specifically condemns the various classes of leadership and the general populace of Jerusalem for their wrongdoing. Structured as a prophetic judgment speech, it uniquely begins by announcing the judgment before detailing the reasons for it. The judgment announced is that the land has become impure and will experience drought, linking this to covenant curses for failing to observe divine laws, as outlined in texts like Leviticus 26 and Deuteronomy 28-30, which promise rain and abundance for obedience and drought and curses for disobedience. The oracle then systematically charges the major groups in Judean society: prophets are accused of being like devouring lions, seizing wealth, and causing women to become widows; priests are charged with violating YHWH's law, profaning His holy name, failing to teach the distinction between holy and profane, clean and unclean, and neglecting the Sabbath; government officials are compared to wolves tearing prey and shedding blood for illegal gain; prophets are again criticized for offering false prophecy, like covering up flaws with plaster; and the people of the land, the landed gentry, are indicted for economic crimes such as fraud, robbery, and oppressing the poor and foreigners. The passage concludes by emphasizing YHWH's search for a righteous person who could have averted the destruction, echoing similar themes elsewhere in the Old Testament, and stating clearly that the suffering is a direct repayment for the people's misconduct.
The Allegory of Oholah and Oholibah The final major section in this unit employs an extended allegory involving two sisters, Oholah and Oholibah, to represent Samaria (the capital of the former northern kingdom of Israel) and Jerusalem (the capital of Judah), respectively. Their names are related to the Hebrew word for "tent," likely alluding to YHWH's dwelling place. The allegory uses the metaphor of marriage, portraying YHWH as the husband and the cities as wives. Instead of remaining faithful, the sisters are depicted as rebellious brides who abandon YHWH for other lovers, specifically representing their alliances with foreign nations like Egypt, Assyria, and Babylon. The sources note that the portrayal uses misogynistic assumptions and graphic, even pornographic, depictions of their actions, such as engaging in sexual relations with foreigners from a young age, lusting after foreign men and their idols, and being depicted with specific physical characteristics intended to evoke disgust. This graphic language is used to emphasize the severity of their unfaithfulness and is framed as a theodicy, explaining that the cities' destruction was a consequence of their own actions—abandoning YHWH for foreign alliances—rather than YHWH being weak or abandoning them. The allegory describes Samaria's history of alliances leading to her destruction by the Assyrians and Jerusalem's similar pattern of turning to Assyria and Babylon. YHWH announces punishment for Oholibah (Jerusalem), describing her being attacked and stripped bare by the Babylonians and their allies. She is depicted drinking from the same cup of suffering as her sister. The allegory further elaborates on their guilt by adding the charge that they defiled YHWH's sanctuary and Shabbats, using sexual metaphors to portray the defilement of the temple. Ezekiel's response affirms their status as prostitutes who will be judged, with the punishment being death, mirroring the penalty for adultery and profaning holy things, carried out through stoning and involving the killing of their children as an example of corporate punishment.