August 28

Ezekiel 5-8 (biblegateway.com)

Judgment at the Threshold

After enacting the siege of Jerusalem in chapter 4, Ezekiel continues to convey God’s judgment through vivid symbolism in chapters 5–8. In chapter 5, God instructs Ezekiel to shave his head and beard, dividing the hair to symbolize the destruction, exile, and death that will come upon the city. This tangible act illustrates that the consequences of sin are inescapable and that judgment will affect leaders, soldiers, and citizens alike. Chapter 6 broadens the focus to Israel’s high places, showing that idolatry has been pervasive throughout the land and calling the people to recognize the futility of worshipping false gods. In chapters 7–8, Ezekiel witnesses the imminent doom and the moral corruption inside Jerusalem.

Ezekiel 5: Judgment Symbolized in Hair and Fire

In Ezekiel 5, God commands the prophet to perform another dramatic sign-act, this time using his own hair and beard to symbolize Jerusalem’s coming judgment. After Ezekiel represented the fact of the siege (first sign), the length of the siege (second sign), and its severity (third sign), in chapter 4, he now demonstrates the results of the siege (fourth sign) in chapter 5. To accomplish this, Ezekiel journeyed from the confines of his house to “inside the city” (v. 2a) and “all around the city” (v. 2b). This fourth sign visualized Jerusalem’s fate. The sign is presented in 5:1-4, explained in 5:5-12, and its divine source is revealed in 5:13-17.

God commanded Ezekiel to shave his head and beard with a sharp sword, a symbolic act representing mourning, humiliation, and possibly repentance (v. 1; Job 1:20; Isa. 15:2-3; Jer. 7:29). The “sword,” mentioned 83 times in Ezekiel, frequently symbolizes the instrument of destruction God would use against nations such as Jerusalem, Edom, Tyre, Egypt, and Gog. After shaving, Ezekiel was instructed to divide his hair into three equal portions: one part to be burned in the city, another struck with the sword, and the last scattered to the wind (v. 2). This sequence of actions, burning, striking, scattering, proclaims the comprehensive nature of God’s judgment on the house of Israel.

Ezekiel was also instructed to take a few strands from each portion and tuck them into the folds of his garment, symbolizing God’s preservation of a remnant amid judgment (v. 3). The “garment” was the long robe or tunic men wore, typically secured at the waist by a belt or sash; the bottom could be pulled up and tucked into the belt to form a pouch, likely where Ezekiel placed these hairs. These few hairs, however, were not exempt from judgment. Some were to be tossed into the fire (v. 4). Some scholars feel that this refers to a purifying judgment that would refine the remnant in captivity. However, the fire probably refers to the suffering and death awaiting these people. This judgment was for the whole house of Israel. Even the remnant in exile would not escape the flames of oppression.

Ezekiel is also told to weigh the hair using scales, signifying that God’s judgment is measured and just, neither arbitrary nor capricious (v. 5). The scattering, striking, and burning of the hair mirror the fate of the people: famine, pestilence, sword, and exile. Yet within this judgment, there is an implicit purpose: correction and a call to acknowledgment of God’s holiness. The prophet’s obedience to enact these signs reflects the seriousness of his role and the reality that God’s messages often demand tangible, lived demonstration to convey their urgency.

God then explains the reasons behind this severe judgment (v. 5-12). His anger was directed at Jerusalem, the nation’s capital, because of its persistent sin. The city that once enjoyed God’s special favor would now become the object of His intense judgment, witnessed by the surrounding nations. The people of Jerusalem had openly rebelled, despised His ordinances, and continually provoked His wrath. The Lord declares that the punishment will be severe: a third will die by plague and famine, a third by the sword, and a third will be scattered into exile, illustrating that persistent sin brings cumulative and inescapable consequences.

In the final verses (v. 13-17), Ezekiel stresses the divine source of each judgment as God announces, “I the Lord have spoken” (v. 13, 15, 17). God then declares that His judgment on Jerusalem will continue until the full measure of His wrath is poured out (v. 13). Verses 14-15 highlight the city’s humiliation, as Jerusalem will face public disgrace, mocked by surrounding nations, yet even these nations will be horrified by the devastation, serving as a warning. Verses 16-17 use the imagery of God as an archer, sending the arrows of destruction, including famine, wild beasts, plague, and the sword, against the people.

Ezekiel 5 challenges readers to take sin seriously, recognizing that rebellion against God carries consequences at every level—personal, familial, and national. At the same time, it encourages trust in God’s measured justice and His mercy for those who turn to Him. The chapter reminds us that God’s word is not merely to be heard but embodied: like Ezekiel, faithful response may require both obedience and courage to confront difficult truths, and the weight of His message demands both awe and humility.

Ezekiel 6: Judgment Against the Mountains of Israel

After presenting his signs, Ezekiel delivered two sermons, each introduced with the familiar phrase, “The word of the Lord came to me” (6:1; 7:1), emphasizing that his message originated directly from God. The first sermon (chapter 6) confronted Israel’s idolatry, the root cause of their coming judgment, while the second (chapter 7) described the character and certainty of that judgment.

Ezekiel 6 opens with a direct word from God against the mountains of Israel (v. 1–3). The prophet addresses the mountains because they were the sites of the “high places” where idolatry had flourished. Yet, while the hills and mountains serve as the metaphorical audience, the real audience is the exiled community. These heights, once meant for true worship, had been defiled with altars, pagan images, and sacrifices to foreign gods. God declares that His sword will come against these places (v. 3), underscoring that His holiness cannot coexist with persistent rebellion. The imagery of the mountains highlights that no place, however elevated or seemingly secure, is beyond God’s judgment. For Israel, and for us today, it is a sobering reminder that spiritual compromise, even in familiar or “holy” settings, carries consequences that cannot be ignored.

The judgment will be comprehensive (v. 4-7). God declares that Israel’s altars and idols will be shattered, their cities reduced to ruins, and their slain left lying before the very gods they trusted. The land itself will bear witness to judgment, and in the devastation, one truth will remain clear: they shall know that He is the Lord.

Even in judgment, God promises a surviving remnant. Though Judah would fall to Babylon, God’s covenant promises to Israel would not be broken. Scattered among the nations, they will remember how their unfaithfulness grieved Him.  Confronted with the weight of their sin, they would despise their detestable practices and finally turn in repentance. In their sorrow and repentance, they will come to know beyond doubt that the Lord’s warnings were not empty words, but the sure fulfillment of His justice (v. 8-10). Through this painful process, they would come to know the Lord personally, understanding that His judgment was neither arbitrary nor empty, but a necessary means of bringing His people back to Himself.

The final section of this sermon (v. 11-14) begins with God instructing Ezekiel to perform a series of symbolic gestures: (clapping, stomping his foot, and uttering an exclamation - “Alas!”) that display God’s wrath. Ezekiel’s dramatic gestures gave force to the message: Israel’s sins were so detestable that even the prophet’s body language became a visible judgment.

Clapping in the Old Testament could express joy (2 Kings 11:12; Ps. 98:8) or mockery (Job 27:23; Lam. 2:15; Ezek. 21:14, 17; 22:13; 25:6; Nah. 3:19). Here, it symbolized derision, underscoring the severity of Israel’s guilt. Stomping one’s foot is often a sign of frustration or anger, as in the Ugaritic Epic of Aqhat. In that tale, the hero refuses to give his bow to the goddess Anat, telling her hunting weapons are for men. She is so angry that she violently stamps her foot and goes off in a rush to seek revenge from the gods. The exclamation (NIV: “Alas”) that is used indicates that someone will get what’s coming to them (“you’ll be sorry!”), reinforcing this scene of impending divine punishment (The IVP Bible Background Commentary).

Once again, the familiar triad of sword, famine, and plague emphasized the completeness of God’s judgment (v. 12). Death would come in battle, starvation would follow siege, and disease would spread in the aftermath. There would be no escape, as one disaster would only give way to another. Finally, verses 13–14 echo the earlier warnings: judgment would fall at the very sites where idolatry flourished, on every hill, under every leafy tree, and beside every altar.

For the third time in the chapter (v. 7, 10, 14), Ezekiel declared the purpose of judgment: “Then they will know that I am the Lord” (v. 14). This refrain, which is repeated 65 times in the book, shows that God’s aim was not revenge but revelation. Israel needed to be stripped of false gods in order to recognize the Lord as the one true and living God. In Ezekiel’s day, idols took the form of carved images; today, they often appear as money, pleasure, or power. Whatever form they take, God will not allow rivals to His authority. Even hardships in our lives may serve this same divine purpose to remind us that He alone is God, the source of eternal love and life.

Ezekiel 7: The Imminent End and Final Doom

Ezekiel 7 intensifies the warnings, declaring that “the end has come” for Israel (v. 1-2). The judgment spreads outward from Jerusalem to the mountains of Israel, and then to the four corners of the land. Judgment is no longer merely nigh, as was the case in the previous oracles, but is actually upon them. There is no chance of God changing His mind or relenting. God’s judgment is imminent and unavoidable; the time of delay is over

God declared that His wrath would come upon Israel (v. 3) without mercy (v. 4). She would face judgment in proportion to her actions (v. 4, 8–9, 27) and be held accountable for her abominable practices. The repetition of these warnings underscores their seriousness. Ultimately, the people would recognize that the Lord is sovereign, a truth reiterated at the conclusion of the sermon (v. 27).

The “day of the Lord” is a central theme in the prophets, signaling imminent judgment. Ezekiel compares it to a budding rod (v. 10), symbolizing that doom has already begun and Israel’s arrogance has flourished. This imagery may reference Aaron’s rod that budded (Num. 17), signifying divine selection, or Jeremiah’s almond tree (Jer. 1:11–12), signaling the certainty of God’s judgment. In either case, the budding represents that God has set Jerusalem on a path of inevitable punishment.

The chapter continues with a vivid description of Israel’s coming judgment (v. 14–27). Though the people may be aware and may prepare for battle, they will be powerless, for God’s anger falls on the nation. The sword will strike those in the fields. At the same time, famine and disease will ravage those in the cities (v. 15). Any survivors scattered on the hills will grieve over their own sins, filled with fear and despair (v. 16). The people’s wealth and treasures of silver, gold, and prized possessions will be useless, having been sources of pride and idolatry. God declares these riches defiled and delivers them to foreigners, allowing even sacred places to be profaned (v. 19–22).

Violence, crime, and corruption fill the land, and God will use ruthless nations to carry out His judgment (v. 23–24). Pride and even holy sites will be humbled, and though the people seek relief, none will come (v. 25). Disaster will come upon disaster; prophets and priests, leaders and citizens alike will be paralyzed by fear, and the law and counsel will fail (v. 26). The chapter concludes with God’s assurance that His judgment is just: He will repay the nation according to their deeds, and through this justice, the people will come to know that He alone is the Lord (v. 27).

Ezekiel 7 warns us against trusting in false securities and challenges us to examine where our confidence truly lies. Judah’s wealth and possessions could not deliver them when judgment came, reminding us that money, success, or even national strength are powerless to save. For believers today, the call is to place our ultimate trust not in financial stability, careers, or politics but in the Lord alone.

The chapter also shows the danger of empty religion; the temple, once considered a place of safety, was desecrated and meaningless because the people’s hearts were far from God. In the same way, our worship, church attendance, or religious activity is worthless if it is not rooted in genuine devotion and obedience.

Finally, Ezekiel highlights the futility of human wisdom apart from God, as prophets, priests, and leaders failed to provide help when the people had rejected Him. This challenges us to seek God’s Word and Spirit for guidance, rather than leaning on popular voices or cultural wisdom. Taken together, Ezekiel 7 calls us to confront where we are placing our trust, to worship God in sincerity, and to depend on His wisdom and presence as our only true security.

Ezekiel 8: Visions of Abominations in the Temple

This vision occurred “in the sixth year” (of Jehoiachin’s exile), “in the sixth month on the fifth day” (v. 1). This was 14 months after Ezekiel’s first vision (1:1-2). Much of the time in between was occupied by the sign-acts of chapter 4.

Ezekiel 8 opens with a remarkable vision: although the prophet is in exile in Babylon, he is spiritually transported to the temple complex in Jerusalem (v. 1-4). The Lord lifts him up and grants him a vivid view of the city and, most importantly, the temple. The glory of the Lord appears in the form of a figure resembling a man, radiant with fire and gleaming like metal. The figure was a theophany of God.

Ezekiel was taken to the entrance of the gateway of the inner court that faces north, to “the seat of the image of jealousy, which provokes to jealousy” (v. 3). Ezekiel also called it the idol of jealousy (v. 5). The object is not specifically identified, however, as Ezekiel looks upon it, beside him was the glory of the God of Israel (v. 4). God’s righteous anger is voiced through His rhetorical question to Ezekiel: “Do you see what they are doing, the detestable practices that will drive Me far from My sanctuary?” (v. 6). This object is possibly an image of Asherah, a Canaanite goddess who is possibly viewed as Yahweh’s consort by the people. Manasseh put an image of this kind in the temple (2 Kin. 21:7).

In vision after vision, God revealed to Ezekiel just how deeply His people had embraced idolatry and wickedness (v. 7-16). Each new scene pulled back another layer of corruption, exposing not only the extent but also the variety of abominations being committed in what should have been the holiest place on earth.

First, God instructed Ezekiel to dig through a wall and enter a hidden chamber. Inside, he discovered images of every kind of detestable creature, including creeping things, beasts, and idols, all engraved on the walls of the temple (v. 7-10). To Ezekiel’s shock, seventy elders of Israel stood before these engravings, each burning incense in worship. Among them was Jaazaniah, son of Shaphan, a reminder that even respected leaders were participating in this corruption (v. 11). The Lord asked Ezekiel if he saw what the elders were doing in secret, each in their own “chamber of imagery,” believing that God could not see their actions (v. 12).

The vision continued at the north gate of the temple, where women sat weeping for the Babylonian fertility god Tammuz (v. 14–15). This pagan ritual, performed at the very entrance of the Lord’s house, represented another shocking layer of unfaithfulness. Yet God warned Ezekiel that still greater abominations would be revealed.

Finally, Ezekiel was brought into the inner court of the temple, where about twenty-five men, likely priests, stood between the porch and the altar. Instead of facing the temple, their backs were turned to it as they bowed toward the east, worshiping the sun (v. 16–17). This posture was not only idolatrous but an outright insult to the presence of the Lord, whose glory dwelt in the temple.

At this point, God declared that such behavior could not go unpunished. The mysterious phrase “they put the branch to their nose” (v. 17) is obscure, but it likely refers to some gesture of mockery or derision. What is clear is that the wickedness was not limited to the temple precincts; violence and corruption had spread throughout the land, continually provoking God to anger. Judgment, therefore, was inevitable, as a holy God could not overlook the defilement of His sanctuary and the moral collapse of His people (v. 18).

Ezekiel 8 confronts us with the shocking reality of Israel’s spiritual unfaithfulness. In the very place where God’s glory dwelt, His people filled the temple with images, rituals, and worship directed to false gods. The progression of scenes from secret chambers of idolatry to public acts of pagan devotion reveals how sin corrodes from the inside out until it becomes open rebellion. This chapter underscores the holiness of God: He will not share His glory with idols (Isaiah 42:8), nor will He overlook sin that desecrates His sanctuary. His presence demands purity, reverence, and loyalty from His people.

Ezekiel 8 calls us to examine the “hidden chambers” of our own hearts and lives. What images or idols have we carved there in secret: ambitions, desires, or practices we think God does not see? Just as with Israel, those private compromises eventually shape public actions. The chapter also reminds us that misplaced worship, giving ultimate devotion to anything other than God, is not a small matter but an abomination that drives His presence away. The invitation, then, is to turn fully to Him, cleanse the inner life of rival loves, and cultivate a worship that honors His glory alone.

Conclusion

Ezekiel 5–8 starkly portrays the consequences of rebellion and the seriousness of sin before a holy God, revealing Israel’s covenant unfaithfulness through violence, idolatry, misplaced trust in wealth, and the defilement of God’s temple with hidden sins and false worship. These chapters remind us that judgment is real, and we must not presume that God’s patience toward sin and injustice will continue forever. They also underscore the importance of examining our own hearts and actions in light of His holiness. The withdrawal of God’s glory from the temple warns that empty ritual and superficial worship cannot substitute for obedience and righteousness.

What is sobering is that the abominations Ezekiel saw in the temple are not confined to ancient Israel—they find striking parallels in the church today, though they may resurface in different forms. Violence and injustice are tolerated even among those who name Christ; idolatry takes shape in materialism, entertainment, and political obsession; wealth is treated as the ultimate safety net; and hidden sins are carried out under the assumption that God does not see. When God’s people give way to these contemporary abominations, we repeat the same patterns of sin that grieved the Lord in Ezekiel’s day.

Jealousy, envy, pride, arrogance, and the willingness to compromise Scripture continue to weaken the witness of God’s people. These heart-level sins behind outward practices mirror how Ezekiel exposed the elders’ hidden chambers (8:7–12) and the corruption of the leaders. In these chapters, Ezekiel calls out outward religious appearances that mask inner rebellion. Nothing is hidden from God.

Too often congregations today substitute complacency for unity—tolerating or covering up sin in the name of peace rather than standing firmly on God’s truth. This shows up in practical ways: leaders overlooking moral failure to avoid conflict, churches hesitating to address difficult truths, or assemblies adopting cultural values at the expense of biblical conviction. Just as in Ezekiel’s time, such practices may preserve appearances for a while, but they grieve the Lord and leave His people spiritually powerless.

For believers today, these passages serve as a clear call to examine ‘the inner chambers’ of our hearts and our churches, to bring sin into the light rather than conceal it, and to renew our devotion to the Lord. The church cannot presume upon God’s blessing while willfully clinging to rebellion and moral decline. The invitation is urgent: will we expose the hidden chambers of our own hearts and those within our churches and return to true worship, or will we risk the Lord’s glory departing from our midst? Now is the time to repent, to pursue holiness, and to live as vessels fit for His dwelling.