Text -- Ezekiel 8:1-9 (NET)

A Desecrated Temple

8:1 In the sixth year, in the sixth month, on the fifth of the month, as I was sitting in my house with the elders of Judah sitting in front of me, the hand of the sovereign Lord seized me. 8:2 As I watched, I noticed a form that appeared to be a man. From his waist downward was something like fire, and from his waist upward something like a brightness, like an amber glow. 8:3 He stretched out the form of a hand and grabbed me by a lock of hair on my head. Then a wind lifted me up between the earth and sky and brought me to Jerusalem by means of divine visions, to the door of the inner gate which faces north where the statue which provokes to jealousy was located. 8:4 Then I perceived that the glory of the God of Israel was there, as in the vision I had seen earlier in the valley. 8:5 He said to me, “Son of man, look up toward the north.” So I looked up toward the north, and I noticed to the north of the altar gate was this statue of jealousy at the entrance. 8:6 He said to me, “Son of man, do you see what they are doing– the great abominations that the people of Israel are practicing here, to drive me far from my sanctuary? But you will see greater abominations than these!” 8:7 He brought me to the entrance of the court, and as I watched, I noticed a hole in the wall. 8:8 He said to me, “Son of man, dig into the wall.” So I dug into the wall and discovered a doorway. 8:9 He said to me, “Go in and see the evil abominations they are practicing here.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 8:1

Of Jeconiah's captivity.

Wesley: Eze 8:1

Elul or our August.

Wesley: Eze 8:1

The chief of those that were now in captivity. They were come either to spend the sabbath in religious exercises, or to enquire what would become of their brethren in Jerusalem.

Wesley: Eze 8:1

The spirit of prophecy.

Wesley: Eze 8:2

Of a man; the man whom he had seen upon the throne.

Wesley: Eze 8:2

This fire might denote the wrath of God against Jerusalem.

Wesley: Eze 8:3

This, and all the passages to the end of the 16th verse, was done in vision only.

Wesley: Eze 8:3

To the door of the gate of the inner court.

Wesley: Eze 8:3

The temple courts had four gates towards the four quarters, and this was the north gate, which opened into the great court where Ahaz had set up his Damascen altar, and where the idols were set up.

Wesley: Eze 8:3

Baal, which Manasseh had set up, Josiah had destroyed, but succeeding kings had again set it up.

Wesley: Eze 8:3

Because it was so notorious an affront to God, who had married Israel to himself.

Wesley: Eze 8:5

Ahaz had removed it from the middle of the court and set it near this north gate, to which it gave name.

Wesley: Eze 8:5

In the very passage to the temple, to affront the worship of God.

Wesley: Eze 8:6

The generality of the Jews.

Wesley: Eze 8:6

The notorious idolatries.

Wesley: Eze 8:6

In this court, in view of my temple.

Wesley: Eze 8:6

Not that they designed this, but no other could be expected.

Wesley: Eze 8:7

The second door, for there were two in the north side.

Wesley: Eze 8:8

A private door, by which the priests entered into the chamber of their imagery, to perform idolatrous worship to their images.

Wesley: Eze 8:9

Under the approach of judgments, in this very place, under the walls of my temple.

JFB: Eze 8:1

(Eze. 8:1-18)

JFB: Eze 8:1

Namely, of the captivity of Jehoiachin, as in Eze 1:2, the "fifth year" is specified. The lying on his sides three hundred ninety and forty days (Eze 4:5-6) had by this time been completed, at least in vision. That event was naturally a memorable epoch to the exiles; and the computation of years from it was to humble the Jews, as well as to show their perversity in not having repented, though so long and severely chastised.

JFB: Eze 8:1

Namely, those carried away with Jehoiachin, and now at the Chebar.

JFB: Eze 8:1

To hear the word of God from me, in the absence of the temple and other public places of Sabbath worship, during the exile (Eze 33:30-31). It was so ordered that they were present at the giving of the prophecy, and so left without excuse.

JFB: Eze 8:1

God's mighty operation fell, like a thunderbolt, upon me (in Eze 1:3, it is less forcible, "was upon him"); whatever, therefore, he is to utter is not his own, for he has put off the mere man, while the power of God reigns in him [CALVIN].

JFB: Eze 8:2

Understand, "of a man," that is, of Messiah, the Angel of the covenant, in the person of whom alone God manifests Himself (Eze 1:26; Joh 1:18). The "fire," from "His loins downward," betokens the vengeance of God kindled against the wicked Jews, while searching and purifying the remnant to be spared. The "brightness . . . upward" betokens His unapproachable majesty (1Ti 6:16). For Hebrew, eesh, "fire," the Septuagint, &c., read ish, "a man."

JFB: Eze 8:2

The glitter of chasmal [FAIRBAIRN], (see on Eze 1:4, "polished brass").

JFB: Eze 8:3

Instead of prompting him to address directly the elders before him, the Spirit carried him away in vision (not in person bodily) to the temple at Jerusalem; he proceeds to report to them what he witnessed: his message thus falls into two parts: (1) The abominations reported in Eze. 8:1-18. (2) The dealings of judgment and mercy to be adopted towards the impenitent and penitent Israelites respectively (Eze. 9:1-11:25). The exiles looked hopefully towards Jerusalem and, so far from believing things there to be on the verge of ruin, expected a return in peace; while those left in Jerusalem eyed the exiles with contempt, as if cast away from the Lord, whereas they themselves were near God and ensured in the possessions of the land (Eze 11:15). Hence the vision here of what affected those in Jerusalem immediately was a seasonable communication to the exiles away from it.

JFB: Eze 8:3

Facing the north, the direction in which he came from Chebar, called the "altar-gate" (Eze 8:5); it opened into the inner court, wherein stood the altar of burnt offering; the inner court (1Ki 6:36) was that of the priests; the outer court (Eze 10:5), that of the people, where they assembled.

JFB: Eze 8:3

The pedestal of the image.

JFB: Eze 8:3

Astarte, or Asheera (as the Hebrew for "grove" ought to be translated, 2Ki 21:3, 2Ki 21:7; 2Ki 23:4, 2Ki 23:7), set up by Manasseh as a rival to Jehovah in His temple, and arresting the attention of all worshippers as they entered; it was the Syrian Venus, worshipped with licentious rites; the "queen of heaven," wife of Phœnician Baal. HAVERNICK thinks all the scenes of idolatry in the chapter are successive portions of the festival held in honor of Tammuz or Adonis (Eze 8:14). Probably, however, the scenes are separate proofs of Jewish idolatry, rather than restricted to one idol.

JFB: Eze 8:3

Calleth for a visitation in wrath of the "jealous God," who will not give His honor to another (compare the second commandment, Exo 20:5). JEROME refers this verse to a statue of Baal, which Josiah had overthrown and his successors had replaced.

JFB: Eze 8:4

The Shekinah cloud of Jehovah's glory, notwithstanding the provocation of the idol, still remains in the temple, like that which Ezekiel saw "in the plain" (Eze 3:22-23); not till Eze 10:4, Eze 10:18 did it leave the temple at Jerusalem, showing the long-suffering of God, which ought to move the Jews to repentance.

JFB: Eze 8:5

The principal avenue to the altar of burnt offering; as to the northern position, see 2Ki 16:14. Ahaz had removed the brazen altar from the front of the Lord's house to the north of the altar which he had himself erected. The locality of the idol before God's own altar enhances the heinousness of the sin.

JFB: Eze 8:6

"that I should (be compelled by their sin to) go far off from my sanctuary"-- (Eze 10:18); the sure precursor of its destruction.

JFB: Eze 8:7

That is, of the inner court (Eze 8:3); the court of the priests and Levites, into which now others were admitted in violation of the law [GROTIUS].

JFB: Eze 8:7

That is, an aperture or window in the wall of the priests' chambers, through which he could see into the various apartments, wherein was the idolatrous shrine.

JFB: Eze 8:8

For it had been blocked up during Josiah's reformation. Or rather, the vision is not of an actual scene, but an ideal pictorial representation of the Egyptian idolatries into which the covenant-people had relapsed, practising them in secret places where they shrank from the light of day [FAIRBAIRN], (Joh 3:20). But compare, as to the literal introduction of idolatries into the temple, Eze 5:11; Jer 7:30; Jer 32:34.

Clarke: Eze 8:1

In the sixth year, in the sixth month, in the fifth day of the month - This, according to Abp. Usher, was the sixth year of Ezekiel’ s captivity. The sixth day of the fifth month of the ecclesiastical year, which answers to August A.M. 3410

This chapter and the three following contain but one vision, of which I judge it necessary, with Calmet, to give a general idea, that the attention of the reader may not be too much divided

The prophet, in the visions of God, is carried to Jerusalem, to the northern gate of the temple, which leads by the north side to the court of the priests. There he sees the glory of the Lord in the same manner as he did by the river Chebar. At one side he sees the image of jealousy. Going thence to the court of the people, he sees through an opening in the wall seventy elders of the people, who were worshipping all sorts of beasts and reptiles, which were painted on the wall. Being brought thence to the gate of the door of the house, he saw women weeping for Tammuz or Adonis. As he returned to the court of the priests, between the porch and the altar, he saw twenty-five men with their backs to the sanctuary and their faces towards the east, worshipping the rising sun. This is the substance of the vision contained in the eighth chapter

About the same time he saw six men come from the higher gate with swords in their hands; and among them, one with an ink-horn. Then the Divine Presence left the cherubim, and took post at the entrance of the temple, and gave orders to the man with the ink-horn to put a mark on the foreheads of those who sighed and prayed because of the abominations of the land; and then commanded the men with the swords to go forward, and slay every person who had not this mark. The prophet, being left alone among the dead, fell on his face, and made intercession for the people. The Lord gives him the reason of his conduct; and the man with the ink-horn returns, and reports to the Lord what was done. These are the general contents of the ninth chapter

The Lord commands the same person to go in between the wheels of the cherubim, and take his hand full of live coals, and scatter them over the city. He went as commanded, and one of the cherubim gave him the coals; at the same time the glory of the Lord, that had removed to the threshold of the house, now returned, and stood over the cherubim. The cherubim, wheels, wings, etc., are here described as in the first chapter. This is the substance of the tenth chapter

The prophet then finds himself transported to the east gate of the temple, where he saw twenty-five men, and among them Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people, against whom the Lord commands him to prophesy, and to threaten them with the utmost calamities, because of their crimes. Afterwards God himself speaks, and shows that the Jews who should be left in the land should be driven out because of their iniquities, and that those who had been led captive, and who acknowledged their sins and repented of them, should be restored to their own land. Then the glory of the Lord arose out of the city, and rested for a time on one of the mountains on the east of Jerusalem, and the prophet being carried in vision by the Spirit to Chaldea, lost sight of the chariot of the Divine glory, and began to show to the captivity what the Lord had shown to him. This is the substance of the eleventh chapter

We may see from all this what induced the Lord to abandon his people, his city, and his temple; the abominations of the people in public and in private. But because those carried away captives with Jeconiah acknowledged their sins, and their hearts turned to the Lord, God informs them that they shall be brought back and restored to a happy state both in temporal and spiritual matters, while the others, who had filled up the measure of their iniquities, should be speedily brought into a state of desolation and ruin. This is the sum and intent of the vision in these four chapters.

Clarke: Eze 8:2

The appearance of fire - See the note on Eze 1:27.

Clarke: Eze 8:3

The image of jealousy - סמל הקנאה semel hakkinah . We do not know certainly of what form this image was, nor what god it represented. Some say it was the image of Baal, which was placed in the temple by Manasses; others, that it was the image of Mars; and others, that it was the image of Tammuz or Adonis. Calmet supports this opinion by the following reasons: -

1.    The name agrees perfectly with him. He was represented as a beautiful youth, beloved by Venus; at which Mars, her paramour, being incensed and filled with jealousy, sent a large boar against Adonis, which killed him with his tusks. Hence it was the image of him who fell a victim to jealousy

2.    The prophet being returned towards the northern gate, where he had seen the image of jealousy, Eze 8:14, there saw the women lamenting for Tammuz. Now Tammuz, all agree, signifies Adonis; it was that therefore which was called the image of jealousy

3.    The Scripture often gives to the heathen idols names of degradation; as Baal-zebub, god of flies; Baal-zebul; god of dung

It is likely that it was Adonis who is called The dead, Lev 19:27, Lev 19:28; Deu 14:9, because he was worshipped as one dead. And the women represented as worshipping him were probably adulteresses, and had suffered through the jealousy of their husbands. And this worship of the image of jealousy provoked God to jealousy, to destroy this bad people.

Clarke: Eze 8:4

The vision that I saw in the plain - see the note on Eze 3:23 (note); see also Eze 1:3 (note).

Clarke: Eze 8:7

A hole in the wall - This we find was not large enough to see what was doing within; and the prophet is directed to dig, and make it larger, Eze 8:8; and when he had done so and entered, he says: -

Calvin: Eze 8:1

There is no doubt that a prophetic vision is here narrated; for the Prophet was not carried to Jerusalem, nor had he changed his place, nor were the elders of Judah before him, but he seemed to himself to be seized by the Spirit of God, that he might perceive the pollutions by which the Jews had profaned the temple. For he says, that he was at home when this vision occurred to him, and yet it was possible for him to be walking in the field. He does not, therefore, relate the thing as done, but simply teaches how God appeared, and adds the circumstances. By elders of Judah I do not understand captives, but those who were then dwelling at Jerusalem, that they should be witnesses of this prophecy, and so all excuse and pretense of mistake was taken away from them. He also expresses the time at which this vision happened, namely the sixth year, which he numbers from the exile of Jechoniah, as we saw in the first chapter. Hence an interval of a year and two months has elapsed since the first vision which was then unfolded, and the present which is now to be treated. Since, therefore, fourteen months had elapsed, God appeared again to his Prophet. This circumstance of the time is by no means superfluous, for this shows the great obstinacy of the people. The Prophet, as I have said, numbers the years from the exile of the king. But they were accustomed to count from the jubilee year; but he now renews the grief for that slaughter, when the king was treated ignominiously as a vile captive, and was harassed as a slave by the enemy. Since, therefore, the Prophet humbles the Jews by this computation of years, hence it appears how hardened was their obstinacy, as they did not grow wise though so severely chastened. But we shall see that they were seized with a prodigious madness, so that they cast aside the worship of God, they heaped together on every side new idolatries, and infected the temple with their abominations. We saw in Jeremiah (Jer 7:17, and Jer 44:17) that the worship of God was overthrown in the city Jerusalem, and in the temple itself; for they poured out libations to the workmanship of heaven — others translate, the queen of heaven, but we have shown that those places ought to be understood of all the stars — since, therefore, they offered incense to the workmanship of heaven, then they afterwards took to themselves idols and polluted themselves with the superstitions of all the nations. Our Prophet shows that they were not touched with any sense of their punishment, but that they became worse from the time when God began to raise his hand against them; for it was just as if he had begun to show himself from heaven the avenger of their superstitions. Hence we have a reason why the Prophet here mentions years and months, and even the fifth day of the month, namely, that the Jews may be held more convicted of their obstinacy, since no punishments recalled them into the way, but they wrestled with diabolical obstinacy against God. He says, the hand of God fell; by hand I do not simply understand prophecy as some do, but strength; for the sense seems too restricted to say, God’s prophecy fell — the phrase is too cold. But this is properly said of the power of God. It is just as if he professed that he did not bring forward anything of his own, because he put off, as it were, the man whilst Gods power reigned in him. Thus the power of God is opposed to all human faculties. It follows —

Calvin: Eze 8:2

Some translate the last word angel, but in my opinion erroneously: for עין , gnin, properly signifies color, and I have already refuted that error in the first chapter. I am not clear as to what color it was, hence I follow the received opinion that, it was like amber. Now the Prophet says, he saw a likeness, or image composed of two parts; for from the loins downward it was like fire, but upwards it was brightness. By the word דמות , demoth, I do not doubt that he means the image of a man. God, therefore, appeared to his servant under some image; nor is the human figure out of place, because if it had been any other figure without doubt the Prophet had been silent. But we have already seen that God had put on the human form, and so represented himself in the person of his only begotten Son, as we have said, and shall see again in the tenth chapter. This, therefore, is the likeness of which the Prophet speaks, but he uses this word on purpose, that we may know that it was not a true and solid and substantial thing called body. As to the Prophet’s beholding a figure or likeness, this took place only in a bare vision, not that God then put on a body; and concerning this point also I have treated at length in the first chapter, and shortly I shall glance at it again. Now as to his saying, one part of the figure was fiery, but in another, the aspect of splendor, he seems here to express what the Jews ought to hope for, when at length they perceived God to be near, from whom they thought themselves very far off, since they so boldly despised his law and all the prophecies. As to the splendor, God’s majesty and incomprehensible glory is signified. For if brightness blinds our eyes, what would happen if we endeavor to penetrate to that immense light of which the sun is only a little spark? Since, therefore, Ezekiel says, there was the likeness of splendor above his loins, he doubtless shows how formidable the majesty of God ought to be to us. For God dwells in light, but inaccessible, as the Apostle says: but below, says he, was the appearance of fire, namely, because he must not. wait till the Jews received any joy from the presence of God. (1Ti 6:16.) We know, indeed, that hypocrites always boast rashly in the name of God, as Amos reproves them, What is to you the day of the Lord? it is a day of darkness and not light. (Amo 5:18.) For they boast that God would be entreated in their miseries, and that he must assist them, because he had taken them under his protection. The Prophet refutes this arrogance, and says, that the day of the Lord would be darkness. So also in this place, God appeared in the form of fire towards the earth, that the Jews should tremble when they saw the vengeance of God lighted up to consume them. Therefore in the splendor God’s majesty was shown, which humbled the Prophet and all the pious, that they should receive the vision reverently; for in the fire God’s vengeance was shown, lest the Jews should make for themselves too wide a shield of the name of God, which they extended falsely and fallaciously.

Calvin: Eze 8:3

The Prophet here relates that he was carried to Jerusalem that he might behold the foul superstitions by which the Jews had defiled the temple. But first he says, that the form of a hand was put forth Whence again we collect that the body was not solid or substantial which the Prophet had seen; but was only a visible figure as a symbol of God’s presence. This explains the word likeness or figure, for it was not a real hand which seized the Prophet by the locks or hair of the head, but it was the likeness of a hand, and therefore he adds, in the visions of God it was done. He says indeed that he was carried up between heaven and earth, but let no one imagine that this was really done, for he explains himself and says, in the visions of God By visions of God he understands a revelation free from all doubt: for there is a silent opposition between these divine revelations and the spectres which often deceive men’s senses. Those who interpret “visions of God” simply as prophecy weaken what the Prophet wished to express emphatically; and those who think God’s name used here as an epithet, (as the Hebrews call anything remarkable, divine,) also depart from the genuine sense of the Prophet. There is no doubt, therefore, that he opposes the visions of God to all spectres: for Satan as we know deludes men’s senses with his prodigies and his wonderful arts of fascination: for it happens that the children of God are sometimes deluded: hence the Prophet, to take away all doubt from his teaching, says that he was carried to Jerusalem in visions of God, and adds, that he was carried to the northern gate. We know that there were many gates of the large area, so that the people’s entrance should be more commodious. For if there had been only one gate open, they would have been more tumultuous, as a multitude usually is. The area of the temple then had an eastern and a northern gate: then it had other gates, which gave an easy entrance to the people as well as to the priests. The priests indeed had an inner area which was distinct, but when they offered victims on the altar, they mingled with the people. This therefore was the reason why the floor of the temple had different gates. Now the Prophet says, that he was carried to the porch of the gate, so that he did not penetrate directly into the secret part of the temple, but seemed to himself to be standing before the doors, till God informed him of what was doing within. He says, there was the seat of the idol. We know not what the idol was, except that the Prophet says it was abominable. He first calls it the idol of jealousy, and then adds the participle, provoking God to jealousy But although the noun as well as the verb is often taken in a bad sense, yet God transfers the affection of jealousy to himself, and in this sense he says in Deuteronomy,

“They provoked me: they made me jealous with what is not God: therefore will I make them jealous,” (Deu 32:21.)

He alludes to the jealousy of husband and wife, for if the woman prostitutes herself, the husband burns with indignation, and that outbreak of his anger is most flagrant, So also when the wife in her turn knows that her husband is an adulterer, she is carried away with intemperance and excess. Hence God, when he shows how he esteems his glory and worship, compares himself to a jealous man, when we turn aside to idolatrous and adulterous worship. In this sense the idol which was in the porch or entrance of the temple is called the idol of jealousy, and the idol which causes jealousy. Although we may also translate, it was the seat of the idol causing jealousy, since the noun, קנאה , kenah, is taken in the ablative case. It is said that this idol provoked to jealousy, because the Jews by erecting this idol trod under foot their God, or at least endeavored to prostrate his glory. Now it follows —

Calvin: Eze 8:4

Now he only says that he saw God’s glory as he had formerly beheld it near the bank of the river. This was as it were the seal of his prophecy: for the holy man ought to be so strengthened, that he should boldly restrain the furious audacity and obstinacy of the people. Hence he had to strive with hard heads, and God did not arm him in vain; and to this end again a new vision was offered. He knew that to be the glory of God. Hence he was again made more certain that the whole action was under divine direction, and that it was neither human nor fictitious, nor deceptive nor doubtful. It follows —

Calvin: Eze 8:5

Here one profanation of the temple, is shown to the Prophet, namely, the idol erected at the entrance of the area near the altar. It may happen that the worship of God is but slightly vitiated, so that the corruption is scarcely apparent. But while the Prophet repeats that the idol was that of jealousy, lie points out the gross and shameful disgrace of that spectacle, so that they could not gloss over their impiety by any pretense, after they had so openly and confessedly revolted from the law of God. But when he is ordered to raise his eyes to the way of the north, this also avails for the confirmation of his teaching. For if the Prophet had turned his eyes that way of his own accord, his looking that way would have been of less moment, but when God directs his eyes by express command, the reproach which afterwards follows has more weight. This, therefore, is the reason why the Prophet did not cast his eyes of his own accord towards the idol, as he might have done, but was admonished by God to do so. Meanwhile it appears with what docility he obeyed God’s commands. He puts these two things together, that he was ordered to raise his eyes, and that he immediately did so We see here that he was so obedient to God’s command, that he did not delay but instantly obeyed it. He says, the idol was near the gate of the altar, which circumstance exaggerates the crime. If the idol had been erected in any remote corner it would have been an intolerable sacrilege, though the modesty of the Jews had been greater: but when they erected the idol before the altar they flew as it were in the very face of God. If an immodest woman runs after an adulterer, her husband is justly enraged; but if she brings him before her husband, and wantons with him before his eyes, and prostitutes herself to all crimes, then certainly such wanton lust cannot be endured. But such was the audacity of the people, that when the idol was erected before the gate of the altar it seemed like wishing to dethrone the Almighty, and to contaminate his altar by the sight of the idol. It follows —

Calvin: Eze 8:6

Now God complains with his Prophet; and we must always mark the object and consider God’s design, because at the end of the chapter we shall see how severe a vengeance God was about to take on the people. Hence the Prophet prevents those obstreperous reproaches with which the people loaded him through envy, when he chastised them according to their deserts. Hence he doubtless wished the exiles to be persuaded of what they could scarcely conceive, namely, that the destruction of Jerusalem was near. For we have said that those who had been drawn into captivity had displeased him, and wished to return to their country. Since therefore their condition was too grievous and severe, for this reason God wished to testify to them that the last overthrow of Jerusalem was at hand. He does this while he shows the great abominations which reigned in the very temple, whence the Almighty must of necessity appear as the avenger of his glory and worship. The rest to-morrow.

Calvin: Eze 8:7

Here now the Prophet is brought to another place, where another kind of abomination is shown. If an idol had been erected in some recess of the temple only, even that impiety when joined with sacrilege could not have been borne. But when all parts of the temple were contaminated with such filth, hence we collect that the people was utterly desperate. For the Prophet says, that he was led into a more secret place, and since there was a hole there, he dug it by God’s command, so that it became a door by which he could enter. This only ought to be understood of a vision. For the Prophet had brought nothing with him with which he could so dig a wall, but when he could only behold that hidden abomination through a chink, God opened the wall. But the Prophet seems to himself to make a door of entrance by his own hand. But he says, there were painted birds, reptiles, and animals: then he adds, an abomination and all the idols of the house of Israel We see that there was not only one idol, but a great number. And in truth as soon as the true worship of God is neglected, men place no bounds to themselves: they are not content with one or two errors, but they heap to themselves numberless delusions. So the children of Israel fell away from one idol to a great multitude. Meanwhile it must be remarked, that the idol which he has mentioned was detestable beyond all others. For it was not called a provocative of jealousy without reason, since it inflamed God to jealousy. It is therefore probable that this idol was more noble than others, and held in greater price and veneration, since the unbelievers had greater and lesser deities. But now the Prophet refers to common idols, of which there was a great abundance, but not such great honor. For he says, that part of the temple was full of pictures all around It is indeed certain, that the use of painting was always plentiful, but God wished his temple to be pure from images, lest men, being taken with such enticements, should turn aside directly to superstition. For if we see a man or an animal painted in a profane place, a religious feeling does not creep into our minds: for all acknowledge it as a painting: nay idols themselves as long as they are in taverns or workshops, are not worshipped. If the painter’s workshop is full of pictures, all pass them by, and if they are delighted with the view of them they do not show any sign of reverence to the paintings. But as soon as the picture is carried to another place, its sacredness blinds men and so stupifies them, that they do not remember that they had already seen that picture in a profane dwelling. This therefore is the reason why God did not admit any pictures into his temple, and surely when the place is consecrated, it must happen that the painting will astonish men just as if some secret divinity belonged to it. Although the Prophet here does not say simply that the walls were full of pictures, yet he says, that an abomination and the idols of the house of Israel were there We see therefore not only that the walls were so decorated for the sake of ornament, but because the people desired to celebrate all the deities whose names it knew to be famous among the profane nations.

Now as to the Prophet’s being ordered to dig through the wall, we gather from this that superstitions are sometimes so hidden in secret places, that they escape our eyes even while we look at them. For such is the weakness of the human mind, that it does not easily perceive how abominable it is to vitiate the worship of God. Thus the Prophet only looked through a chink, so that he could not form a correct judgment concerning those pollutions; hence he is ordered to dig through the wall, just as if God assured him that a thin and obscure view was not sufficient, but that a door must be opened by which he should look in and thoroughly consider what would otherwise be concealed beneath those coverings. Now he says that he entered and saw the likeness of everything, and we must remember what I have lately touched upon, that the Jews are here condemned for heaping to themselves a multitude of gods: for it was very disgraceful to worship reptiles and brutes. The worship of a human figure has a specious pretext, for the Greeks, who always seemed to themselves wise above others, and thought the rest of the world barbarians, were deceived in idols referring to the human figure, but it was too base and gross for them to worship an ox, a dog, or an ass, as a god. We see therefore how basely the Jews were blinded who mingled brutes and reptiles for gods. But it is no wonder that they were so deluded, because Egypt was near, where we know that dogs and oxen, and even cats, were considered deities: nay they worshipped all kinds of herbs. Since therefore the Egyptians imagined that the deity resided in reptiles and unclean animals, as well as in herbs, it is no wonder that the Jews were drawn into these delusions through neighborhood. But since heavenly teaching had shown them the way, such blindness was inexcusable, because they could not err so basely without suffocating and so extinguishing the light which had been set before their eyes. But we see how men’s audacity breaks forth, when they do not restrain themselves within obedience to God’s teaching. He says that pictures were painted all round on the wall, which again confirms our observation, that the Jews were inflamed with such desires that they left no space empty, because they wished their eyes to fall upon those figures, which more and more inflamed their superstition.

Defender: Eze 8:3

Ezekiel 8-11 describes the remarkable visions of Ezekiel as he was translated by the Holy Spirit back to Jerusalem to see for himself the wickedness of the priests and the people still in the land. It is possible that he was even translated back in time to see their former sins."

TSK: Eze 8:1

in the sixth year : Eze 1:2, Eze 20:1, Eze 24:1, Eze 26:1, Eze 29:1, Eze 29:17, Eze 31:1, Eze 32:17, Eze 40:1

and the : Eze 14:1, Eze 14:4, Eze 20:1, Eze 33:31; Mal 2:7; Act 20:33

that the : Eze 1:3, Eze 3:12, Eze 3:14, Eze 3:22, Eze 37:1

TSK: Eze 8:2

I beheld : Eze 1:4, Eze 1:26, Eze 1:27; Dan 7:9, Dan 7:10; Rev 1:14, Rev 1:15

amber : Amber is a hard, inflammable, bituminous substance, of a beautiful yellow colour, very transparent, and susceptible of an exquisite polish. When rubbed it is highly endowed with electricity; a name which the moderns have formed from its Greek name ηλεκτρον . But, as amber becomes dim as soon as it feels the fire, and is speedily consumed, it is probable that the original chashmal which Bochart derives from the Chaldee nechash copper, and melala gold, was a mixed metal, similar to that which the Greeks called ηλεκτρον , electrum , as the LXX and Vulgate render, from its resemblance to amber in colour.

TSK: Eze 8:3

he put : Eze 2:9; Dan 5:5, Dan 10:10,Dan 10:18

the spirit : Eze 3:14, Eze 11:1, Eze 11:24, Eze 40:2; 1Ki 18:12; 2Ki 2:16; Act 8:39; 2Co 12:2-4; Rev 1:10-20, Rev 4:2-11

to the door : Eze 8:5; 2Ki 16:14

the image : Eze 5:11, Eze 7:20; 2Ki 21:7; Jer 7:30, Jer 32:34

provoketh : Exo 20:5, Exo 34:14; Deu 4:24, Deu 5:9, Deu 6:15, Deu 32:16, Deu 32:21; Jos 24:19; Psa 78:58; 1Co 10:21, 1Co 10:22

TSK: Eze 8:4

Eze 1:26-28, Eze 3:22, Eze 3:23, Eze 9:3, Eze 10:1-4, Eze 11:22, Eze 11:23, Eze 43:2-4; Exo 25:22, Exo 40:34, Exo 40:35; 2Co 3:18, 2Co 4:4-6; Heb 1:3

TSK: Eze 8:5

lift : Jer 3:2; Zec 5:5-11

at the : Eze 8:3; Psa 48:2

TSK: Eze 8:6

seest : Eze 8:12, Eze 8:17; Jer 3:6, Jer 7:17

even : Eze 8:9, Eze 8:17, Eze 5:11, Eze 7:20-22, Eze 23:38, Eze 23:39; 2Ki 23:4-6; Pro 5:14; Jer 7:30, Jer 23:11; Jer 32:34

that I : Eze 10:19, Eze 11:22; Deu 31:16-18; 2Ch 36:14-17; Psa 78:60; Jer 26:6; Lam 2:6, Lam 2:7

greater : Eze 8:11, Eze 8:14, Eze 8:16

TSK: Eze 8:7

1Ki 7:12; 2Ki 21:5

TSK: Eze 8:8

Job 34:22; Isa 29:15; Jer 2:34 *marg. Jer 23:24; Amo 9:2, Amo 9:3

TSK: Eze 8:9

that they : Eze 20:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 8:1

The elders of Judah - The prophet’ s fellow-exiles are no longer unwilling to hear him Eze 2:1-10. They sat as mourners. The message here is not as in Eze 6:2, but distinctly to Judah, that portion of the people whose exile Ezekiel shared.

Barnes: Eze 8:2

The appearance of fire - In margin reference, seen as the appearance of a man enthroned upon the cherubim. Here He stands apart from the throne revealing Himself to His servant. Compare Dan 3:25 note.

Amber - See the margin reference note.

Barnes: Eze 8:3

In the visions of God - Ezekiel was not transported "in the body,"but rapt "in spirit,"while he still sat amidst the elders of Judah.

The inner gate - Or, the gate of the inner court. This gate, leading from the outer to the inner court (the court of the priests), is called Eze 8:5 "the gate of the altar,"because it was from this side that the priests approached the brass altar. The prophet is on the "outside"of this gate, so that the "image of jealousy"was set up in the outer or people’ s court over against the northern entrance to the priest’ s court. This image was the image of a false god provoking Yahweh to "jealousy"Deu 32:16, Deu 32:21; 1Ki 14:22. It may be doubted whether the scenes described in this chapter are intended to represent what actually occurred. They may be ideal pictures to indicate the idolatrous corruption of priests and people. And this is in accordance with the symbolic character of the number "four;"the four idolatries representing the idolatries in all the four quarters of the world. The false gods of pagandom are brought into the temple in order that they may be detected and exposed by being brought face to face with the God of revelation. Still history proves that the ideal picture was supported by actual facts which had occurred and were occurring.

Barnes: Eze 8:4

The glory of the Lord having departed from His seat between the cherubims in the holy of holies (see Eze 9:3) rests in the threshold of the temple, to execute vengeance before it quits the house altogether Eze 10:18. The "there"in the inner court, which was "full of the brightness of the Lord’ S glory"Eze 10:4, and at the gate of which Ezekiel stands.

Barnes: Eze 8:7

The door of the court - The seer is brought to another spot. In Ezekiel’ s time there were various buildings on the space around the inner court which formed a court or courts, not improbably enclosed by a wall. The idolatries here were viewed as taking place in secret, and it is more in accordance with the temple arrangements to suppose that such chambers as would give room for those rites should belong to the outer than to the inner court. The seer is now outside the wall of the outer court, by the door which leads from it out of the temple-boundary. By breaking through the wall he enters into a chamber which stands in the outer court against the wall near the gate.

Poole: Eze 8:1

In the sixth year of Jeconiah’ s captivity. In the sixth month they had been almost seven years in captivity, it was Elul, or our August.

In the fifth day of the month the sabbath day, as Eze 1:2 .

As I sat in my house abode in my house, probably he lay on his side, the three hundred and ninety days not yet expired.

The elders of Judah the chief of those that were now in captivity, sat before me; they were come either to spend the sabbath in religious exercises, such as the present state of affairs permitted, to hear somewhat from the prophet’ s mouth, expounding the law or declaring their duty, or to inquire what would become of their brethren in Jerusalem, whether they should be subdued and captivated, or whether there were any good news for them from heaven, and how they should behave themselves in these sad times.

The hand of the Lord the Spirit of prophecy exerted itself with a mighty Divine power, which enlightened me at that very time, and in that very place: see Eze 1:8 .

Poole: Eze 8:2

A likeness of a man; that man whom he had seen upon the throne, i.e. of Christ.

The appearance of fire: see Eze 1:26-28 . This fire denotes the wrath of God against Jerusalem, and it is observed it was fire downward, wrath already coming down upon the Jews.

The appearance of brightness to signify the majesty and glory of Christ. See more Eze 1:27 .

Poole: Eze 8:3

He put forth a hand Christ. This was acted visionally, not corporally or actually, and so all that is here spoken of to the end of the 16th verse.

The spirit which indeed is the hand which took him by the head, gently, but with mighty strength.

Lifted me up very probably in the sight of the elders who were with him.

Between the earth and the heaven he seemed to fly as a swift bird through the air.

Brought me in the visions of God to Jerusalem carried me to see Jerusalem, where in visions strange and glorious I beheld what was done there. This was no delusion, but a revelation from heaven; though all was done in an ecstasy, yet he was fully assured of every particular he saw done in the temple, whither he was carried in his spirit, not body, by the hand or Spirit of Christ.

To the door of the inner gate to the door of the gate of the inner court, or court of the priests, 2Ch 4:9 . The temple courts had four gates towards the four quarters of the world, and this was the north gate, which opened into the great court, where Ahaz had set up his Damascene altar, 2Ki 16:11 , and where the idols were set up too.

The image Baal, which Manasseh had set up, 2Ki 21:7 , and Josiah had destroyed, and succeeding kings had again set up.

Of jealousy because it was so notorious an affront to God, who had married Israel to himself, that above all other it provoked him to anger against this people.

Poole: Eze 8:4

The glory of God: see Eze 1:28 3:23 .

Was there whither he carried me, and there it showed me what I saw.

According to the vision that I saw like that; which gave further confirmation to the prophet, and encouraged him in his work and call.

Poole: Eze 8:5

Then when he had in vision brought me hither.

Lift up thine eyes observe diligently and exactly every thing which thou mayst see northward first.

The gate of the altar so called, because Ahaz had removed it from the middle of the court, where by God’ s command it was placed by Solomon; but now Ahaz setting it near this north gate, it gave name to the gate or possibly because of an altar erected there to some idol by Manasseh.

Image of jealousy: see Eze 8:3 , &c.

In the entry in the very midst of the court, in the very passage to the temple, to affront the worship of God.

Poole: Eze 8:6

Seest thou? dost thou observe?

What they do the inhabitants, the generality of the Jews.

The great abominations the notorious idolatries.

Here in this court, in view of my temple, and where all that come, as most did, this way to worship me see it, so shameless is it!

That I should go not that they designed this, but eventually it was so, and in all reason could be no otherwise expected.

From my sanctuary that I chose, but am not confined to. That I shall leave not by local distance, but by rejecting and casting it off, and laying it desolate.

Poole: Eze 8:7

The door the second door, for there were two in the north side.

The court Eze 8:3 . Some say it was the court into which the Levites only, not the people, might enter, and round about which were the chambers of the priests.

When I looked probably being at the door of the court, he might espy such a hole in the opposite wall that was toward the temple, whereon were built the treasury chamber, and chambers for tithes, and for other necessaries about the temple worship, and for the priests’ lodgings, in which these abominations were acted.

A hole in the wall or little blind window, through which he might see somewhat, though not much, of what was done within.

Poole: Eze 8:8

The hole he saw in the wall was not quite through, it was not great enough for him to go through, therefore he is commanded to dig one large enough to come at the door mentioned in this verse.

A door some very private door by which the idolatrous priests entered into the chamber of their imagery, to perform idolatrous worship to their images; the door of the treasury.

Poole: Eze 8:9

Go in: this was to secure him; he need fear neither the violence which idolaters usually show against those that discover them, nor yet any legal impurity by coming so near these abominable things.

Behold look diligently, that thou mayst particularly reprove these, and denounce my just judgments against them.

The wicked abominations the most abominable wickednesses; these are loathsome in their nature, and multiplied in number before me.

Do here Heb. are doing here : before the evil day appeared so near, they did, and under the approach of judgments they are still doing at this day, in this very place, under the walls of my temple.

Haydock: Eze 8:1

Sixth of the prophet's captivity, (Calmet) in August, the year of the world 3411. (Usher) ---

He had rested on his left or right side, whenever he slept during 430 days, and on the following had this vision. (Worthington) ---

He was stationed in spirit at the northern gate leading to the court of the priests, and beheld the glory of God and the idol of jealousy. He saw the people, men and women, adoring idols, and priests worshipping the sun, chap. ix. God rests on the gate of the temple, and orders a man to sign those who were to live, and six others to destroy the rest. The prophet prays, chap. x. God orders the man clothed in linen to take coals from the cherubim, and sprinkle them through the city. The throne goes to receive the Lord, chap. xi. Ezechiel prophesies against many, at the eastern gate; and God informs him that the former captives shall return, but that the wicked at Jerusalem shall perish. His chariot then rests on the mountain to the east of the city. Thus his reasons for punishing the people become evident.

Haydock: Eze 8:2

Likeness. Septuagint add, "of a man," as it had appeared [in] chap. i. 27.

Haydock: Eze 8:3

Lock, like Habacuc; (Daniel xiv. 35.) or by a bandage, on which parts of the law were written. (Hebrew) (Calmet) ---

Of jealousy; Baal, (St. Jerome) or any other idol, (Haydock) particularly Adonis, ver. 14. He fell a victim to the jealousy of Mars.

Gill: Eze 8:1

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month,.... This was the sixth year of the captivity of Jehoiachin; the sixth month was the month Elul, which answers to part of August, and part of September. The Septuagint and Arabic versions wrongly render it, the fifth month. The fifth day of the month is thought to have been the sabbath day, which seems probable by what follows; this was just a year and two months from the first vision, Eze 1:1;

as I sat in mine house; in Chaldea, by the river Chebar; he was now sitting, the time of lying on his side, both right and left, being now up, even four hundred and thirty days. It was in the fifth year, and on the fifth of Tammuz, that the first vision was; seven days the prophet sat with them of the captivity at Telabib; at the end of which he was ordered to lie on his side; first on his left side three hundred ninety days, and then on his right side forty days: now reckoning from the middle of Tammuz, to the fifth of Elul in the sixth year, were but, as Kimchi observes, four hundred days; but this being, as another Jewish writer says ^r, an intercalated year, by the intercalation of a month, which consisted of thirty days, the whole number was completed, and the prophet was now sitting: or it may be this position is observed, because he was now teaching and instructing the people, which was frequently done sitting; See Gill on Mat 5:1; and this in his own private house, being now in captivity, and having neither temple nor synagogue to teach in;

and the elders of Judah sat before me; to hear the word of the Lord from his mouth, the law explained, or any fresh prophecy delivered by him; or to have his advice and counsel in their present circumstances. These were the elders of Judah that were carried captive along with Jehoiachin; though some think they were those that were at Jerusalem, and that all this was only in a visionary way; but the former sense seems most agreeable; seeing this was previous to the vision, and with what goes before describes the time, place, and witnesses of the vision;

that the hand of the Lord fell there upon me; which the Targum interprets of the spirit of prophecy, which came with power upon him: it denotes the energy and efficacy of the Spirit of God in throwing him into an ecstasy, and acting upon him, and revealing to him the things he did; which are related in the following verses.

Gill: Eze 8:2

And then one beheld, and lo a likeness as the appearance of fire,.... The Septuagint and Arabic versions render it, "behold the likeness of a man"; reading איש, "a man", for אש, "fire"; but without supposing such a reading, for which there is no foundation, this likeness may very well be understood of the likeness of a man; since mention is made of his joins in the next clause, and of his hand in Eze 8:3; and the description agrees with the appearance of a man in Eze 1:26; it was usual for the Son of God, who doubtless is here meant, to appear in a human form; and so Junius and Tremellius supply the words,

"and lo a likeness "of a man", as in the appearance of fire:''

it was the form of a fiery man that was seen, as he is further described:

from the appearance of his loins, even downward, fire; his lower parts, thighs, legs, and feet; expressive either of the light of grace communicated from Christ to his people; or of his fervent love towards them, or flaming zeal for God and his house; or rather of his wrath against an idolatrous people; see Rev 1:15; a like description is in Eze 1:27;

and from his loins, even upward, as the appearance of brightness; his upper parts, back, belly, breast, shoulders, arms, head, &c. which may denote his incomprehensible majesty and glory; his glory being the glory of the only begotten, the brightness of his Father's glory, and the express image of his person. The Targum renders both the one and the other part of the description thus,

"and I saw, and twelve a likeness as the look of fire, the look of glory, which the eye cannot see, nor is it possible to look upon it; and beneath the look of fire, and the look of glory, which the eye cannot behold, nor is it possible to contemplate it; and above, as the look of brightness:''

as the colour of amber: or "chasmal": which some take to be the name of an angel. The Syriac version is, "as the look of God"; See Gill on Eze 1:4; and See Gill on Eze 1:27.

Gill: Eze 8:3

And he put forth the form of an hand,.... That is, he that appeared in the likeness of a man, and with so much glory and splendour, out of the midst of the fire and brightness which were about him, put forth the form of a hand, that looked like a man's hand; for this appearance was not real, only visionary; and this seems to design the Spirit of God sent forth by Christ, sometimes called the finger of God, Luk 11:20; as appears by what follows:

and took me by a lock of mine head; without hurting him, showing his power over him; and by this means raising him from his seat, as it seemed to the prophet:

and the spirit lifted me up between the earth and heaven; took him off of his seat, and out of his house, lifted him up in the air, and carried him through it, as he thought; for this was not real and local; in like manner as the spirit caught away Philip, Act 8:39; but in vision, as follows:

and brought me in the visions of God to Jerusalem; so it was represented to him in a true vision, which was of God, and not of Satan, that he was carried from Chaldea to Jerusalem; not that he really was, for he was still in Chaldea; and here in vision was he brought again, and found himself to be when that vision was over, Eze 11:24; but things so appeared to him, as if he was actually brought to Jerusalem by the power of the Spirit of God:

to the door of the inner gate: not of Jerusalem, but the temple, or rather the court, the inner court; see Eze 10:3; and so it should be rendered "to the door of the gate of the inner court" ^s; and thus it is explained by Jarchi, Kimchi, and Ben Melech:

that looketh toward the north; for there were gates on every side:

where was the seat of the image of jealousy, which provoketh to jealousy; some graven image, perhaps the image of Baal; so called, because it provoked the Lord to jealousy, Deu 32:21. Gussetius ^t suggests, that סמל, "Semel", here may be the same with Semele; who, in the opinion of the Heathens, made Juno jealous.

Gill: Eze 8:4

And, behold, the glory of the God of Israel was there,.... In the temple, between the cherubim, where the Shechinah or the glory of the divine Majesty dwelt; for as yet he had not removed, though provoked to it, and as he afterwards did; or he was here to destroy the idols, and both city and temple, for the idolatry of the people; or this is here mentioned, to show the baseness and wickedness of the people, that they should place an idol where the Lord himself was:

according to the vision that I saw in the plain; it was the same glorious Person he saw in the temple whom he had before seen in the plain, Eze 3:22; and that was the same he had seen in the vision by the river Chebar, Eze 1:3.

Gill: Eze 8:5

Then said he unto me, son of man,.... That is, the glorious Person described above in this vision, the glorious God of Israel, seen by the prophet in the temple, he spoke unto him, calling him son of man; a name by which he often goes in this prophecy:

lift up thine eyes now toward the north; of the mountain of the house without the court, as Jarchi interprets it:

so I lifted up mine eyes the way toward the north: being obedient to the heavenly vision:

and behold northward at the gate of the altar; at the northern gate of the inner court, where was the altar of burnt offering, brought by Ahaz; to the north of the altar he built in imitation of that at Damascus, 2Ki 16:10; and here stood

this image of jealousy in the entry; or the image of this jealousy; the image before mentioned, which provoked the Lord to jealousy; this stood at the entry of the northern gate, which led into the inner court, and to the altar.

Gill: Eze 8:6

He said furthermore unto me, son of man,.... He continued his speech to the prophet, saying

seest thou what they do? the idolatrous Jews, who had set up a graven image at the northern gate of the court, where the altar was, and were sacrificing to it:

even the great abominations that the house of Israel committeth here; for to set up an idol where he was, and an altar by his altar, and to sacrifice to Baal, and not to him, or to Baal along with him, or besides him, or to any other idol, were very abominable to the Lord: even to such a degree,

that I should go far from my sanctuary? be obliged to leave it, not being able to bear such abominable idolatries: or, "that they should go far from my sanctuary" ^u; depart from the true worship and service of it, and fall into idolatry:

but turn thee yet again; from the north to the south it may be; however, to some other part of the temple:

and thou shalt see greater abominations; or, "great abominations" ^w; for there is no necessity of rendering it "greater": but the meaning is, that he should see other great abominations besides what he had seen, than which there could not be anything well greater.

Gill: Eze 8:7

And he brought me to the door of the court,.... Of the inner court, the court of the priests and Levites. Dr. Lightfoot ^x says this was the east gate, and most common way of entrance; and in that gate the sanhedrim used to sit in these times; and there the prophet sees their council chamber painted about with imagery:

and when I looked, behold a hole in the wall; of one of the chambers of the priests and Levites, where they lay.

Gill: Eze 8:8

Then said he unto me, son of man, dig now in the wall,.... And so make the hole larger; that he might have a fuller view of what was to be seen within the wall:

and when I had digged in the wall, behold a door; an opening, by which he could go into the cell or chamber, and take a full view of what was to be seen there. All this was visionary, for in reality the prophet did not dig, nor could he, not having anything to dig with; but so things appeared to his mind in the vision: first a little hole, by which he could discern there was a room; then, by making use of some means, a large door appeared, at which there was an entrance into it.

Gill: Eze 8:9

And he said unto me, go in,.... Into the room or chamber the door opened into:

and behold the wicked abominations they do here; the idolatries there committed, wicked in themselves, and abominable to God.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 8:1

¹ tc The LXX reads “In the sixth year, in the fifth month, on the fifth of the month.”

sn In the sixth year, in the sixth month, on the fifth of the month would be September 17, 592 b.c., about fourteen months after the initial vision.

² tn Or “power.”

sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

³ tn Heb “fell upon me there,” that is, God’s influence came over him.

NET Notes: Eze 8:2

¹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb (so also throughout the chapter).

² tc The MT reads “fire” rather than “man,” the reading of the LXX. The nouns are very similar in Hebrew.

³ tc The MT reads “what appeared to be his waist and downwards was fire.” The LXX omits “what appeared to be,” reading “from his waist to below was fire.” Suggesting that “like what appeared to be” belongs before “fire,” D. I. Block (Ezekiel [NICOT], 1:277) points out the resulting poetic symmetry of form with the next line as followed in the translation here.

⁴ tc The LXX omits “like a brightness.”

⁵ tn See Ezek 1:4.

NET Notes: Eze 8:3

¹ tn The Hebrew term is normally used as an architectural term in describing the pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

² tn Or “spirit.” See note on “wind” in 2:2.

³ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴ tn Or “image.”

NET Notes: Eze 8:5

¹ tn Heb “lift your eyes (to) the way of.”

NET Notes: Eze 8:6

¹ tn Heb “house.”

Geneva Bible: Eze 8:1

And it came to pass in the ^{( a )} sixth year, in the ^{( b )} sixth [month], in the fifth [day] of the month, [as] I sat in my house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.

^{( a )} Of the captivity of Jeconiah.

^{( b )} Which contained part of August and part of September.

Geneva Bible: Eze 8:2

Then I beheld, and lo a likeness as the appearance of ^{( c )} fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber.

^{( c )} As in (Eze 1:27).

Geneva Bible: Eze 8:3

And he put forth the form of an hand, and took me by a lock of my head; and the spirit lifted me up between the earth and the heaven, and brought me in the ^{( d )} visions of God to Jerusalem, to the door of the inner ^{( e )} gate that looketh toward the north; where [was] the seat of the image of ^{( f )} jealousy, which provoketh to jealousy.

^{( d )} Meaning that he was thus carried in spirit, and not in body.

^{( e )} Which was the porch or the court where the people assembled.

^{( f )} So called, because it provoked God's indignation, which was the idol of Baal.

Geneva Bible: Eze 8:4

And, behold, the glory of the God of Israel [was] there, according to the vision that I saw ^{( g )} in the plain.

^{( g )} Read (Eze 3:22).

Geneva Bible: Eze 8:5

Then said he to me, Son of man, lift up thy eyes now the way toward the north. So I lifted up my eyes the way toward the north, and behold northward at the gate of the ^{( h )} altar this image of jealousy in the entrance.

^{( h )} That is, in the court where the people had made an altar to Baal.

Geneva Bible: Eze 8:6

He said furthermore to me, Son of man, seest thou what they do? [even] the great abominations that the house of Israel committeth here, that I should withdraw from ^{( i )} my sanctuary? but turn thee yet again, [and] thou shalt see greater abominations.

^{( i )} For God will not be where the idols are.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 8:1-18

1 Ezekiel, in a vision of God at Jerusalem,

5 is shewn the image of jealousy;

7 the chambers of imagery;

13 the mourners for Tammuz;

16 the worshippers toward the sun.

17 God's wrath for their idolatry.

MHCC: Eze 8:1-6

The glorious personage Ezekiel beheld in vision, seemed to take hold upon him, and he was conveyed in spirit to Jerusalem. There, in the inner court of the temple, was prepared a place for some base idol. The whole was presented in vision to the prophet. If it should please God to give any man a clear view of his glory and majesty, and of all the abominations committing in any one city, he would then admit the justice of the severest punishments God should inflict thereon.

MHCC: Eze 8:7-12

A secret place was, as it were, opened, where the prophet saw creatures painted on the walls, and a number of the elders of Israel worshipped before them. No superiority in worldly matters will preserve men from lust, or idolatries, when they are left to their own deceitful hearts; and those who are soon wearied in the service of God, often grudge no toil nor expense when following their superstitions. When hypocrites screen themselves behind the wall of an outward profession, there is some hole or other left in the wall, something that betrays them to those who look diligently. There is a great deal of secret wickedness in the world. They think themselves out of God's sight. But those are ripe indeed for ruin, who lay the blame of their sins upon the Lord.

Matthew Henry: Eze 8:1-6

Ezekiel was now in Babylon; but the messages of wrath he had delivered in the foregoing chapters related to Jerusalem, for in the peace or trouble thereof the captives looked upon themselves to have peace or trouble, and therefore here he has a vision of what was done at Jerusalem, and this vision is continued to the close of the 11th chapter.

I. Here is the date of this vision. The first vision he had was in the fifth year of the captivity, in the fourth month and the fifth day of the month, Eze 1:1, Eze 1:2. This was just fourteen months after. Perhaps it was after he had lain 390 days on his left side, to bear the iniquity of Israel, and before he began the forty days on his right side, to bear the iniquity of Judah; for now he was sitting in the house, not lying. Note, God keeps a particular account of the messages he sends to us, because he will shortly call us to account about them.

II. The opportunity is taken notice of, as well as the time. 1. The prophet was himself sitting in his house, in a sedate composed frame, deep perhaps in contemplation. Note, The more we retreat from the world, and retire into our own hearts, the better frame we are in for communion with God: those that sit down to consider what they have learned shall be taught more. Or, he sat in his house, ready to preach to the company that resorted to him, but waiting for instructions what to say. God will communicate more knowledge to those who are communicative of what they do know. 2. The elders of Judah, that were now in captivity with him, sat before him. It is probable that it was on the sabbath day, and that it was usual for them to attend on the prophet every sabbath day, both to hear the word from him and to join with him and prayer and praise: and how could they spend the sabbath better, now that they had neither temple nor synagogue, neither priest nor altar? It was a great mercy that they had opportunity to spend it so well, as the good people in Elisha's time, 2Ki 4:23. But some think it was on some extraordinary occasion that they attended him, to enquire of the Lord, and sat down at his feet to hear his word. Observe here, (1.) When the law had perished from the priests at Jerusalem, whose lips should keep knowledge (Eze 7:26), those in Babylon had a prophet to consult. God is not tied to places or persons. (2.) Now that the elders of Judah were in captivity they paid more respect to God's prophets, and his word in their mouth, than they did when they lived in peace in their own land. When God brings men into the cords of affliction, then he opens their ears to discipline, Job 36:8, Job 36:10; Psa 141:6. Those that despised vision in the valley of vision prized it now that the word of the Lord precious and there was no open vision. (3.) When our teachers are driven into corners, and are forced to preach in private houses, we must diligently attend them there. A minister's house should be a church for all his neighbours. Paul preached in his own hired house at Rome, and God owned him there, and no man forbad him.

III. The divine influence and impression that the prophet was now under: The hand of the Lord fell there upon me. God's hand took hold of him, and arrested him, as it were, to employ him in this vision, but at the same time supported him to bear it.

IV. The vision that the prophet saw, Eze 8:2. He beheld a likeness, of a man we may suppose, for that was the likeness he saw before, but it was all brightness above the girdle and all fire below, fire and flame. This agrees with the description we had before of the apparition he saw, Eze 1:27. It is probably that it was the same person, the man Christ Jesus. It is probable that the elders that sat with him (as the men that journeyed with Paul) saw a light and were afraid, and this happy sight they gained by attending the prophet in a private meeting, but they had no distinct view of him that spoke to him, Act 22:9.

V. The prophet's remove, in vision, to Jerusalem. The apparition he saw put forth the form of a hand, which took him by a lock of his head, and the Spirit was that hand which was put forth, for the Spirit of God is called the finger of God. Or, The spirit within him lifted him up, so that he was borne up and carried on by an internal principle, not an external violence. A faithful ready servant of God will be drawn by a hair, by the least intimation of the divine will, to his duty; for he has that within him which inclines him to a compliance with it, Psa 27:8. He was miraculously lifted up between heaven and earth, as if he were to fly away upon eagles' wings. This, it is probable (so Grotius thinks), the elders that sat with him saw; they were witnesses of the hand taking him by the lock of hair, and lifting him up, and then perhaps laying him down again in a trance of ecstasy, while he had the following visions, whether in the body or out of the body, we may suppose, he could not tell, any more than Paul in a like case, much less can we. Note, Those are best prepared for communion with God and the communications of divine light that by divine grace are raised up above the earth and the things of it, to be out of their attractive force. But, being lifted up towards heaven, he was carried in vision to Jerusalem, and to God's sanctuary there; for those that would go to heaven must take that in their way. The Spirit represented to his mind the city and temple as plainly as if he had been there in person. O that by faith we could thus enter into the Jerusalem, the holy city, above, and see the things that are invisible!

VI. The discoveries that were made to him there.

1. There he saw the glory of God (Eze 8:4): Behold, the glory of the god of Israel was there, the same appearance of the living creatures, and the wheels, and the throne, that he had seen, ch. 1. Note, God's servants, wherever they are and whithersoever they go, ought to carry about with them a believing regard to the glory of God and to set that always before them; and those that have seen God's power and glory in the sanctuary should desire to see them again, so as they have seen them, Psa 63:2. Ezekiel has this repeated vision of the glory of God both to give credit to and to put honour upon the following discoveries. But it seems to have a further intention here; it was to aggravate this sin of Israel, in changing their own God, the God of Israel (who is a God of so much glory as here he appears to be), for dunghill gods, scandalous gods, false gods, and indeed no gods. Note, The more glorious we see God to be the more odious we shall see sin to be, especially idolatry, which turns his truth into a lie, his glory into shame. It was also to aggravate their approaching misery, when this glory of the Lord should remove from them (Eze 11:23) and leave the house and city desolate.

2. There he saw the reproach of Israel - and that was the image of jealousy, set northward, at the gate of the altar, Eze 8:3, Eze 8:5. What image this was is uncertain, probably an image of Baal, or of the grove, which Manasseh made and set in the temple (2Ki 21:7, 2Ch 33:3), which Josiah removed, but his successors, it seems, replace there, as probably they did the chariots of the sun which he found at the entering in of the house of the Lord (2Ki 23:11), and this is here said to be in the entry. But the prophet, instead of telling us what image it was, which might gratify our curiosity, tells us that it was the image of jealousy, to convince our consciences that, whatever image it was, it was in the highest degree offensive to God and provoked him to jealousy. he resented it as a husband would resent the whoredoms of his wife, and would certainly revenge it; for God is jealous, and the Lord revenges, Nah 1:2.

(1.) The very setting up of this image in the house of the Lord was enough to provoke him to jealousy; for it is in the matters of his worship that we are particularly told, I the Lord thy God am a jealous God. Those that placed this image at the door of the inner gate, where the people assembled, called the gate of the altar (Eze 8:5), thereby plainly intended, [1.] To affront God, to provoke him to his face, by advancing an idol to be a rival with him for the adoration of his people, in contempt of his law and in defiance of his justice. [2.] To debauch the people, and pick them up as they were entering into the courts of the Lord's house to bring their offerings to him, and to tempt them to offer them to this image; like the adulteress Solomon describes, that sits at the door of her house, to call passengers who go right on their ways, Whoso is simple, let him turn in hither, Pro 9:14-16. With good reason therefore is this called the image of jealousy.

(2.) We may well imagine what a surprise and what a grief it was to Ezekiel to see this image in the house of God, when he was in hopes that the judgments they were under had, by this time, wrought some reformation among them; but there is more wickedness in the world, in the church, than good men think there is. And now, [1.] God appeals to him whether this was not bad enough, and a sufficient ground for God to go upon in casting off this people and abandoning them to ruin. Could he, or any one else, expect any other than that God should go far from his sanctuary, when there were such abominations committed there, in that very place; nay, was he not perfectly driven thence? They did these things designedly, and on purpose that he should leave his sanctuary, and so shall their doom be; they have hereby, in effect, like the Gadarenes, desired him to depart out of their coasts, and therefore he will depart; he will no more dignify and protect his sanctuary, as he has done, but will give it up to reproach and ruin. But, [2.] Though this is bad enough, and serves abundantly to justify God in all that he brings upon them, yet the matter will appear to be much worse: But turn thyself yet again, and thou wilt be amazed to see greater abominations than these. Where there is one abomination it will be found that there are many more. Sins do not go alone.

Matthew Henry: Eze 8:7-12

We have here a further discovery of the abominations that were committed at Jerusalem, and within the confines of the temple, too. Now observe,

I. How this discovery is made. God, in vision, brought Ezekiel to the door of the court, the outer court, along the sides of which the priests' lodgings were. God could have introduced him at first into the chambers of imagery, but he brings him to them by degrees, partly to employ his own industry in searching out these mysteries of iniquity, and partly to make him sensible with what care and caution those idolaters concealed their idolatries. Before the priests' apartments they had run up a wall, to make them the more private, that they might not lie open to the observation of those who passed by - a shrews sign that they did something which they had reason to be ashamed of. He that doth evil hates the light. They were not willing that those who saw them in God's house should see them in their own, lest they should see them contradict themselves and undo in private what they did in public. But, behold, a hole in the wall, (Eze 8:7), a spy-hole, by which you might see that which would give cause to suspect them. When hypocrites screen themselves behind the wall of an external profession, and with it think to conceal their wickedness from the eye of the world and carry on their designs the more successfully, it is hard for them to manage it with so much art by that there is some hole or other left in the wall, something that betrays them, to those who look diligently, not to be what they pretend to be. The ass's ears in the fable appeared from under the lion's skin. This hole in the wall Ezekiel made wider, and behold a door, v. 8. This door he goes in by into the treasury, or some of the apartments of the priests, and sees the wicked abominations that they do there, v. 9. Note, Those that would discover the mystery of iniquity in others, or in themselves, must accomplish a diligent search; for Satan has his wiles, and depths, and devices, which we should not be ignorant of, and the heart is deceitful above all things; in the examining of it therefore we are concerned to be very strict.

II. What the discovery is. It is a very melancholy one. 1. He sees a chamber set round with idolatrous pictures (Eze 8:10): All the idols of the house of Israel, which they had borrowed from the neighbouring nations, were portrayed upon the wall round about, even the vilest of them, the forms of creeping things, which they worshipped, and beasts, even abominable ones, which are poisonous and venomous; at least they were abominable when they were worshipped. This was a sort of panthenon, a collection of all the idols together which they paid their devotions to. Though the second commandment, in the letter of it, forbids only graven images, yet painted ones are as bad and as dangerous. 2. He sees this chamber filled with idolatrous worshippers (Eze 8:11): There were seventy men of the elders of Israel offering incense to these painted idols. here was a great number of idolaters strengthening one another's hands in this wickedness; though it was in a private chamber, and the meeting industriously concealed, yet here were seventy men engaged in it. I doubt these elders were many more than those in Babylon that sat before the prophet in his house, Eze 8:1. They were seventy men, the number of the great Sanhedrim, or chief council of the nation, and, we have reason to fear, the same men; for they were the ancients of the house of Israel, not only in age, but in office, who were bound, by the duty of their place, to restrain and punish idolatry and to destroy and abolish all superstitious images wherever they found them; yet these were those that did themselves worship them in private, so undermining that religion which in public they professed to own and promote only because by it they held their preferments. They had every man his censer in his hand; so fond were they of the idolatrous service that they would all be their own priests, and very prodigal they were of their perfumes in honour of these images, for a thick cloud of incense went up, that filled the room. O that the zeal of these idolaters might shame the worshippers of the true God out of their indifference to his service! The prophet took particular notice of one whom he knew, who stood in the midst of these idolaters, as chief among them, being perhaps president of the great council at this time or most forward in this wickedness. No wonder the people were corrupt when the elders were so. The sins of leaders are leading sins.

III. What the remark is that made upon it (Eze 8:12): " Son of man, hast thou seen this? Couldst thou have imagined that there was such wickedness committed?"It is here observed concerning it, 1. That it was done in the dark; for sinful works are works of darkness. They concealed it, lest they should lose their places, or at least their credit. There is a great deal of secret wickedness in the world, which the day will declare, the day of the revelation of the righteous judgment of God. 2. That this one idolatrous chapel was but a specimen of many the like. Here they met together, to worship their images in concert, but, it should seem, they had every man the chamber of his imagery besides, a room in his own house for this purpose, in which every man gratified his own fancy with such pictures as he liked best. Idolaters had their household gods, and their family worship of them in private, which is a shame to those who call themselves Christians and yet have no church in their house, no worship of God in their family. Had they chambers of imagery, and shall not we have chambers of devotion? 3. That atheism was at the bottom of their idolatry. They worship images in the dark, the images of the gods of other nations, and they say, "Jehovah, the God of Israel, whom we should serve, seeth us not. Jehovah hath forsaken the earth, and we may worship what God we will; he regards us not."(1.) They think themselves out of God's sight: They say, The Lord seeth us not. They imagined, because the matter was carried on so closely that men could not discover it, nor did any of their neighbours suspect them to be idolaters, that therefore it was hidden from the eye of God; as if there were any darkness, or shadow of death, where the workers of iniquity may hide themselves. Note, A practical disbelief of God's omniscience is at the bottom of our treacherous departures from him; but the church argues justly, as to this very sin of idolatry (Psa 44:20, Psa 44:21), If we have forgotten the name of our God, and stretched forth our hand to a strange god, will not God search this out? No doubt he will. (2.) They think themselves out of God's care: " The Lord has forsaken the earth, and looks not after the affairs of it; and then we may as well worship any other god as him."Or, "He has forsaken our land, and left it to be a prey to its enemies; and therefore it is time for us to look out for some other god, to whom to commit the protection of it. Our one God cannot, or will not, deliver us; and therefore let us have many."This was a blasphemous reflection upon God, as if he had forsaken them first, else they would not have forsaken him. Note, Those are ripe indeed for ruin who have arrived at such a pitch of impudence as to lay the blame of their sins upon God himself.

Keil-Delitzsch: Eze 8:1-4

Abominations of the Idolatry of the House of Israel

Time and place of the divine revelation. - Eze 8:1. And it came to pass in the sixth year, in the sixth (month), on the fifth (day) of the month, I was sitting in my house, and the elders of Judah were sitting before me; there fell upon me the hand of the Lord Jehovah there. Eze 8:2. And I saw, and behold a figure like the look of fire, from the look of its loins downwards fire, and from its loins upwards like a look of brilliance, like the sight of red-hot brass. Eze 8:3. And he stretched out the form of a hand, and took me by the locks of my head, and wind carried me away between earth and heaven, and brought me to Jerusalem in visions of God, to the entrance of the gate of the inner court, which faces towards the north, where the image of jealousy exciting jealousy had its stand. Eze 8:4. And, behold, the glory of the God of Israel was there, like the vision which I have seen in the valley. - The place where Ezekiel received this new theophany agrees with the statements in Eze 3:24 and Eze 4:4, Eze 4:6, that he was to shut himself up in his house, and lie 390 days upon the left side, and 40 days upon the right side - in all, 430 days. The use of the word יושׁב , "I sat,"is not at variance with this, as ישׁב does not of necessity signify sitting as contrasted with lying, but may also be used in the more general sense of staying, or living, in the house. Nor is the presence of the elders of Judah opposed to the command, in Eze 3:24, to shut himself up in the house, as we have already observed in the notes on that passage. The new revelation is made to him in the presence of these elders, because it is of the greatest importance to them. They are to be witnesses of his ecstasy; and after this has left the prophet, are to hear from his lips the substance of the divine revelation (Eze 11:25). It is otherwise with the time of the revelation. If we compare the date given in Eze 8:1 with those mentioned before, this new vision apparently falls within the period required for carrying out the symbolical actions of the previous vision. Between Eze 1:1-2 (the fifth day of the fourth month in the fifth year) and Eze 8:1 (the fifth day of the sixth month in the sixth year) we have one year and two months, that is to say (reckoning the year as a lunar year at 354 days, and the two months at 59 days), 413 days; whereas the two events recorded in Ezekiel 1-7 require at least 437 days, namely 7 days for Eze 3:15, and 390 + 40 = 430 days for Eze 4:5-6. Consequently the new theophany would fall within the 40 days, during which Ezekiel was to lie upon the right side for Judah. To get rid of this difficulty, Hitzig conjectures that the fifth year of Jehoiachin (Eze 1:2) was a leap year of 13 months or 385 days, by which he obtains an interval of 444 days after adding 59 for the two months, - a period sufficient not only to include the 7 days (Eze 3:15) and 390 + 40 days (Eze 4:5-6), but to leave 7 days for the time that elapsed between Ezekiel 7 and 8. But however attractive this reckoning may appear, the assumption that the fifth year of the captivity of Jehoiachin was a leap year is purely conjectural; and there is nothing whatever to give it probability. Consequently the only thing that could lead us to adopt such a solution, would be the impossibility of reconciling the conclusion to be drawn from the chronological data, as to the time of the two theophanies, with the substance of these divine revelations.

If we assume that Ezekiel carried out the symbolical acts mentioned in Ezekiel 4 and 5 in all their entirety, we can hardly imagine that the vision described in the chapters before us, by which he was transported in spirit to Jerusalem, occurred within the period of forty days, during which he was to typify the siege of Jerusalem by lying upon his right side. Nevertheless, Kliefoth has decided in favour of this view, and argues in support of it, that the vision described in Eze 8:1. took place in the prophet's own house, that it is identical in substance with what is contained in Ezekiel 3:22-7:27, and that there is no discrepancy, because all that occurred here was purely internal, and the prophet himself was to address the words contained in Eze 11:4-12 and Eze 11:14-21 to the inhabitants of Jerusalem in his state of ecstasy. Moreover, when it is stated in Eze 11:25 that Ezekiel related to the exiles all that he had seen in the vision, it is perfectly open to us to assume that this took place at the same time as his report to them of the words of God in Eze 6:1-14 and 7, and those which follow in Ezekiel 12. But. on the other hand, it may be replied that the impression produced by Eze 11:25 is not that the prophet waited several weeks after his visionary transport to Jerusalem before communicating to the elders what he saw in the vision. And even if the possibility of this cannot be disputed, we cannot imagine any reason why the vision should be shown to the prophet four weeks before it was to be related to the exiles. Again, there is not sufficient identity between the substance of the vision in Ezekiel 8-11 and the revelation in Ezekiel 4-7, to suggest any motive for the two to coincide. It is true that the burning of Jerusalem, which Ezekiel sees in Ezekiel 8-11, is consequent upon the siege and conquest of that city, which he has already predicted in Ezekiel 4-7 both in figure and word; but they are not so closely connected, that it was necessary on account of this connection for it to be shown to him before the completion of the symbolical siege of Jerusalem. And, lastly, although the ecstasy as a purely internal process is so far reconcilable with the prophet's lying upon his right side, that this posture did not preclude a state of ecstasy or render it impossible, yet this collision would ensue, that while the prophet was engaged in carrying out the former word of God, a new theophany would be received by him, which must necessarily abstract his mind from the execution of the previous command of God, and place him in a condition in which it would be impossible for him to set his face firmly upon the siege of Jerusalem, as he had been commanded to do in Eze 4:7. On account of this collision, we cannot subscribe to the assumption, that it was during the time that Ezekiel was lying bound by God upon his right side to bear the sin of Jerusalem, that he was transported in spirit to the temple at Jerusalem. On the contrary, the fact that this transport occurred, according to Eze 8:1, at a time when he could not have ended the symbolical acts of Ezekiel 4, if he had been required to carry them out in all their external reality, furnishes us with conclusive evidence of the correctness of the view we have already expressed, that the symbolical acts of Ezekiel 4 and 5 did not lie within the sphere of outward reality (see comm. on Eze 5:4). - And if Ezekiel did not really lie for 430 days, there was nothing to hinder his having a fresh vision 14 months after the theophany in Ezekiel 1 and Eze 3:22. For ' תּפּל עלי יד , see at Eze 3:22 and Eze 1:3.

The figure which Ezekiel sees in the vision is described in Eze 8:2 in precisely the same terms as the appearance of God in Eze 1:27. The sameness of the two passages is a sufficient defence of the reading כּמראה־אשׁ against the arbitrary emendation אישׁ ' כם , after the Sept. rendering ὁμοίωμα ἀνδρός , in support of which Ewald and Hitzig appeal to Eze 1:26, though without any reason, as the reading there is not אישׁ , but אדם . It is not expressly stated here that the apparition was in human form - the fiery appearance is all that is mentioned; but this is taken for granted in the allusion to the מתנים (the loins), either as self-evident, or as well known from Ezekiel 1. זהר is synonymous with נגהּ in Eze 1:4, Eze 1:27. What is new in the present theophany is the stretching out of the hand, which grasps the prophet by the front hair of his head, whereupon he is carried by wind between heaven and earth, i.e., through the air, to Jerusalem, not in the body, but in visions of God (cf. Eze 1:1), that is to say, in spiritual ecstasy, and deposited at the entrance of the inner northern door of the temple. הפּנימית is not an adjective belonging to שׁער , for this is not a feminine noun, but is used as a substantive, as in Eze 43:5 (= החצר הפּנימית : cf. Eze 40:40): gate of the inner court, i.e., the gate on the north side of the inner court which led into the outer court. We are not informed whether Ezekiel was placed on the inner or outer side of this gate, i.e., in the inner or outer court; but it is evident from Eze 8:5 that he was placed in the inner court, as his position commanded a view of the image which stood at the entrance of the gate towards the north. The further statement, "where the standing place of the image of jealousy was,"anticipates what follows, and points out the reason why the prophet was placed just there. The expression "image of jealousy"is explained by המּקנה , which excites the jealousy of Jehovah (see the comm. on Exo 20:5). Consequently, we have not to think of any image of Jehovah, but of an image of a heathen idol (cf. Deu 32:21); probably of Baal or Asherah, whose image had already been placed in the temple by Manasseh (2Ki 21:7); certainly not the image of the corpse of Adonis moulded in wax or clay. This opinion, which Hävernick advances, is connected with the erroneous assumption that all the idolatrous abominations mentioned in this chapter relate to the celebration of an Adonis-festival in the temple. There (Eze 8:4) in the court of the temple Ezekiel saw once more the glory of the God of Israel, as he had seen it in the valley (Eze 3:22) by the Chaboras, i.e., the appearance of God upon the throne with the cherubim and wheels; whereas the divine figure, whose hand grasped him in his house, and transported him to the temple (Eze 8:2), showed neither throne nor cherubim. The expression "God of Israel,"instead of Jehovah (Eze 3:23), is chosen as an antithesis to the strange god, the heathen idol, whose image stood in the temple. As the God of Israel, Jehovah cannot tolerate the image and worship of another god in His temple. To set up such an image in the temple of Jehovah was a practical renunciation of the covenant, a rejection of Jehovah on the part of Israel as its covenant God.

Here, in the temple, Jehovah shows to the prophet the various kinds of idolatry which Israel is practising both publicly and privately, not merely in the temple, but throughout the whole land. The arrangement of these different forms of idolatry in four groups of abomination scenes (Eze 8:5, Eze 8:6, Eze 8:7-12, Eze 8:13-15, and Eze 8:16-18), which the prophet sees both in and from the court of the temple, belong to the visionary drapery of this divine revelation. It is altogether erroneous to interpret the vision as signifying that all these forms of idolatry were practised in the temple itself; an assumption which cannot be carried out without doing violence to the description, more especially of the second abomination in Eze 8:7-12. Still more untenable is Hävernick's view, that the four pictures of idolatrous practices shown to the prophet are only intended to represent different scenes of a festival of Adonis held in the temple. The selection of the courts of the temple for depicting the idolatrous worship, arises from the fact that the temple was the place where Israel was called to worship the Lord its God. Consequently the apostasy of Israel from the Lord could not be depicted more clearly and strikingly than by the following series of pictures of idolatrous abominations practised in the temple under the eyes of God.

Keil-Delitzsch: Eze 8:5-6

First Abomination-Picture

Eze 8:5. And He said to me, Son of man, lift up thine eyes now towards the north. And I lifted up my eyes towards the north, and, behold, to the north of the gate of the altar was this image of jealousy at the entrance. Eze 8:6. And He said to me, Son of man, seest thou what they do? great abominations, which the house of Israel doeth here, that I may go far away from my sanctuary; and thou shalt yet again see greater abominations still. - As Ezekiel had taken his stand in the inner court at the entrance of the north gate, and when looking thence towards the north saw the image of jealousy to the north of the altar gate, the image must have stood on the outer side of the entrance, so that the prophet saw it as he looked through the open doorway. The altar gate is the same as the northern gate of the inner court mentioned in Ezekiel 3. But it is impossible to state with certainty how it came to be called the altar gate. Possibly from the circumstance that the sacrificial animals were taken through this gate to the altar, to be slaughtered on the northern side of the altar, according to Lev 1:4; Lev 5:11, etc. מהם , contracted from מה־הם , like מזּה from מה זה in Exo 4:2. The words "what they are doing here"do not force us to assume that at that very time they were worshipping the idol. They simply describe what was generally practised there. The setting up of the image involved the worship of it. The subject to לרחקה is not the house of Israel, but Jehovah. They perform great abominations, so that Jehovah is compelled to go to a distance from His sanctuary, i.e., to forsake it (cf. Eze 11:23), because they make it an idol-temple.

Keil-Delitzsch: Eze 8:7-12

Second Abomination: Worship of Beasts

Eze 8:7. And He brought me to the entrance of the court, and I saw, and behold there was a hole in the wall. Eze 8:8. And He said to me, Son of man, break through the wall: and I broke through the wall, and behold there was a door. Eze 8:9. And He said to me, Come and see the wicked abominations which they are doing here. Eze 8:10. And I came and saw, and behold there were all kinds of figures of reptiles, and beasts, abominations, and all kinds of idols of the house of Israel, drawn on the wall round about. Eze 8:11. And seventy men of the leaders of the house of Israel, with Jaazaniah the son of Shaphan standing among them, stood in front, every man with his censer in his hand; and the smell of a cloud of incense arose. Eze 8:12. And He said to me, Seest thou, son of man, what the elders of the house of Israel do in the dark, every one in his image-chambers? For they say: Jehovah doth not see us; Jehovah hath forsaken the land. - The entrance of the court to which Ezekiel was now transported cannot be the principal entrance to the outer court towards the east (Ewald). This would be at variance with the context, as we not only find the prophet at the northern entrance in Eze 8:3 and Eze 8:5, but at Eze 8:14 we find him there still. If he had been taken to the eastern gate in the meantime, this would certainly have been mentioned. As that is not the case, the reference must be to that entrance to the court which lay between the entrance-gate of the inner court (Eze 8:3) and the northern entrance-gate to the house of Jehovah (Eze 8:14), or northern gate of the outer court, in other words, the northern entrance into the outer court. Thus the prophet was conducted out of the inner court through its northern gate into the outer court, and placed in front of the northern gate, which led out into the open air. There he saw a hole in the wall, and on breaking through the wall, by the command of God, he saw a door, and having entered it, he saw all kinds of figures of animals engraved on the wall round about, in front of which seventy of the elders of Israel were standing and paying reverence to the images of beasts with burning incense. According to Eze 8:12, the prophet was thereby shown what the elders of Israel did in the dark, every one in his image-chamber. From this explanation on the part of God concerning the picture shown to the prophet, it is very evident that it had no reference to any idolatrous worship practised by the elders in one or more of the cells of the outer court of the temple. For even though the objection raised by Kliefoth to this view, namely, that it cannot be proved that there were halls with recesses in the outer court, is neither valid nor correct, since the existence of such halls is placed beyond the reach of doubt by Jer 35:4; 2Ki 23:11, and 1Ch 28:12; such a supposition is decidedly precluded by the fact, that the cells and recesses at the gates cannot have been large enough to allow of seventy-one men taking part in a festive idolatrous service. The supposition that the seventy-one men were distributed in different chambers is at variance with the distinct words of the text. The prophet not only sees the seventy elders standing along with Jaazaniah, but he could not look through one door into a number of chambers at once, and see the pictures draw all round upon their walls. The assembling of the seventy elders in a secret cell by the northern gate of the outer temple to worship the idolatrous images engraved on the walls of the cell, is one feature in the visionary form given to the revelation of what the elders of the people were doing secretly throughout the whole land. To bring out more strikingly the secrecy of this idolatrous worship, the cell is so completely hidden in the wall, that the prophet is obliged to enlarge the hole by breaking through the wall before he can see the door which leads to the cell and gain a view of them and of the things it contains, and the things that are done therein.

(Note: "Because the whole is exhibited pictorially and figuratively, he says that he saw one hole in a wall, and was directed to dig through and make it larger, that he might enter as if through an open door, and see the things which he could not possibly have seen while stationed outside."- Jerome.)

And the number of the persons assembled there suggests the idea of a symbolical representation, as well as the secrecy of the cell. The seventy elders represent the whole nation; and the number is taken from Exo 24:1. and Num 11:16; Num 24:25, where Moses, by the command of God, chooses seventy of the elders to represent the whole congregation at the making of the covenant, and afterwards to support his authority. This representation of the congregation was not a permanent institution, as we may see from the fact that in Num 11 seventy other men are said to have been chosen for the purpose named. The high council, consisting of seventy members, the so-called Sanhedrim, was formed after the captivity on the basis of these Mosaic types. In the midst of the seventy was Jaazaniah the son of Shaphan, a different man therefore from the Jaazaniah mentioned in Eze 11:1. Shaphan is probably the person mentioned as a man of distinction in 2Ki 22:3.; Jer 29:3; Jer 36:10; Jer 39:14. It is impossible to decide on what ground Jaazaniah is specially mentioned by name; but it can hardly be on account of the meaning of the name he bore, "Jehovah heard,"as Hävernick supposes. It is probable that he held a prominent position among the elders of the nation, so that he is mentioned here by name as the leader of this national representation.

On the wall of the chamber round about there were drawn all kinds of figures of רמשׂ וּבהמה , reptiles and quadrupeds (see Gen 1:24). שׁקץ is in apposition not only to בּהמה , but also to רמשׂ , and therefore, as belonging to both, is not to be connected with בּהמה in the construct state. The drawing of reptiles and quadrupeds became a sheqetz , or abomination, from the fact that the pictures had been drawn for the purpose of religious worship. The following clause, "and all the idols of the house of Israel,"is co-ordinate with ' כּל־תּבנית וגו . Besides the animals drawn on the walls, there were idols of other kinds in the chamber. The drawing of reptiles and quadrupeds naturally suggests the thought of the animal-worship of Egypt. We must not limit the words to this, however, since the worship of animals is met with in the nature-worship of other heathen nations, and the expression כּל־תּבנית , "all kinds of figures,"as well as the clause, "all kinds of idols of the house of Israel,"points to every possible form of idol-worship as spread abroad in Israel. עתר , according to the Aramaean usage, signifies suffimentum , perfume, בּחשׁך , in the dark, i.e., in secret, like בּסּתר in 2Sa 12:12; not in the sacred darkness of the cloud of incense (Hävernick). חדרי משׂכּית , image-chambers, is the term applied to the rooms or closets in the dwelling-houses of the people in which idolatrous images were set up and secretly worshipped. משׂכּית signifies idolatrous figures, as in Lev 26:1 and Num 33:52. This idolatry was justified by the elders, under the delusion that "Jehovah seeth us not;"that is to say, not: "He does not trouble Himself about us,"but He does not see what we do, because He is not omniscient (cf. Isa 29:15); and He has forsaken the land, withdrawn His presence and His help. Thus they deny both the omniscience and omnipresence of God (cf. Eze 9:9).

Constable: Eze 4:1--24:27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

This section of the book contains prophecies that Ezekiel delivered from the beginning of his ministry (in 593 B.C.) to the fall of Jerusalem (586 B.C.). All of these prophecies deal with the coming destruction of the city and related calamities.

"Here begin Ezekiel's prophecies directed toward others than himself."¹⁰³

Constable: Eze 8:1--11:25

B. The vision of the departure of Yahweh's glory chs. 8-11

These chapters all concern one vision that Ezekiel received. Chapter 8 exposes the abominable idolatry of the people of Jerusalem, and chapters 9-11 describe God's judgment on this idolatry.

"Ezekiel was first confronted with the wickedness of the people in the temple (chap. 8); then he was shown the slaughter of the people of Jerusalem (chap. 9). Jerusalem was so wicked that God's glory departed from the temple (chap. 10), and as it left the city, judgment was pronounced on her rulers (chap. 11)."¹³⁹

Constable: Eze 8:1-18

1. The idolatry of the house of Israel ch. 8

This chapter contrasts the glory of God with the idolatry of Judah's leadership and citizens back in Jerusalem.

"The purpose of the visions of chapter 8 was twofold: to show the Jews in Babylon the righteous judgment of God upon His people for their sins and to forewarn that continuance in these outrages would result in a final and complete exile of Israel from the promised land. The present chapter amplifies the reason for the threatenings found in 7:20-22."¹⁴⁰

Constable: Eze 8:1-6

The image of jealousy 8:1-6

8:1 The following prophecy came to Ezekiel during September of 592 B.C. as he was sitting in his house with the elders of Israel.¹⁴¹ This would have been during the time when he was lying on his right side for part of the day dramatizing God's judgment on Judah for her iniquity (cf. 1:1-3; 3:16; 4:4-8). The elders were the leaders of the Judean exiles in Babylonia who had been deported in 605 and 597 B.C. This verse describes the single vision that Ezekiel wrote about in chapters 8-11.

8:2 Ezekiel had another vision of God. The description of God is the same as what the prophet wrote that he saw by the river Chebar (1:27). The description of God stresses His holiness.

8:3 In his vision Ezekiel saw God reach out and pick him up by his hair and transport him to Jerusalem by the Spirit. The Lord placed him down at the north gate of the inner court of the temple where there was an image of an idol.¹⁴² This idol provoked the Lord to jealousy.

8:4 The prophet also saw the glory of the Lord manifested there, as he had seen it in his initial vision of God (1:28). The glory of God sets the idolatry of the people, which Ezekiel next saw in more detail, in striking contrast.

8:5 At the Lord's command, Ezekiel looked north from where he was in his vision and saw the idol that provoked the Lord to jealousy north of the north entrance into the inner court of the temple near the altar of burnt offerings. Many expositors believe that this may have been an image of Asherah because King Manasseh had erected such an idol and then destroyed it (2 Kings 21:3, 7; 2 Chron. 33:15), and King Josiah had destroyed a later rebuilt version of it (2 Kings 23:6). The people could have raised it up again after Josiah's death. Any idol provoked the Lord to jealousy because He is the only true God (cf. Exod. 20:1-4; Deut. 4:23-24). God is jealous in the sense that He does not want people to pursue idols because idols divert people from the true God and destroy them eventually (cf. Deut. 4:16; 32:16; 1 Kings 14:22; Ps. 78:58).

8:6 The Lord asked Ezekiel if he saw the great abominations that the people were practicing in Jerusalem by worshipping this image. It was so bad that the Lord had removed Himself from His temple. Yet He told the prophet that he would see worse abominations than this one.

Constable: Eze 8:7-13

The idolatry of the elders 8:7-13

8:7-8 The Lord then brought Ezekiel, in his vision, to some entrance to the temple courtyard. There Ezekiel saw a hole in the wall.¹⁴³ At the Lord's command, Ezekiel dug in the wall and discovered an entrance.

8:9-10 Also following the Lord's instructions, Ezekiel went through the entrance and found himself in a chamber full of images carved on the wall that the Judahites were worshipping. There were pictures of many types of insects, animals, and other detestable things (cf. Lev. 11:40-42; Deut. 4:16-19).

8:11 Ezekiel also saw 70 of the elders of Israel (cf. Num. 11:16-17), including Jaazaniah (lit. "Yahweh hears") the son of Shaphan, with censers containing burning incense in their hands worshipping these images (cf. Rom. 1:23).¹⁴⁴ Some commentators believed that the gods they were worshipping were Egyptian in view of what these gods were and since the men were worshipping in secret.¹⁴⁵ Some of Judah's leaders advocated reliance on Egypt. If they were Egyptian gods, it was ironic that 70 elders of Israel had earlier confirmed the Mosaic Covenant after God delivered them from bondage to the gods of Egypt (Exod. 24:1, 9). Now Israel's leaders appear to have been appealing to those same gods for help against the Babylonians.

8:12-13 The Lord explained that the elders were secretly worshipping idols believing that the Lord did not see them because He had forsaken the land. The terminology used suggests that they were worshipping idols in their homes as well as in the temple precincts.¹⁴⁶

"What people do when they think no one else can see them reveals their true character."¹⁴⁷

Yet the prophet would see even greater abominations than these.

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 8 (Chapter Introduction)

Overview

Eze 8:1, Ezekiel, in a vision of God at Jerusalem, Eze 8:5, is shewn the image of jealousy; Eze 8:7, the chambers of imagery; Eze 8:13, the mourners for Tammuz; Eze 8:16, the worshippers toward the sun; Eze 8:17, God’s wrath for their idolatry.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 8 (Chapter Introduction)

CHAPTER 8

Ezekiel is brought in a vision of God to Jerusalem, Eze 8:1-4 , and showed the image of jealousy set up in the temple, Eze 8:5,6 , the worship of the ancients in their chambers of imagery, Eze 8:7-12 , the mourners for Tammuz, Eze 8:13,14 , and the worshippers of the sun, Eze 8:15,16 . God’ s wrath for their idolatry, Eze 8:17,18 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 8 (Chapter Introduction)

(Eze 8:1-6) The idolatries committed by the Jewish rulers.

(Eze 8:7-12) The superstitions to which the Jews were then devoted, the Egyptian.

(Eze 8:13, Eze 8:14) The Phoenician.

(Eze 8:15, Eze 8:16) The Persian.

(Eze 8:17, Eze 8:18) The heinousness of their sin.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 8 (Chapter Introduction)

God, having given the prophet a clear foresight of the people's miseries that were hastening on, here gives him a clear insight into the people's wickedness, by which God was provoked to bring these miseries upon them, that he might justify God in all his judgments, might the more particularly reprove the sins of the people, and with the more satisfaction foretel their ruin. Here God, in vision, brings him to Jerusalem, to show him the sins that were committed there, though God had begun to contend with them (Eze 8:1-4), and there he sees, I. The image of jealousy set up at the gate of the altar (Eze 8:5, Eze 8:6). II. The elders of Israel worshipping all manner of images in a secret chamber (Eze 8:7-12). III. The women weeping for Tammuz (Eze 8:13, Eze 8:14). IV. The men worshipping the sun (Eze 8:15, Eze 8:16). And then appeals to him whether such a provoking people should have any pity shown them (Eze 8:17, Eze 8:18).

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 8 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 8

This chapter contains a vision the prophet had of the idolatry of the Jews, which was the cause of their destruction. The time when, place, where, and persons with whom he was, when the hand of the Lord came upon him, are mentioned, Eze 8:1; then follows a description of the divine Person that appeared to him, Eze 8:2; and an account is given how he was in a visionary way brought to Jerusalem, and to the temple, where he saw the glory of the God of Israel, and the idolatry of the people, Eze 8:3; which latter was gradually represented to him; first the image of jealousy in the entry at the gate of the altar northward, Eze 8:5; then greater abominations through a hole in the wall, by which he saw their idols, in the form of reptiles and four footed beasts, portrayed on the wall, Eze 8:6; next seventy of the ancients of Israel, among whom were one mentioned by name, offering incense to these idols, Eze 8:11; after this, greater abominations still are showed him, at the north of the temple, women weeping for Tammuz, Eze 8:13; and then again far greater ones, twenty five men, between the porch and the altar, with their backs to the temple, and their face to the east, worshipping the sun, and putting the branch to the nose, Eze 8:15; wherefore it is reasoned to deal with them in fury, without any mercy, pity, and compassion, Eze 8:18.