1Und es geschah im sechsten Jahre, im sechsten Monat, am Fünften des Monats: Ich saß in meinem Hause, und die Ältesten von Juda saßen vor mir, - da fiel daselbst die Hand des Herrn, Jehovas, auf mich. 2Und ich sah: und siehe, eine Gestalt wie das Aussehen von Feuer: von ihren Lenden abwärts Feuer; und von ihren Lenden aufwärts wie das Aussehen eines Lichtglanzes, wie der Anblick von glänzendem Metall. 3Und er streckte das Gebilde einer Hand aus und nahm mich beim Haarschopf meines Hauptes; und der Geist hob mich zwischen Erde und Himmel empor und brachte mich in Gesichten Gottes nach Jerusalem, an den Eingang des Tores des inneren Vorhofs, welches gegen Norden sieht, wo der Standort des Bildes der Eifersucht war, welches zum Eifer reizt. 4Und siehe, daselbst war die Herrlichkeit des Gottes Israels, gleich dem Gesicht, welches ich im Tale gesehen hatte. 5Und er sprach zu mir: Menschensohn, hebe nun deine Augen auf gegen Norden! Und ich hob meine Augen auf gegen Norden, und siehe, nördlich vom Tore des Altars war dieses Bild der Eifersucht, am Eingang. 6Und er sprach zu mir: Menschensohn, siehst du, was sie tun, die großen Greuel, welche das Haus Israel hier verübt, damit ich mich von meinem Heiligtum entferne? Und du sollst noch weiter große Greuel sehen. - 7Und er brachte mich an den Eingang des Vorhofs; und ich sah: Und siehe, ein Loch war in der Mauer. 8Und er sprach zu mir: Menschensohn, durchbrich doch die Mauer. Und ich durchbrach die Mauer; und siehe, da war eine Tür. 9Und er sprach zu mir: Gehe hinein und sieh die bösen Greuel, die sie hier verüben. 10Und ich ging hinein und sah: und siehe, da waren allerlei Gebilde von scheußlichem Gewürm und Vieh, und allerlei Götzen des Hauses Israel, ringsumher an die Wand gezeichnet. 11Und siebzig Männer von den Ältesten des Hauses Israel, und Jaasanja, der Sohn Schaphans, in ihrer Mitte stehend, standen davor, jeder mit seinem Räucherfaß in seiner Hand; und der Duft einer Weihrauchwolke stieg empor. 12Und er sprach zu mir: Hast du gesehen, Menschensohn, was die Ältesten des Hauses Israel im Finstern tun, ein jeder in seinen Bilderkammern? denn sie sagen: Jehova sieht uns nicht, Jehova hat das Land verlassen! 13Und er sprach zu mir: Du sollst noch weiter große Greuel sehen, die sie verüben. - 14Und er brachte mich an den Eingang des Tores des Hauses Jehovas, das gegen Norden ist; und siehe, dort saßen die Weiber, welche den Tammuz beweinten. 15Und er sprach zu mir: Hast du gesehen, Menschensohn? Du sollst weiter noch größere Greuel sehen als diese. - 16Und er brachte mich in den inneren Vorhof des Hauses Jehovas; und siehe, am Eingang des Tempels Jehovas, zwischen der Halle und dem Altar, waren 25 Männer, ihre Rücken gegen den Tempel Jehovas und ihre Angesichter gegen Osten gerichtet; und sie bückten sich gegen Osten hin vor der Sonne. 17Und er sprach zu mir: Hast du gesehen, Menschensohn? Ist es dem Hause Juda zu gering, die Greuel zu verüben, die sie hier verüben, daß sie auch das Land mit Gewalttat füllen und mich immer wieder reizen? denn siehe, sie halten das Reis an ihre Nase . 18So will auch ich handeln im Grimm, mein Auge soll nicht schonen, und ich werde mich nicht erbarmen; und rufen sie auch vor meinen Ohren mit lauter Stimme, so werde ich sie doch nicht hören.
Jamieson Fausset Brown Bible Commentary 1 (Eze. 8:1-18)
sixth year--namely, of the captivity of Jehoiachin, as in
Ezek 1:2, the "fifth year" is specified. The lying on his sides three hundred ninety and forty days (
Ezek 4:5-
Ezek 4:6) 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.
elders--namely, those carried away with Jehoiachin, and now at the Chebar.
sat before me--to hear the word of God from me, in the absence of the temple and other public places of Sabbath worship, during the exile (
Ezek 33:30-
Ezek 33:31). It was so ordered that they were present at the giving of the prophecy, and so left without excuse.
hand of . . . Lord God fell . . . upon me--God's mighty operation fell, like a thunderbolt, upon me (in
Ezek 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].
2 likeness--understand, "of a man," that is, of Messiah, the Angel of the covenant, in the person of whom alone God manifests Himself (
Ezek 1:26;
John 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 (
1Tim 6:16). For Hebrew, eesh, "fire," the Septuagint, &c., read ish, "a man."
colour of amber--the glitter of chasmal [FAIRBAIRN], (see on
Ezek 1:4, "polished brass").
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 (
Ezek 11:15). Hence the vision here of what affected those in Jerusalem immediately was a seasonable communication to the exiles away from it.
door of the inner gate--facing the north, the direction in which he came from Chebar, called the "altar-gate" (
Ezek 8:5); it opened into the inner court, wherein stood the altar of burnt offering; the inner court (
1Kgs 6:36) was that of the priests; the outer court (
Ezek 10:5), that of the people, where they assembled.
seat--the pedestal of the image.
image of jealousy--Astarte, or Asheera (as the Hebrew for "grove" ought to be translated,
2Kgs 21:3,
2Kgs 21:7;
2Kgs 23:4,
2Kgs 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 Phśnician Baal. HAVERNICK thinks all the scenes of idolatry in the chapter are successive portions of the festival held in honor of Tammuz or Adonis (
Ezek 8:14). Probably, however, the scenes are separate proofs of Jewish idolatry, rather than restricted to one idol.
provoketh to jealousy--calleth for a visitation in wrath of the "jealous God," who will not give His honor to another (compare the second commandment,
Exod 20:5). JEROME refers this verse to a statue of Baal, which Josiah had overthrown and his successors had replaced.
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" (
Ezek 3:22-
Ezek 3:23); not till
Ezek 10:4,
Ezek 10:18 did it leave the temple at Jerusalem, showing the long-suffering of God, which ought to move the Jews to repentance.
5 gate of . . . altar--the principal avenue to the altar of burnt offering; as to the northern position, see
2Kgs 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.
6 that I should go far off from my sanctuary--"that I should (be compelled by their sin to) go far off from my sanctuary"-- (
Ezek 10:18); the sure precursor of its destruction.
7 door of the court--that is, of the inner court (
Ezek 8:3); the court of the priests and Levites, into which now others were admitted in violation of the law [GROTIUS].
hole in . . . wall--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.
8 dig--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], (
John 3:20). But compare, as to the literal introduction of idolatries into the temple,
Ezek 5:11;
Jer 7:30;
Jer 32:34.
10 creeping things . . . beasts--worshipped in Egypt; still found portrayed on their chamber walls; so among the Troglodytć.
round about--On every side they surrounded themselves with incentives to superstition.
11 seventy men--the seventy members composing the Sanhedrim, or great council of the nation, the origination of which we find in the seventy elders, representatives of the congregation, who went up with Moses to the mount to behold the glory of Jehovah, and to witness the secret transactions relating to the establishment of the covenant; also, in the seventy elders appointed to share the burden of the people with Moses. How awfully it aggravates the national sin, that the seventy, once admitted to the Lord's secret council (
Ps 25:14), should now, "in the dark," enter "the secret" of the wicked (
Gen 49:6), those judicially bound to suppress idolatry being the ringleaders of it!
Jaazaniah--perhaps chief of the seventy: son of Shaphan, the scribe who read to Josiah the book of the law; the spiritual privileges of the son (
2Kgs 22:10-14) increased his guilt. The very name means, "Jehovah hears," giving the lie to the unbelief which virtually said (
Ezek 9:9), "The Lord seeth us not," &c. (compare
Ps 10:11,
Ps 10:14;
Ps 50:21;
Ps 94:7,
Ps 94:9). The offering of incense belonged not to the elders, but to the priests; this usurpation added to the guilt of the former.
cloud of incense--They spared no expense for their idols. Oh, that there were the same liberality toward the cause of God!
12 every man in . . . chambers of . . . imagery--The elders ("ancients") are here the representatives of the people, rather than to be regarded literally. Mostly, the leaders of heathen superstitions laughed at them secretly, while publicly professing them in order to keep the people in subjection. Here what is meant is that the people generally addicted themselves to secret idolatry, led on by their elders; there is no doubt, also, allusion to the mysteries, as in the worship of Isis in Egypt, the Eleusinian in Greece, &c., to which the initiated alone were admitted. "The chambers of imagery" are their own perverse imaginations, answering to the priests' chambers in the vision, whereon the pictures were portrayed (
Ezek 8:10).
Lord . . . forsaken . . . earth--They infer this because God has left them to their miseries, without succoring them, so that they seek help from other gods. Instead of repenting, as they ought, they bite the curb [CALVIN].
14 From the secret abominations of the chambers of imagery, the prophet's eye is turned to the outer court at the north door; within the outer court women were not admitted, but only to the door.
sat--the attitude of mourners (
Job 2:13;
Isa 3:26).
Tammuz--from a Hebrew root, "to melt down." Instead of weeping for the national sins, they wept for the idol. Tammuz (the Syrian for Adonis), the paramour of Venus, and of the same name as the river flowing from Lebanon; killed by a wild boar, and, according to the fable, permitted to spend half the year on earth, and obliged to spend the other half in the lower world. An annual feast was celebrated to him in June (hence called Tammuz in the Jewish calendar) at Byblos, when the Syrian women, in wild grief, tore off their hair and yielded their persons to prostitution, consecrating the hire of their infamy to Venus; next followed days of rejoicing for his return to the earth; the former feast being called "the disappearance of Adonis," the latter, "the finding of Adonis." This Phśnician feast answered to the similar Egyptian one in honor of Osiris. The idea thus fabled was that of the waters of the river and the beauties of spring destroyed by the summer during the half year when the sun is in the upper heat. Or else, the earth being clothed with beauty, hemisphere, and losing it when he departs to the lower. The name Adonis is not here used, as Adon is the appropriated title of Jehovah.
15 The next are "greater abominations," not in respect to the idolatry, but in respect to the place and persons committing it. In "the inner court," immediately before the door of the temple of Jehovah, between the porch and the altar, where the priests advanced only on extraordinary occasions (
Joel 2:17), twenty-five men (the leaders of the twenty-four courses or orders of the priests,
1Chr 24:18-19, with the high priest, "the princes of the sanctuary,"
Isa 43:28), representing the whole priesthood, as the seventy elders represented the people, stood with their backs turned on the temple, and their faces towards the east, making obeisance to the rising sun (contrast
1Kgs 8:44). Sun-worship came from the Persians, who made the sun the eye of their god Ormuzd. It existed as early as Job (
Job 31:26; compare
Deut 4:19). Josiah could only suspend it for the time of his reign (
2Kgs 23:5,
2Kgs 23:11); it revived under his successors.
16 worshipped--In the Hebrew a corrupt form is used to express Ezekiel's sense of the foul corruption of such worship.
17 put . . . branch to . . . nose--proverbial, for "they turn up the nose in scorn," expressing their insolent security [Septuagint]. Not content with outraging "with their violence" the second table of the law, namely, that of duty towards one's neighbor, "they have returned" (that is, they turn back afresh) to provoke Me by violations of the first table [CALVIN]. Rather, they held up a branch or bundle of tamarisk (called barsom) to their nose at daybreak, while singing hymns to the rising sun [STRABO, 1.15, p. 733]. Sacred trees were frequent symbols in idol-worship. CALVIN translates, "to their own ruin," literally, "to their nose," that is, with the effect of rousing My anger (of which the Hebrew is "nose") to their ruin.
18 though they cry . . . yet will I not hear-- (
Pro 1:28;
Isa 1:15).
