Ezekiel 8 commentary

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.

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.

The yearly lamenting for Tammuz was attended with infamous practices; and the worshippers of the sun here described, are supposed to have been priests. The Lord appeals to the prophet concerning the heinousness of the crime; "and lo, they put the branch to their nose," denoting some custom used by idolaters in honour of the idols they served. The more we examine human nature and our own hearts, the more abominations we shall discover; and the longer the believer searches himself, the more he will humble himself before God, and the more will he value the fountain open for sin, and seek to wash therein.

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 (Jeremiah 7:17, and Jeremiah 44:17-19) 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 —

Ezekiel 8:2

2. Then I beheld, and lo a likeness as the appearance of 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.

2. Et aspexi, et ecce similitudo Or, “image.” — Calvin tanquam aspectus ignis: ab aspectu lumborum infra ignis: et a lumbis ejus sursum tanquam aspectus splendoris, tanquam figura chasmal.

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. (1 Timothy 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. (Amos 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.

Ezekiel 8:3

3. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.

3. Et misit similitudinem marius, et sustulit me in cincinno capiris met: et erexit “Raised.” — Calvin. me spiritus inter terram et inter coelum: et adduxit me Hierosolymam in visionibus Dei, ad ostium portae interioris, quae respicit Aquilonem: ubi illic sedes idoli zeli zelare facientis.

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,” (Deuteronomy 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 —

Ezekiel 8:4

4. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain.

4. Et ecce illic gloria Dei Israel, secundum visionem quam videram in planicie. “It is properly a valley, because בקעה, bek-gneh, is deduced from cutting: for a valley when interposed seems to break the mountains, and prevent their running in a continual track. But it is also taken generally for any plain, and the first vision occurred to the Prophet near the river Chebar, where there were no mountains.” — Calvin.

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 —

Ezekiel 8:5

5. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry.

5. Et dixit ad me, Fib hominis, tolle agedurn oculos tuos ad viam septentrionis: et sustuli oculos meos ad viam septentrionis: et ecce a septentrione ad portam altaris idolum illud zeli in introitu.

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 —

Ezekiel 8:6

6. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations.

6. Et dixit ad me, Fili hominis, an tu vidisti quod isti faciunt? abominationes magnas, quas domus Israel faeiunt That is, “perpetrate.” — Calvin. illic ut procul recedam a sanctuario meo? et adhuc converte to, That is, “to turn again ” — Calvin. et videbis abominationes magnas.

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.

PRAYER.

Grant, Almighty God, since thou hast treated us so indulgently, and when provoked by our iniquities, hast yet shown thyself a propitious Father to us, that we may no longer abuse thy patience, but return directly to thy way and submit ourselves to thee — and, being humbled by a true sense of penitence, grant that we may be so dissatisfied with our sins, that we may devote ourselves to thee with our whole heart and follow the direction of thy holy calling; until after finishing the pursuits of this rife, we may arrive at that happy repose which thine only-begotten Son has acquired for us by his blood. — Amen.

Lecture Twenty-Second.

WE stopped yesterday at that. clause when God asks his Prophet, whether he saw the abominations which the sons of were perpetrating in the very temple: by which words he not only cites his servant as a witness, but constitutes him in some sense a judge, so that all should know that the coating vengeance was not only just but must be immediate. This is the reason why God asks, whether he saw the abominations. For if a mortal is compelled to pass an opinion, surely God, who sees much further than the eyes of man, cannot be ignorant of their crimes, when they had come to such a pitch of obstinacy that his patience could no longer hold out. Now the adverb of place is used, which seems to be put emphatically, because he refers to the temple, from which all filth and defilements ought to be removed. Since therefore God complains that abominations were perpetrated there, he magnifies the people’s wickedness, because even the temple did not remain pure. He adds, for retreating: some refer this to the people and elicit this sense, that those who so pervert God’s worship recede from his sanctuary, because they have no longer anything in common with God. But I rather interpret it concerning God himself, who is compelled to depart from his sanctuary, as we shall afterwards see. For while they so defiled the temple with their sacrilege, they yet thought God included therein. He now renounces the temple, and says, that he left the place empty and void, because he could not bear to dwell among that sordid defilement. The meaning is, that God would depart from his temple, because the complete worship which he had commanded under the law did not flourish there. And this place is worthy of notice, because we gather from it that God could not bear the profanation of his worship, but will leave those who pervert his law by their fictions, as we see the Jews did. At this day we know how haughtily the Papists pride themselves in their figments, but the more they heap together fictitious ceremonies the more they provoke God’s anger. Hence it happens that they vainly boast that they have him in their temples, as they think. For this sentiment will ever remain fixed, that God cannot dwell in a profane place. Now nothing sanctifies a place more than obedience and sincerity of faith. When men introduce their inventions, it immediately causes God to depart from them: this is the full meaning. Now he adds, turn thyself, and thou shalt see great abominations. Some translate greater, but because a question would arise, why he calls the abomination first greater and then different, I interpret it simply that the Prophet should see other great abominations. Afterwards indeed he will express another, for he will say גדלות מאלהתועבות, gedloth-maleh-thogn-both, but in my opinion there is no comparison here between greater and less; מאלה, maleh, I simply interpret “beyond others,” and I rather approve of this simplicity, because interpreters anxiously labor to show this last abomination heavier than all others, though the reason for it does not clearly appear. But there is no need of our making these difficulties, because the Prophet only speaks of great abominations. Let us go on —

Ezekiel 8:7-11

7. And he brought me to the door of the court; and, when I looked, behold a hole in the wall.

7. Et induxit me in portam Atrii et aspexi, et ecce foramen unum in pariete.

8. Then said he unto me, Son of man, dig now in the wall: and, when I had digged in the wall, behold a door.

8. Et dixit ad me, Fill hominis, fode agedum parietem: et fodi in pariete, et ecce porta una.

9. And he said unto me, Go in, and behold the wicked abominations that they do here.

9. Et dixit ad me, Ingredere, et vide abominationes malas quas ipsi faciunt.

10. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about.

10. Et ingressus sum, et aspexi: et ecce omnis similitudo reptilis, et animalis abominatio, et omnia idola domus Israel, depictum “There is a change of number from plural to singular. — Calvin. in pariete circum circa.

11. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up.

11. Et viri septuaginta ex seni-oribus domus Israel, et Iazanias, filius Saphan stabat in medio ipso-rum qui stabant coram ipsis, Meaning “idols.” — Calvin. et viro That is, “to each.” — Calvin. thuribulum in manu sua: et densiter nubis suffitus ascendebat.

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.

He says also, that seventy elders of the house of Israel made incense for their idols I do not think that the seventy who were chosen for ruling the people are referred to here, though I suppose the Prophet to allude to this number. For we know that from the beginning seventy were set over the people, and were chosen from each tribe, and were united together. But with regard to this place, I think the number seventy is used of those whom, although they were not prefects, they called seniors in respect to their office, not through their age only. Meanwhile we must remember that the Prophet looks to that order, because from the beginning God had wished the seventy to bear rule and hold the government. (Numbers 11:16.) Thus the Prophet signifies that the leaders of the people, who ought to rule others by their counsel, were remarkable for corrupting the worship of God. He puts Jezaniah, the son of Saphah, who was probably a man of great repute. Since therefore he excelled in the reputation for prudence and piety, the Prophet wished to exaggerate his crime, because he also, among others, offered incense to idols. What then could remain pure among the people, when he who was esteemed a holy man, so profaned himself among the rest! Hence we see that the Prophet means, that the whole people, from the least to the greatest, was so corrupt, that those who were superior to the rest prostituted themselves to idolatry. He says, then, that he stood before them, and each had a censer in his hand Incense was the sign of the greatest veneration, and even this was retained for common use. Hence at the outset of Christianity, when the impious wished to seduce the Christians to idolatry, they only gave two or three grains of frankincense: Plin., lib 10, ep. 2, de Christianis ad Trajanum. that was a sign of apostasy: they did not order them to bend the knee before idols, nor to offer sacrifices, but only to smell to a few grains of incense. In sign, therefore, of veneration, the seventy men are said to bear censers or incense dishes. The Prophet adds, and the incense ascended in a thick cloud. Here understand the particle of likeness. The incense ascended as a thick cloud. I do not doubt that they were profuse, or rather prodigal, in their madness, so as to spare no expense: since idolaters rashly squander all things, when the intemperance of their zeal seizes upon them. And this was not considered with sufficient prudence. The Prophet therefore says that it was not common incense, but was dense like a cloud, since they threw it forth in great abundance, so that the offering might be fatter and richer: just as if he had said, that they were so intemperate in their superstitions, that they threw away an abundance of incense, and had all their expense for nothing, and only to satisfy their idols. Now it follows —

Ezekiel 8:12

12. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth.

12. Et dixit mihi, An vidisti, fili hominis, quae seniores domus Israel faciunt in tenebris, “In darkness.” — Calvin quisque in absconditis Or, “inward places.” — Calvin imaginationis suae? qui dicunt, non rider nos Iehovah, deseruit Iehovah terram.

Again God questions his servant: we have explained the reason — that he may pass sentence as a judge on his own people, whence it may be more clearly evident that those who had provoked God were unworthy of any pardon. Thou seest, says he, what the elders do? Through a feeling of honor he does not here name these elders of the house of Israel, but rather reproves their ingratitude, because they so drive others with them into alliance with their impiety. For elders ought to show the way to others. Since, therefore, the profanation of the worship of God took its origin from them, hence their disgrace is increased, and they were worthy of greater reproach. Seest thou, says he, what they do in darkness? From this word I gather that the place was remote from public observation; for there were near the floor of the Temple many cells and many chambers, as we see in Jeremiah. (Jeremiah 20:2; 1 Kings 6:5.) Since, then, the ciders had their apartments there, it is not surprising that a place was shown to the Prophet which they had so stained with their paintings. But he says that they did it in darkness, because they kept secret their sacred rites; as also there were mysteries among profane nations, which were not open to any but the initiated. Since therefore the multitude was not thought worthy of those mysteries, it is therefore probable that the place among the Jews of which the Prophet speaks was like a small chapel, which the elders, and those who had authority among the people, retained to themselves. he adds, each within the recesses Some translate — in the chambers of their painting; but I take the word משכית, meshkith, for imagination, as it is also taken in other places. It properly signifies painting, but it is also transferred to the thoughts of men. Therefore when he speaks of recesses or hidden places, I do not understand chambers, though I do not deny that he alludes to those recesses by which men separate themselves from the multitude, by way of honor. In the meantime he equally reproves those tortuous and perverse counsels which the ciders of the people inwardly cherished. For those who think themselves wiser than the vulgar, have some hidden pride, and swell with concealed haughtiness; and therefore they are said by Isaiah to dig for themselves hiding-places to escape from God, while they seem to themselves cunning. (Isaiah 29:15.)

Now, therefore, we see in what sense the Prophet mentions hiding-places of their imagination, namely, because they reckon such pictures the mark of the greatest and rarest prudence. This was again prodigious, that the elders so gave themselves up to foul defilements. For among profane nations no religion held the leaders and heads of the people. We shall not find, either among the Greeks or the Latins, any of the higher classes, and of the chief governors, involved in the errors of the common people, but they pretended religion, that they might hold others in obedience. They instituted, indeed, great pomp; they pretended no small degree of reverence; but when they passed their time as friends at home, they laughed at all these trifles. Since, therefore, all the ceremonies of the Gentiles were a laughing-stock to sensible men, this was indeed a detestable prodigy that the elders of the people of Israel, in a secret place, in the very recesses of their thoughts, fabricated idols for themselves. Now the cause is expressed why they heaped to themselves that multitude of gods, namely, because they thought that God no longer regarded them This passage is badly explained when interpreters think that the elders were epicureans, who dreamt that God enjoyed case and indulgence in heaven. They bring forward other passages, which seem similar but in words only, as where, in the book of Job, the impiety of the multitude is described, he says they think that God walks upon the hinges of heaven. (Job 22:14.) But the Prophet speaks more within bounds. Hence those who take this passage generally, extenuate the force of the doctrine which ought to be elicited from these words. Why, then, had the Jews fabricated so many idols for themselves? because they thought that God no longer regarded them, as I have already explained it; and this was the sign of their gross depravity; for God had chastised them in various ways: they ought to have returned into the way, yet they were so far from repenting, that they rather champed the bit, and thus persuaded themselves to seek other deities. And this impiety has occurred in all ages. At this time it clearly appears in the Papacy; nay, even the blind may even feel it with their hands. For when God afflicts these wretched ones, at first they suppliantly ask pardon; but. when he presses upon them more severely, then they begin to rage and look hither and thither, and have a common proverb — “I know not to what saint I ought to pay my vows.” Boys learn this proverb in the Papacy, and old men always have it on their lips in perplexity. Hence Ezekiel reproves this fault, when he gives this as a reason for the aged heaping up this multitude of deities — that they thought themselves overlooked by God — Jehovah, they say, does not see us here: they do not speak simply of God’s providence, but indignantly complain of his disregard, because he did not relieve their miseries, and had deserted the land, as they afterwards explain themselves; for they immediately assert that God had deserted the land We see, therefore, that they did not speak simply against God’s providence, as if he despised human things, but that they were inflamed with fury, because God’s hand pressed them heavily, and they did not feel any help in him. Hence they descended to brutes, reptiles, various painting’s, and all kinds of abomination, because they thought that they were worshipping in vain the one true God. It follows —

Ezekiel 8:13-14

13. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do.

13. Et dixit ad me, adhuc con-vertere, et videbis abominationes magnas quas ipsi faciunt.

14. Then he brought me to the door of the gate of the LORD’S house which was toward the north; and, behold, there sat women weeping for Tammuz.

14. Et deduxit Or, “introduced.” — Calvin me ad ostium portae domus Iehovae quod respicit ad aquilonem: et ecce illic mulieres sedebant lugentes Thammuz.

He now mentions the third kind of idolatry by which the Jews polluted the temple; for this was a kind of sin peculiar to females; and we know that they were always more addicted to such wickedness. Satan, indeed, fascinates men always more than enough, but in women recklessness reigned more than superstition. They had therefore a female worship in bewailing Thammuz. Who Thammuz was is uncertain. Jerome translates it Adonis, and Adonis was beloved by Venus, as the poets trifle; and when torn to pieces by a boar, he was turned into a flower of sweetest odor; and in honor of Venus women yearly solemnized by lamentations the death of that beautiful youth; but it is not probable that this rite prevailed in Judaea, because we do not read that this lamentation was practiced in the neighboring regions, but in Greece and Asia Minor I refer it rather to Osiris, for, as we said before, the Jews were neighbors to the Egyptians — hence they adopted various rites from them; but we know that Osiris was yearly wept for by the Egyptians, and that great pollution occurred; for they carried the virile member on a pole in procession, and called it Phallus; Herod. 2, c. 48. — Ed. and women also showed their parts to the idol, as if offering themselves to debauchery. This was a most disgraceful spectacle. But I conjecture that the Jews had adopted this rite when the women bewailed Thammuz. Here also we perceive, that when once Satan has prevailed, and cast men into deep depravity, they despise all moderation, nay, are reduced to more than brutal stupor. Who would think this could occur, that women should be reduced to such a pitch of defilement, when they had been taught in the doctrine of the law from their early childhood. But when God’s temple was open to such pollutions, we see the Jews so blinded by madness, that God already was showing signs of his extreme vengeance, since he had endured them up to this point.

PRAYER.

Grant, Almighty God, since thou hast delivered to us a sure rule of worship, which cannot deceive us, and since thy Son became for us a perfect master of all wisdom and of solid piety, that we may obediently follow whatever he prescribes for us, and turn neither to the right hand nor the left; but being content with that simplicity which we have learnt from his Gospel, may go on in the course of our holy calling, until at length, that pursuit being finished, we may arrive at the perfect state of thy glory, and may so enjoy it that we may be transformed into it, as thou hast promised us by the same Jesus Christ our Lord. — Amen.

Lecture Twenty-third

Ezekiel 8:15-16

15. Then said he unto me, Hast thou seen this, O son of man? Turn thee yet again, and thou shalt see greater abominations than these.

15. Et dixit mihi, Fili hominis, adhuc convertere, videbis abominationes magnas prae istis. “Or, “besides these.” — Calvin.

16. And he brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.

16. Et deduxit me in Atrium doritos Iehovae interins: et ecce ad portam Templi Iehovae inter vestibulum et inter altare, circiter viginti quinque viri, posteriora eorum versus Templum Iehovae, et facies eorum versus orientem: et ipsi adorabant in oriente Solem.

Here the Prophet refers to another profanation of the temple, since the chief citizens of Jerusalem and those who ought to point out the way to others, prostituted themselves to impious worship, lie says, therefore, that he saw about five and twenty men, and it is probable, that there were as many as this among the first rank of citizens. But a certain number is put for an uncertain, and I think that the Prophet. was not so scrupulous on this point, or rather the Spirit of God, who showed that number in the vision; whatever it was, they not only worshipped the sun in private houses, but in the temple itself, and that not without gross and pointed contempt of God. For when they turned their back upon the sanctuary, they made a laughing-stock of God. It hence appears, that they were of so daring a front, that they openly boasted in their superstitions, and purposely polluted God’s temple. This, indeed, was monstrous, to see the elders of the city, and those practiced in the teaching and worship of the law, so alienated from all piety as to worship the sun. For this could not happen through either error or ignorance. For God in his law when he forbids the worship of the sun and stars, adds as a reason, that the whole celestial host was created for our use. (Deuteronomy 17:3.) Since, therefore, the sun is our servant and the moon our handmaid, and the stars also were created to serve us, it is preposterous to depart from the divinely ordained order, that the sun which was given us to spend his time in our service should be to us a god. Since, therefore, God has borne witness to this in his law, there was no excuse for error when the Jews adored towards the east.

Now he adds also another grosser dishonor done to God, when they turned their backs upon his sanctuary. They could, as I have said, pollute themselves at home and in conceal-merit with such defilements. But while they came of their own accord into the temple, it is just as if they provoked God by open daring, Now, when they turn their back, this is not only a foul denial but a contempt of God, as if they had said, that he was unworthy of their respect. Now, therefore, we see the whole force of the passage. But he says, turn yet again, and thou shalt see great abominations: some translate greater, as I have formerly mentioned, but I do not think it suitable. I do not contend for it, but if a reason is asked why this abomination is greater than others, it is not clear to me; hence I prefer to take it more simply in the positive degree. Nor is it an objection to this that מאלה, maleh, is added, for מ is not always taken comparatively; but as I think it means only, as if God had said, you will see other abominations besides those of which mention has been already made. But he points out the place of the temple where they worshipped the sun, namely, between the porch and the altar. This was the sign of great impiety to break into the holy place, and from thence to despise God. Now we know this to be a sign of lawful adoration, when the faithful turned their eyes to the sanctuary and the ark of the covenant, but when they turned their backs upon it, there is no doubt that they professedly wished to boast in a contempt of God and the law. It already appears, that they had adopted various and numberless forms of superstition. In Egypt they had not seen the worship of the sun, nor do we read that such worship was in use in Chaldea; but because they heard that the Persians and other Orientals worshipped the sun as a god, they imitated their custom. Therefore we see, that from these people they heaped up rites for themselves, so as to make an immense assemblage. It follows —

Ezekiel 8:17

17. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.

17. Et dixit mihi, Vidisti-ne fili hominis? an leve est domui Iehudah, ut faciat abominationes istas quas feterunt illic? quia repleverant terrain violentia: et conversi sunt ad me provocandum: et ecce ipsi emittunt ramum “Others translate it, a foul smell.” — Calvin. ad nasum suum. “As many think, but I approve of ‘to their own wrath,’ the word ‘wrath’ being taken passively for the anger of God which they roused against themselves.” — Calvin.

God complains as formerly of the wickedness of the people, especially of their perfidious and wicked revolt, because they so defiled the temple which ought to be sacred to God alone. He adds besides another complaint, that they were not content in their wickedness, which tended to violate human society and common rights, and the pursuit of mutual equity, unless even religion should be weakened by them. For under the word חמס, chemes, is comprehended whatever is contrary to the second table of the law. There is, therefore, a use of the figure a part for the whole, in this word חמס, chemes, violence, as if he had said, they were addicted to frauds, rapine, slaughter, cruelty, perjuries, spoliations. Since, therefore, they abstained from no injustice, says God, they manifestly provoke me also: as if he had said, after being unjust towards men, they now dare to erect their horns against me. We know that God’s law was comprehended in the two tables. As to the former table, it prescribes what the true and pure worship of God is. The Jews had violated the second table, since they neglected all the duties of charity, and neither equity nor uprightness flourished among them. After they had filled the land with iniquity; this was their intolerable ungodliness, that after despising men they attacked God himself. We see now the reason of the context, Is this a light thing? says he. Thereafter he had spoken of the wickedness simply and by itself, as they say, he now amplifies by comparison when he says, before this they had filled the earth with violence, but now they have turned themselves to provoke me — behold these, he says, etc. The adverb of place must be noticed here, as I have before advised. For their impiety is the more detestable, since they broke into the temple to defile themselves with their idols. That place at least ought to remain pure and unpolluted, though the whole land had been infected with many defilements; but when not even the temple is spared, this is a sign of desperate and almost furious audacity. He, therefore, repeats the adverb which he had used before, and in the same sense.

As to the latter part of the verse, some, as I have said, take הזמורה, hez-moreh, for foulness: I know not why, for I am not aware that this noun is used elsewhere in this sense. But because nothing better occurred to them, they think it probable, and some have invented a foolish fable that they broke wind in honor of the sun, as if the noise of the belly was a grateful offering to the idol, since by this means they openly despised God. But these are conjectures. Others think more correctly who suppose this to be used metaphorically: for they were accustomed to burn incense to their idols; and so, according to them, God alludes to a pleasing and sweet odor when he names it a foul smell, as if he had said, even if the Jews pleased themselves in their superstitions, yet the incense sent forth a foetid odor and they should perceive it: for if he speaks of the nostrils it ought to be considered as a punishment. Some suppose that the relative of the third person is put for that of the first, as if God would say, to my nose or to my wrath: and they fabricate an insipid comment, that this place was changed by the Rabbins through reverence for God, as if forsooth there were not numberless passages where God pronounces in clearer words that he was disgracefully despised. But first, because this noun properly signifies a branch, and is taken in that sense in many places; then since the noun אפ, aph, may be explained as well passively as actively, the context will flow best if we say, they put forth a branch to their wrath — that is, to their destruction, because they provoked God. For what is the meaning of putting forth a branch, but that they heaped evil upon evil. They had violated, as I have said, the second table of the law, they were thieves, robbers, perjurers, and violent. Now at length their rage was directed against the former table of the law, so as to overthrow the whole worship of God. So therefore it will make good sense to say, that boughs were put forth — for the singular number is taken for the plural, as often happens. Since, therefore, they so put forth boughs or budded, God says, that this should be for their destruction, because at length when he had spared them a long time, after a fit time for their punishment arrived, he would consume them. Now, therefore, we understand what the Prophet means. But if any other conjecture pleases, every one may form his own opinion; I do not contest the point, but I show what I think most probable. It follows —

Ezekiel 8:18

18. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.

18. Ego etiam “I also.” — Calvin. vicissim faciam in iracundia mea: non parcet oculus meus et non miserebor: et cum elamaverint ad aurem meam voce magna, non audiam ipsos.

This seems to me a confirmation of the last clause. For he had said, that they sent forth their boughs or east them forth, but yet to their destruction. He now repeats the same thing in other words. Therefore I will also act in, my turn — that is, as they now boldly increase their superstitions, and so continually provoke me, at length I will act, says he. There is a tacit contrast, since God forsooth had ceased for a long time, because there is a certain form of rest when he ceases from his judgments: God seems to rest when he does not take vengeance on man’s wickedness, when he indulges them and passes them by for a time. Since, therefore, he had so suspended his judgments against the Jews, he seemed to cultivate ease in heaven: with this view he says, that he would do it in his anger, and he adds, that his vengeance would be so dreadful that there would be no place for pity. This ought indeed to strike us when God pronounces himself implacable. For what is more formidable than to have God hostile, and to be verily without any hope of pardon? As often as God withdraws his mercy he shows us material for trembling, nor is it wonderful that he threatened the Jews so harshly, because he had proved by all methods that they were desperate in their wickedness. For truly nothing had been omitted towards curing them, unless they had been of an abandoned disposition and of most obstinate manners. Since, therefore, they were such, it is not surprising that God was extremely enraged against them, so that he left them no hope of pardon. But this ought to be referred generally to the whole body of the people: meanwhile it is by no means doubtful, as we shall afterwards see, that God excepts his elect from the ordinary multitude. If any one object, that God always hears prayers, I reply that he never rejects prayers which spring from faith: but here that tumultuous clamor is alluded to which necessity occasions to unbelievers. For although they fly to God as their natural sense impels them, yet they do not this with composed minds, nor even relying upon the promises of God: but because the torture of their minds does not suffer them to rest, so that by a natural impulse they are carried to God and cry to him without any faith or sincere affection. He speaks, therefore, concerning that kind of ejaculation which is described to us in the case of Esau, and hence he says with a loud voice, (Genesis 27:34; Psalm 3:4; Psalm 22:2; and Psalm 32:3, and elsewhere often.) Although the faithful also raise their voice: nay even cry out loudly, as David testifies of himself, yet it is peculiar to the incredulous to utter their clamor with full cheeks though the mind is void of faith, and is even obstinate in its wickedness. Hence they do not open the heart when they thus cry to God. Hence it is not wonderful if God rejects them and is deaf to their complaints. Now it follows —

CHAPTER 9

Ezekiel 9:1

1. He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand.

1. Et clamavit voce magna in aure mea That is, “in my hearing.” — Calvin. dicendo, appropinquate Some translate “they have approached” in the past tense, but the other rendering seems to me to suit better, as God commands to approach; “approach ye therefore.” — Calvin praefecturae Others translate, “visitations.” — Calvin. urbis: et quisque We must understand, “let him have.” — Calvin. instrumentum perditionis That is, “his warlike instrument of destruction.” — Calvin. suae in manu sua.

CHAPTER 8

Eze 8:1-18.

This eighth chapter begins a new stage of Ezekiel's prophecies and continues to the end of the eleventh chapter. The connected visions at Eze 3:12-7:27 comprehended Judah and Israel; but the visions (Eze 8:1-11:25) refer immediately to Jerusalem and the remnant of Judah under Zedekiah, as distinguished from the Babylonian exiles.

1. sixth year--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.

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 (Eze 33:30, 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 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].

2. likeness--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."

colour of amber--the glitter of chasmal [Fairbairn], (see on Eze 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 (Eze 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" (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.

seat--the pedestal of the image.

image of jealousy--Astarte, or Asheera (as the Hebrew for "grove" ought to be translated, 2Ki 21:3, 7; 23:4, 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 Phoenician 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.

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, Ex 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" (Eze 3:22, 23); not till Eze 10:4, 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 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.

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"--(Eze 10:18); the sure precursor of its destruction.

7. door of the court--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].

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], (Joh 3:20). But compare, as to the literal introduction of idolatries into the temple, Eze 5:11; Jr 7:30; 32:34.

10. creeping things ... beasts--worshipped in Egypt; still found portrayed on their chamber walls; so among the Troglodytæ.

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 (Psa 25:14), should now, "in the dark," enter "the secret" of the wicked (Ge 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 (2Ki 22:10-14) increased his guilt. The very name means, "Jehovah hears," giving the lie to the unbelief which virtually said (Eze 9:9), "The Lord seeth us not," &c. (compare Psa 10:11, 14; 50:21; 94:7, 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 (Eze 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; Is 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 Phoenician 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 heat. Or else, the earth being clothed with beauty, during the half year when the sun is in the upper 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.

15-16. 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 (Joe 2:17), twenty-five men (the leaders of the twenty-four courses or orders of the priests, 1Ch 24:18, 19, with the high priest, "the princes of the sanctuary," Is 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 1Ki 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 De 4:19). Josiah could only suspend it for the time of his reign (2Ki 23:5, 11); it revived under his successors.

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--(Pr 1:28; Is 1:15).

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.

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

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.

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

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: -

And saw - every form of creeping things - It is very likely that these images pourtrayed on the wall were the objects of Egyptian adoration: the ox, the ape, the dog, the crocodile, the ibis, the scarabaeus or beetle, and various other things. It appears that these were privately worshipped by the sanhedrin or great Jewish council, consisting of seventy or seventy-two persons, six chosen out of every tribe, as representatives of the people. The images were pourtrayed upon the wall, as we find those ancient idols are on the walls of the tombs of the kings and nobles of Egypt. See the plates to Belzoni's Travels, the Isaic Tomb in the Bodleian Library, and the Egyptian hieroglyphics in general. Virgil speaks of these, Aen. lib. viii.: -

Omnigenumque Deum monstra, et latrator Anubis. "All kinds of gods, monsters, and barking dogs."

Jaazaniah the son of Shaphan - Shaphan was a scribe, or what some call comptroller of the temple, in the days of Josiah; and Jaazaniah his son probably succeeded him in this office. He was at the head of this band of idolaters.

There sat women weeping for Tammuz - This was Adonis, as we have already seen; and so the Vulgate here translates. My old MS. Bible reads, There saten women, mornynge a mawmete of lecherye that is cleped Adonrdes. He is fabled to have been a beautiful youth beloved by Venus, and killed by a wild boar in Mount Lebanon, whence springs the river Adonis, which was fabled to run blood at his festival in August. The women of Phoenicia, Assyria, and Judea worshipped him as dead, with deep lamentation, wearing priapi and other obscene images all the while, and they prostituted themselves in honor of this idol. Having for some time mourned him as dead, they then supposed him revivified and broke out into the most extravagant rejoicings. Of the appearance of the river at this season, Mr. Maundrell thus speaks: "We had the good fortune to see what is the foundation of the opinion which Lucian relates, viz., that this stream at certain seasons of the year, especially about the feast of Adonis, is of a bloody color, proceeding from a kind of sympathy, as the heathens imagined, for the death of Adonis, who was killed by a wild boar in the mountain out of which this stream issues. Something like this we saw actually come to pass, for the water was stained to a surprising redness; and, as we observed in travelling, had stained the sea a great way into a reddish hue." This was no doubt occasioned by a red ochre, over which the river ran with violence at this time of its increase. Milton works all this up in these fine lines: - "Thammuz came next behind,

Whose annual wound in Lebanon allured

The Syrian damsels to lament his fate,

In amorous ditties all a summer's day;

While smooth Adonis, from his native rock,

Ran purple to the sea, suffused with blood

Of Thammuz, yearly wounded. The love tale

Infected Sion's daughters with like heat:

Whose wanton passions in the sacred porch

Ezekiel saw, when by the vision led,

His eye surveyed the dark idolatries

Of alienated Judah."

Par. Lost, b. 1:446.

Tammuz signifies hidden or obscure, and hence the worship of his image was in some secret place.

Five and twenty men - These most probably represented the twenty-four courses of the priests, with the high priest for the twenty-fifth. This was the Persian worship, as their turning their faces to the east plainly shows they were worshipping the rising sun.

They put the branch to their nose - This is supposed to mean some branch or branches, which they carried in succession in honor of the idol, and with which they covered their faces, or from which they inhaled a pleasant smell, the branches being odoriferous. That the heathens carried branches of trees in their sacred ceremonies is well known to all persons acquainted with classic antiquity; and it is probable that the heathen borrowed those from the use of such branches in the Jewish feast of tabernacles. There are many strange, and some filthy, interpretations given of this clause; but the former are not worth repeating, and I abominate the latter too much to submit to defile my paper with them. Probably the Brahminic Linga is here intended.

It really seems that at this time the Jews had incorporated every species of idolatry in their impure worship, - Phoenician, Egyptian, and Persian. I might add that some imagine the image of jealousy to be a personification of idolatry itself.

Sixth year - Of Jeconiah's captivity. Sixth month - Elul or our August. The elders - 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. The hand - The spirit of prophecy.

A likeness - Of a man; the man whom he had seen upon the throne. Fire - This fire might denote the wrath of God against Jerusalem.

And - This, and all the passages to the end of the 16th verse, was done in vision only. Inner gate - To the door of the gate of the inner court. The north - 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. The image - Baal, which Manasseh had set up, Josiah had destroyed, but succeeding kings had again set it up. Jealousy - Because it was so notorious an affront to God, who had married Israel to himself.

Northward - Ahaz had removed it from the middle of the court and set it near this north gate, to which it gave name. Entry - In the very passage to the temple, to affront the worship of God.

They - The generality of the Jews. Great abominations - The notorious idolatries. Here - In this court, in view of my temple. Far off - Not that they designed this, but no other could be expected.

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

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

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

Every form - Of such creatures as the Egyptians, or any others with whom the Jews had acquaintance, worshipped.

Seventy - Heads of the tribes or families, who should have been examples of true religion, not ringleaders in idolatry. Shaphan - Mentioned 2Kings 22:9. Shaphan was forward in reforming under Josiah and his son is as forward in corrupting the worship of God.

Seeth not - They deny God's care of them and their affairs, and therefore they must chuse some other god.

Greater - Either because added to all the rest: or, because some circumstances in these make them more abominable.

The door - Of the outer court, or court of the women, so called, because they were allowed to come into it. Weeping - Performing all the lewd and beastly rites of that idol, called by the Greeks, Adonis.

Greater - These later wickednesses may be accounted greater, because acted in a more sacred place.

Inner court - The innermost, that which was next the temple, called here the Lord's house. At the door - Before he saw abominations in the gates of the courts, now he is come to the very house itself. The porch - That stately porch, beautified with the curious and mighty brass pillars, Jachin and Boaz. Altar - The brazen altar for burnt - offerings, which was placed in the court before the front of the temple, and is here represented in its proper place. Their backs - In contempt of God, and his worship. The sun - In imitation of the Persians, Egyptians, and other eastern idolaters; these Jews turn their back on God who created the sun, and worship the creature in contempt of the Creator.

Violence - All injustice is here meant towards all sorts of men, whom they first despise and next destroy. Returned - From injustice against man they return to impiety against God. The branch - As the worshippers of Bacchus waved their Thyrsus, the stalk wreathed with ivy, and bowed their bodies and often kissed the branches, so did these idolatrous Jews.

Will not hear - The time was, when God was ready to have heard, even before they cried: but now they cry aloud, and yet cry in vain. It is the upright heart which God regards, and not the loud voice.

1 AND it came to pass in the sixth year, in the sixth moneth, in the fifth day of the moneth, as I sat in my house, and the elders of Judah [illegible: 1 letter]ate before me, that the hand of the Lord GOD fell there upon me.

Of Ieconiahs Captivity.

They had been almost seven years in Captivity, 'twas Elul or our August.

The Sabbath day, as chap. 1.2,

Abode in my house, probably he lay on his side the 390 daies not yet expired.

The chief of those that were now in Captivity.

They were come either to spend the Sabbath in Religious exercises such as the presentstate of affairs permitted, to hear somewhat from the Prophets mouth, expounding the Law or declaring their duty, or to enquire what would become of their brethren in Ierusalem, whether they should be subdued and captivated, or whether any good news for them from Heaven, and how they should behave themselves in these sad times.

The spirit of Prophesie exerted it self with a mighty divine power which enlightned me at that very time, and in that very place. See chap. 1.3.

Marginal references: Chap. 3.21.

2 Then I beheld, and lo, a likeness as the appearance of 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.

Of a man; that man whom he had seen upon the Throne, i. e. Of Christ.

See chap. 1.26, 27, 28. This Fire denotes the Wrath of God against Ierusalem, and it is observed 'twas Fire downward, wrath already coming down upon the Jews.

To signifie the Majesty and Glory of Christ. See more, chap. 1.27.

Marginal references: Chap. 1.4.

3 And he put forth the form of a hand, and took me by a lock of mine head, and the spirit lift me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate, that looketh towards the north, where was the seat of the image of jealousie, which provoketh to jealousie.

Christ.

Visionally this was acted, not corporally or actually, and so all that is here spoken of to the end of the 16th. verse.

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

Very probably in the sight of the Elders who were with him.

He seemed to fly as a swift Bird through the Air.

Carried me to see Ierusalem, 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 Ecstasie, 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 gate of the inner Court, or Court of the Priests, 2 Chron. 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 A[illegible: 1 letter]az had set up his Damascen Altar, 2 Kings 16.11. and where the Idols were set up too.

Baal which Manasseh had set up, 2 Kings 21.7. and Iosiah had destroyed, and succeeding Kings had again set up. [illegible: 1 letter]

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.

Marginal references: Dan. 5.5.

4 And behold, the glory of the GOD of Israel was there, according to the vision which I saw in the plain.

See chap. 1.28. and chap. 3.23.

Whither he carried me, and there it shewed me what I saw.

Like that which gave farther confirmation to the Prophet, and encouraged him in his work, and call.

Marginal references: Chap. 1.3.

5 ¶ Then said he unto me, son of man, lift up thine eyes now the way towards the north: so I lift up my eyes the way toward the north, and behold, northward at the gate of the Altar, this image of jealousie in the entry .

When he had in vision brought me hither.

Observe diligently and exactly every thing which thou mayest see Northward first.

So called because Ahaz had removed it from the middle of the Court where by Gods command 'twas 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.

See ver. 3. &c.

In the very midst of the Court, in the very passage to the Temple, to affront the Worship of God.

6 He said furthermore unto me, son of man, seest thou what they do? even the great abominations which the house of Israel committeth here, that I should go far off from my sanctuary ? but turn thee yet again, and thou shalt see greater abominations.

Doest thou observe.

The Inhab[illegible: 1 letter]tants, the generality of the Jews.

The notorious Idolatries.

In this Court in view of my Temple, and where all that come, as most did this way to Worship Mē, see it, so shameless is it!

Not that they designed this but eventually 'twas so▪ and in all reason could be no otherwise expected.

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.

7 ¶ And he brought me to the door of the court; and when I looked, behold, a hole in the wall.

The second door, for there were two in the Northside.

Verse 3. Some say 'twas the Court into which the Levites only, not the People might enter, and round about which were the chambers of the Priests.

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.

Or little blind window through which he might see somewhat though not much of what was done within.

8 Then said he unto me, son of man, dig now in the wall: and when I had digged in the wall, behold a door .

Beside that, 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.

Some very private door by which the Idolatrous Priests entred into the Chamber of their imagery, to perform idolatrous Worship to their Images, the door of the Treasury.

9 And he said unto me, go in, and behold the wicked abominations that they do here.

This was to secure him, he need fear, neither the violence which Idolaters usually shew against those that discover them, nor yet any legal impurity by coming so near these abominable things.

Look diligently that thou maist particularly reprove these, and denounce my just judgments against them.

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

Are doing here. Heb. 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.

10 So I went in, and saw, and behold, every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about.

According to the Vision.

Of such Creatures as the Egyptians, or any others with whom the Jews had acquaintance did Worship.

The Beasts are here called abominable because Idolaters had abused them to unlawful uses, making Idols of them.

The Jews had multiplied to themselves Idols of their own besides those borrowed from their Neighbours. Or, they are called the Idols of the House of Israel, because they had adopted them, and because Israel's Idolatry was so much more brutish and provoking then that of the other Nations, who had not the Law of God given to them as to the Jews.

Possibly they did thus picture their Idols on the wall, vainly thinking this was not a breach of the Law which forbad graven Images, and molten Images, but every likeness of any thing made for to Worship is forbidden, and such pictures are to be destroyed, Numb. 33.52.

Possibly they had the same set of Idols, by different givers, and by different Painters, drawn on the walls of the Chamber or house of Idols.

11 And there stood before them seventy men of the antients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand, and a thick cloud of incense went up.

Offering incense before the Idols.

Either the Sanhedrin or Council of 70, who should have preserved Religion pure and untainted to which their office bound them. Or, else 70 of the more aged heads of the Tribes or Families, who should have been examples by their Pure and Constant affection to true Religion, but these are Ring-leaders in this Idolatry.

By Age or Office, or both.

Either accompanying them in their Idolatry. Or, rather as chief of the Council or Sanhedrin in the Chair, the Seat of the Chief, Prefect, or Principal next to the High Priest.

Mentioned 2 Kings 22.9. as most likely, a Person that seems forward in Reforming under Iosiah, and his Son as forward now in corrupting the Worship of God.

All were actors in this Idolatry, and either Priests to these Idols, or very Bigots in the service.

Or Abundance of a Cloud, or Rich (as the word among Rabinical senses) Cloud, or, since the word whence this comes signifies to pray or supplicate, A Cloud of Incense offered with the Prayers of these deluded Idolaters, who were used to put both together.

Whether simple and uncompounded, or compound, it was always of sweets and very co[illegible: 2 letters]ly too▪ indeed Idolatry as Adultery will be lavish.

12 Then said he unto me, son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not, the LORD hath forsaken the earth.

Observed and throughly considered.

See verse 11.

Whether ashamed to act openly what was most absurd, or whether out of blindness doting in secret on what heathens secretly derided, though for interest they acted it openly, owning that Religion which awed the People among them and deriding it at home, but Idolatrous Jews bl[illegible: 1 letter]sh in publick and retire into Corners to be Idolaters, as thou seest in this Chamber.

Every one of those Antients, for still God had his remnant that kept close to God.

Secret, closet, or Bed Chamber.

Most shameless would give a reason for their unreasonable pra[illegible: 2 letters]ices.

Iehovah the Everlasting, and Almighty God.

Either they deny his Providence and act what they durst not if they thought the Lord knew and noted it, as if they accounted I[illegible: 1 letter]h[illegible: 1 letter]vah no better then Idols that have eyes but see not. Or else they deny Gods care of them and their affairs, traduce him as if he minded them not, and therefore they must chuse some or other God for Patron them who would better help then he had done

T[illegible: 1 letter]is seems to explain the meaning of that he seeth us not, and so with Atheism more then ordinary they would cast the blame of choosing other Gods on God himself.

Marginal references: Chap. 9.9.

13 ¶ He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do.

Represented to him in this Vision.

Either because added to all the rest. Or, Because some circumstances in th[illegible: 1 letter]se make them more abominable then what before was represented. Or, It may be taken for very great, as when the word is applied to Cities, Deut. 1.2[illegible: 1 letter]. and 6.10. and 9.1. To Stones, I[illegible: 2 letters]h. 10.11, 27. 1 Kings 7.10. Davids Wars, 1 Chron. 22.8. Kingdoms, Ier. 28.8. And to the marvelous works of God, Iob 5.9. and 9.10. Psal. 136.4. and generally our Version keeps to the positive degree though here they render it by the comparative, and in the 6th. verse of this chapter, the very self same expression is rendred great (not greater) abominations, we need not then perplex our reader with a long discourse, to shew wherein these latter sins are greater then the former mentioned, they are all very great.

Now they are doing these things, instead of Worshipping the true God on the Sabbath, as he required all his People, the Leaders of the People are on the Sabbath of the Lord offering Incense to their detestable Idols.

14 Then he brought me to the door of the gate of the LORDS house, which was towards the north, and behold, there sat women weeping for Tammuz.

Not by real and corporal change of place, but in vision and by representation.

Of the outer Court, or Court of the Women, so called because they were allowed to come into it, as were all the Laity of the Jews; but 'tis more likely, the Gate of the Inner Court, the Court of the Priests, next to the house of God, whither none save Priests might come but in this very great corruption of the state, others were admitted into it which makes this sin the greater.

He enters at first by the North Gate, and so passeth on to what places were next to the Temple on that side.

Contrary to the Law were they come thither, led by their blindest because the vilest, and most impudent superstition, and waiting (exprest by sitting) ready to commit most lewd wickednesses as part of their obscene and beastly Rites.

This is the only part which is specified of their irreligious Religion commemorating with Tears, an infamously lustful, and unclean Whoremonger, or Votary of Venus, snatcht from her by an unhappy wound of a Boar, say some, this weeping implieth all the beastly Rites of that Idol.

A Magician, say some, a handsome young man but notorious for Love of Women, say others; an Adulterer (say some) slain by his brother King of Egypt, and mangled in pieces, his torn Members were thrown into the River, but gathered up by the fond Adulteresses, and Rites of Worship fitted to so lewd an Idol; whose Adulteries, lascivious practises, and immodest gestures these she Priests acted over before the Idol with men of like lewdness, of whom what they received, as rewards of their prostituting themselves, was offered to Venus, by this means Gods Temple was turned into a lewd stews.

15 ¶ Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater Abominations then these.

Besides these thou hast seen, thou shalt again see great abominations. Or, if the expression be strictly comparative, then these latter wickednesses may be accounted greater, because acted in a more sacred place.

16 And he brought me into the inner court of the LORDS house, and behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east, and they worshipped the sun toward the east.

The inmost that which was next to the Temple called here the Lords house.

Before he saw abominations in the Gates of the Courts now he is come to the very ho[illegible: 2 letters]e it self.

That st[illegible: 1 letter]t[illegible: 1 letter]ly large Porch beautified with the high, curious, and mighty brass Pillars, Iac[illegible: 1 letter]in and Bo[illegible: 2 letters], of which see 1 Kings 6.3. and 7.15.21.

The brazen Altar for burnt-offerings, which was placed in the Court before the front of the Temple, and is here represented in its proper place, 2 Kings 16.14. This is not contradictory to that verse 5th. which speaks of the place where [illegible: 1 word] had wickedly placed the Altar, but this verse 16th. speaks of the same Altar as supposing it to be where it ought, as God commanded it should be, and Solomon placed it, 2 Chr. 8.12.

An indefinite and undetermined number.

In contempt of God, with an open and designed abrenuntiation of God and his Worship.

Though God had prohibited this Deut. 17.3. with Deut. 4.17, 18, 19. Yet in imitation of the Chaldees, Persians, Aegyptians, Phaen[illegible: 1 letter]cians and the Eastern Idolaters, these Jews turn the back on God who Created the Sun, and Worship the Creature in contempt of the Creator.

Either some principal men. Or else some Priests, if these, the greater sin in them to turn Idolaters, if the other, the Idolatry committed by them in a place they should not have entred appears presumptuous and greatly wicked.

Marginal references: chap. 11.1.; 2 Kings 23.5▪

17 ¶ Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah, that they commit the abominations, which they commit here? for they have filled the Land with violence, and have returned to provoke me to anger; and lo, they put the branch to their nose.

After the Prophet had seen all and had time to consider all he saw.

God appeals to the Prophet.

Doth the House of Iudah think these no sins, or but little sins, or that I account not those provocations to anger. Do they so sottishly undervalue me and my Law and Ordinances, &c?

These Idolaters as others of the same stamp are great oppressors.

Every where their oppressions may be found in great and high degrees.

All in[illegible: 1 letter]ustice is here meant towards all sorts of men, whom they first despise and next destroy.

From Injustice against man they return to impiety against God.

Consecrate first these branches in the Sun and then next prize them, as what had toucht the Idol and was bettered by it. Or, perhaps took some branches out of the Garland, wherewith they deckt the idol the Altar, the victim, or themselves, and as the Orgyasts, i. e. Worshippers of Bacchus did wave their T[illegible: 1 letter]yrsus ▪ the stalk or stem wrethed with Ivy about it, carrying it in their hands whilst they danced, bowed their bodies and often kissed the branches, so did these Idolatrous Jews.

Marginal references: Or, Is there any thing lighter than to commit

18 Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.

What I will do is greater then to be exprest.

They with a furious heat for their Idols provoked me, and I will with a just indignation provoke them, nay destroy them.

See chap. 7.4, 8, 9.

The Prophet doth not give it the name of praying, but 'tis a cry, a loud cry after the manner of other Idolaters, who think to be heard for the noise they make.

Yet doth not this at all prejudice the Truth or the Mercy of God to those that pray, nor may it discourage from the duty but it should awaken us that we pray with heart, and not only cry loud with voice.

Marginal references: chap. 5.11. and 7.4.; Prov. 1.28. Isa. 1.15. Jer. 11.11. Mic. 3.4.

Vision of the Destruction of Jerusalem - Ezekiel 8-11

A year and two months after his call, the glory of the Lord appeared to the prophet a second time, as he had seen it by the Chebar. He is transported in spirit to Jerusalem into the court of the temple (Eze 8:1-4), where the Lord causes him to see, first the idolatry of Israel (Eze 8:5-18), and secondly, the judgment why, on account of this idolatry, all the inhabitants of Jerusalem are smitten (Eze 9:1-11), the city is burned with fire, and the sanctuary forsaken by God (Ezekiel 10). Lastly, after he has been charged to foretell to the representatives of the people more especially the coming judgment, and to those who are sent into exile a future salvation (Ezekiel 11:1-21), he describes how the gracious presence of God forsakes the city before his own eyes (Eze 11:22-23). After this has taken place, Ezekiel is carried back in the vision to Chaldea once more; and there, after the vision has come to an end, he announces to the exiles what he has seen and heard (Eze 11:24-25).

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.

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.

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.“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).

Eze 8:13-15

Third Abomination: Worship of Thammuz

Eze 8:13. And He said to me, Thou shalt yet again see still greater abominations which they do. Eze 8:14. And He brought me to the entrance of the gate of the house of Jehovah, which is towards the north, and behold there sat the women, weeping for Thammuz. Eze 8:15. And He said to me, Dost thou see it, O son of man? Thou shalt yet again see still greater abominations than these. - The prophet is taken from the entrance into the court to the entrance of the gate of the temple, to see the women sitting there weeping for Thammuz. The article in הנּשׁים is used generically. Whilst the men of the nation, represented by the seventy elders, were secretly carrying on their idolatrous worship, the women were sitting at the temple gate, and indulging in public lamentation for Thammuz. Under the weeping for Thammuz, Jerome (with Melito of Sardis and all the Greek Fathers) has correctly recognised the worship of Adonis. “תּמּוּז, Θαμμούζ or Θαμμούς,” says Jerome, “whom we have interpreted as Adonis, is called Thamuz both in Hebrew and Syriac; and because, according to the heathen legend, this lover of Venus and most beautiful youth is said to have been slain in the month of June and then restored to life again, they call this month of June by the same name, and keep an annual festival in his honour, at which he is lamented by women as though he were dead, and then afterwards celebrated in songs as having come to life again.” This view has not been shaken even by the objections raised by Chwolson in his Ssaabins (II. 27. 202ff.), his relics of early Babylonian literature (p. 101), and his Tammuz and human-worship among the ancient Babylonians. For the myth of Thammuz, mentioned in the Nabataean writings as a man who was put to death by the king of Babylon, whom he had commanded to introduce the worship of the seven planets and the twelve signs of the zodiac, and who was exalted to a god after his death, and honoured with a mourning festival, is nothing more than a refined interpretation of the very ancient nature-worship which spread over the whole of Hither Asia, and in which the power of the sun over the vegetation of the year was celebrated. The etymology of the word Tammuz is doubtful. It is probably a contraction of תּמזוּז, from מזז = מסס, so that it denotes the decay of the force of nature, and corresponds to the Greek ἀφανισμὸς  ̓Αδώνιδος (see Hävernick in loc.).

Eze 8:16-18

Fourth Abomination: Worship of the Sun by the Priests

Eze 8:16. And He took me into the inner court of the house of Jehovah, and behold, at the entrance into the temple of Jehovah, between the porch and the altar, as it were five and twenty men,with their backs towards the temple of Jehovah and their faces towards the east; they were worshipping the sun towards the east. Eze 8:17. And He said to me, Seest thou this, son of Man? Is it too little for the house of Judah to perform the abominations which they are performing here, that they also fill the land with violence, and provoke me to anger again and again? For behold they stretch out the vine-branch to their nose. Eze 8:18. But I also will act in fury; my eye shall not look compassionately, and I will not spare; and if they cry with a loud voice in my ears, I will not hear them. - After Ezekiel has seen the idolatrous abominations in the outer court, or place for the people, he is taken back into the inner court, or court of the priests, to see still greater abominations there. Between the porch of the temple and the altar of burnt-offering, the most sacred spot therefore in the inner court, which the priests alone were permitted to tread (Joe 2:17), he sees as if twenty-five men, with their backs toward the temple, were worshipping the sun in the east. כּ before עשׂרים is not a preposition, circa, about, but a particle of comparison (an appearance): as if twenty-five men; after the analogy of כּ before an accusative (vid., Ewald, §282 d). For the number here is not an approximative one; but twenty-five is the exact number, namely, the twenty-four leaders of the classes of priests (1Ch 24:5.; 2Ch 36:14; Ezr 10:5), with the high priest at the head (see Lightfoot’s Chronol. of O.T., Opp. I. 124). As the whole nation was seen in the seventy elders, so is the entire priesthood represented here in the twenty-five leaders as deeply sunk in disgraceful idolatry. Their apostasy from the Lord is shown in the fact that they turn their back upon the temple, and therefore upon Jehovah, who was enthroned in the temple, and worship the sun, with their faces turned towards the east. The worship of the sun does not refer to the worship of Adonis, as Hävernick supposes, although Adonis was a sun-god; but generally to the worship of the heavenly bodies, against which Moses had warned the people (Deu 4:19; Deu 17:3), and which found its way in the time of Manasseh into the courts of the temple, whence it was afterwards expelled by Josiah (2Ki 23:5, 2Ki 23:11). The form משׁתתּויתם must be a copyist’s error for משׁתּחוים; as the supposition that it is an unusual form, with a play upon השׁחית,“An extraordinary form, invented for the purpose of more effectually expressing their extraordinary abomination.” - Lightfoot. is precluded by the fact that it would in that case be a 2nd per. plur. perf., and such a construction is rendered impossible by the המּה which immediately precedes it (cf. Ewald, §118 a).

To these idolatrous abominations Judah has added other sins, as if these abominations were not bad enough in themselves. This is the meaning of the question in Eze 8:17, 'הנּקל וגו: is it too little for the house of Judah, etc.? נקל with מן, as in Isa 49:6. To indicate the fulness of the measure of guilt, reference is again briefly made to the moral corruption of Judah. חמס embraces all the injuries inflicted upon men; תּועבות, impiety towards God, i.e., idolatry. By violent deeds they provoke God repeatedly to anger (שׁוּב, followed by an infinitive, expresses the repetition of an action). The last clause of Eze 8:17 ('והנּם שׁלחים וגו) is very obscure. The usual explanation, which has been adopted by J. D. Michaelis and Gesenius: “they hold the twig to their nose,” namely, the sacred twig Barsom, which the Parsees held in their hands when praying (vid., Hyde, de relig. vet. Pars. p. 350, ed. 2; and Kleuker, Zend-Avesta, III. p. 204), suits neither the context nor the words. According to the position of the clause in the context, we do not expect an allusion to a new idolatrous rite, but an explanation of the way in which Judah had excited the wrath of God by its violent deeds. Moreover, זמורה is not a suitable word to apply to the Barsom - Zemōrâh is a shoot or tendril of the vine (cf. Eze 15:2; Isa 17:10; Num 13:23). The Barsom, on the other hand, consisted of bunches of twigs of the tree Gez or Hom, or of branches of the pomegranate, the tamarisk, or the date (cf. Kleuker l.c., and Strabo, XV. 733), and was not held to the nose, but kept in front of the mouth as a magical mode of driving demons away (vid., Hyde, l.c.). Lastly, שׁלח אל does not mean to hold anything, but to stretch out towards, to prepare to strike, to use violence. Of the other explanations given, only two deserve any consideration - namely, first, the supposition that it is a proverbial expression, “to apply the twig to anger,” in the sense of adding fuel to the fire, which Doederlein (ad Grotii adnott.) applies in this way, “by these things they supply food, as it were, to my wrath, which burns against themselves,” i.e., they bring fuel to the fire of my wrath. Lightfoot gives a similar explanation in his Hor. hebr. ad Joh 15:6. The second is that of Hitzig: “they apply the sickle to their nose,” i.e., by seeking to injure me, they injure themselves. In this case זמורה must be taken in the sense of מזמּרה, a sickle or pruning-knife, and pointed זמורה. The saying does appear to be a proverbial one, but the origin and meaning of the proverb have not yet been satisfactorily explained. - Eze 8:18. Therefore will the Lord punish unsparingly (cf. Eze 7:4, Eze 7:9; Eze 5:11). This judgment he shows to the prophet in the two following chapters.

The Vision of the Divine Glory. (b. c. 593.)

1 And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. 2 Then I beheld, and lo a likeness as the appearance of 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. 3 And he put forth the form of a hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. 4 And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. 5 Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. 6 He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations.

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, ch. i. 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 in 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, 2 Kings iv. 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 (ch. vii. 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 xxxvi. 8, 10; Ps. cxli. 6. Those that despised a vision in the valley of vision prized it now that the word of the Lord was 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, v. 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, ch. i. 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, Acts xxii. 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, Ps. xxvii. 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 (v. 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. i. 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, Ps. lxiii. 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, are 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 in to a lie, his glory into shame. It was also to aggravate their approaching misery, when this glory of the Lord should remove from them (ch. xi. 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, v. 3, 5. What image this was is uncertain, probably an image of Baal, or of the grove, which Manasseh made and set in the temple (2 Kings xxi. 7, 2 Chron. xxxiii. 3), which Josiah removed, but his successors, it seems, replaced it there, as probably they did the chariots of the sun which he found at the entering in of the house of the Lord (2 Kings xxiii. 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. i. 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 (v. 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, Prov. ix. 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.

Secret Abominations Discovered; The Chambers of Imagery. (b. c. 593.)

7 And he brought me to the door of the court; and when I looked, behold a hole in the wall. 8 Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. 9 And he said unto me, Go in, and behold the wicked abominations that they do here. 10 So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. 11 And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. 12 Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth.

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 shrewd 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, (v. 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 (v. 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 pantheon, 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 (v. 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, v. 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 (v. 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 (Ps. xliv. 20, 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.

The Chambers of Imagery. (b. c. 593.)

13 He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. 14 Then he brought me to the door of the gate of the Lord 's house which was toward the north; and, behold, there sat women weeping for Tammuz. 15 Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. 16 And he brought me into the inner court of the Lord 's house, and, behold, at the door of the temple of the Lord , between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord , and their faces toward the east; and they worshipped the sun toward the east. 17 Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. 18 Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.

Here we have,

I. More and greater abominations discovered to the prophet. He thought that what he had seen was bad enough and yet (v. 13): Turn thyself again, and thou shalt see yet greater abominations, and greater still, v. 15, as before, v. 6. There are those who live in retirement who do no think what wickedness there is in this world; and the more we converse with it, and the further we go abroad into it, the more corrupt we see it. When we have seen that which is bad we may have our wonder at it made to cease by the discovery of that which, upon some account or other, is a great deal worse. We shall find it so in examining our own hearts and searching into them; there is a world of iniquity in them, a great abundance and variety of abominations, and, when we have found out much amiss, still we shall find more; for the heart is desperately wicked, who can know it perfectly? Now the abominations here discovered were, 1. Women weeping for Tammuz, v. 14. An abominable thing indeed, that any should choose rather to serve an idol in tears than to serve the true God with joyfulness and gladness of heart! Yet such absurdities as these are those guilty of who follow after lying vanities and forsake their own mercies. Some think it was for Adonis, an idol among the Greeks, other for Osiris, an idol of the Egyptians, that they shed these tears. The image, they say, was made to weep, and then the worshippers wept with it. They bewailed the death of this Tammuz, and anon rejoiced in its returning to life again. These mourning women sat at the door of the gate of the Lord's house, and there shed their idolatrous tears, as it were in defiance of God and the sacred rites of his worship, and some think, with their idolatry, prostrating themselves also to corporeal whoredom; for these two commonly went together, and those that dishonoured the divine nature by the one were justly given up to vile affections and a reprobate sense to dishonour the human nature, which nowhere ever sunk so far below itself as in these idolatrous rites. 2. Men worshipping the sun, v. 16. And this was so much the greater an abomination that it was practised in the inner court of the Lord's house at the door of the temple of the lord, between the porch and the altar. There, where the most sacred rites of their holy religion used to be performed, was this abominable wickedness committed. Justly might God in jealousy say to those who thus affronted him at his own door, as the king to Haman, Will he force the queen also before me in the house? Here were about twenty-five men giving that honour to the sun which is due to God only. Some think they were the king and his princes; it should rather seem that they were priests, for this was the court of the priests, and the proper place to find them in. Those that were entrusted with the true religion, had it committed to their care and were charged with the custody of it, they were the men that betrayed it. (1.) They turned their backs towards the temple of the Lord, resolvedly forgetting it and designedly slighting it and putting contempt upon it. Note, When men turn their backs upon God's institutions, and despise them, it is no marvel if they wander endlessly after their own inventions. Impiety is the beginning of idolatry and all iniquity. (2.) They turned their faces towards the east, and worshipped the sun, the rising sun. This was an ancient instance of idolatry; it is mentioned in Job's time (Job xxxi. 26), and had been generally practised among the nations, some worshipping the sun under one name, others under another. These priests, finding it had antiquity and general consent and usage on its side (the two pleas which the papists use at this day in defence of their superstitious rites, and particularly this of worshipping towards the east), practised it in the court of the temple, thinking it an omission that it was not inserted in their ritual. See the folly of idolaters in worshipping that as a god, and calling it Baal—a lord, which God made to be a servant to the universe (for such the sun is, and so his name Shemesh signified, Deut. iv. 19), and in adoring the borrowed light and despising the Father of lights.

II. The inference drawn from these discoveries (v. 17): "Hast thou seen this, O son of man! and couldst thou have thought ever to see such things done in the temple of the Lord?" Now, 1. He appeals to the prophet himself concerning the heinousness of the crime. Can he think it is a light thing to the house of Judah, who know and profess better things, and are dignified with so many privileges above other nations? Is it an excusable thing in those that have God's oracles and ordinances that they commit the abominations which they commit here? Do not those deserve to suffer that thus sin? Should not such abominations as these make desolate? Dan. ix. 27. 2. He aggravates it from the fraud and oppression that were to be found in all parts of the nations: They have filled the land with violence. It is not strange if those that wrong God thus make no conscience of wronging one another, and with all that is sacred trample likewise upon all that is just. And their wickedness in their conversations made even the worship they paid to their own God an abomination (Isa. i. 11, &c.): "They fill the land with violence, and then they return to the temple to provoke me to anger there; for even their sacrifices, instead of making an atonement, do but add to their guilt. They return to provoke me (they repeat the provocation, do it, and do it again), and, lo, they put the branch to their nose"—a proverbial expression denoting perhaps their scoffing at God and having him in derision; they snuffed at his service, as men do when they put a branch to their nose. Or it was some custom used by idolaters in honour of the idols they served. We read of garlands used in their idolatrous worships (Acts xiv. 13), out of which every zealot took a branch which they smelled to as a nosegay. Dr. Lightfoot (Hor. Heb. in John 15.6) gives another sense of this place: They put the branch to their wrath, or to his wrath, as the Masorites read it; that is, they are still bringing more fuel (such as the withered branches of the vine) to the fire of divine wrath, which they have already kindled, as if that wrath did not burn hot enough already. Or putting the branch to the nose may signify the giving of a very great affront and provocation either to God or man; they are an abusive generation of men. 3. He passes sentence upon them that they shall be utterly cut off: Therefore, because they are thus furiously bent upon sin, I will also deal in fury with them, v. 18. They filled the land with their violence, and God will fill it with the violence of their enemies; and he will not lend a favourable ear to the suggestions either, (1.) Of his own pity: My eye shall not spare, neither will I have pity; repentance shall be hidden from his eyes; or, (2.) Of their prayers: Though they cry in my ears with a loud voice, yet will I not hear them; for still their sins cry more loudly for vengeance than their prayers cry for mercy. God will now be as deaf to their prayers as their own idols were, on whom they cried aloud, but in vain, 1 Kings xviii. 26. Time was when God was ready to hear even before they cried and to answer while they were yet speaking; but now they shall seek me early and not find me, Prov. i. 28. It is not the loud voice, but the upright heart, that God will regard.

CHAP. VIII.

Ver. 1. IN the ſixth year] Of Jeconiah's captivity.

In the ſixth moneth] Elul, anſwerable to our Auguſt.

In the fifth day] Which was Sabbath-day, ſaith Junius.

Sedentes & quieſcentes apti ſunt ad percipiendam S. S. gratiam. Hinc apparet [non-Latin text not transcribed] Dei. Lavat. As I ſat in mine houſe] In Meſopotamia, among the captives.

And the Elders of Judah ſat before me] As their wont was upon the Sabbath-day, 2 King. 4.23. Theſe Jews were ever learning, but never came to the knowledge of the truth. Yet God ſtill bore with them, and taught them better.

That the hand of the Lord God fell there upon me] i. e. The Spirit (the Spirit of Prophecy, ſaith the Chaldee) to whom the abſolving and perfecting of Gods Work is congruouſly attributed. He is fitly ſaid to brood the waters, Gen. 1.2. to overſhadow the Virgin Mary, Luke 1.35. to ſeal the elect, Epheſ. 4.30. to add ultimam manum; for God the Father doth all by the Son, through the Holy Ghoſt. Ezekiel had here a mighty impulſe of the Spirit, which fell upon him quaſi fulgur efficax & penetrans, as lightening.

Ver. 2. Then I beheld and loe a likeneſſe] Of a man, likely. This was the Lord Chriſt, whoſe eyes are like a flaming fire, Rev. 1.14. and even our God (as well as the Jews God) is a conſuming fire, Heb. 12. ult. Here, in the fire, was ſet forth his vengeance againſt the wicked; in his brightneſſe upwards, his Majeſty ſay ſome; his Clemency, ſay others,

As the colour of amber] Or, of a coale intenſely hot, as chap. 1.

Ver. 3. And he put forth his hand] As to me it ſeemed: for all was viſional, not real.

And took me by a lock of mine head] Tanquam herus inofficioſum ſervum. The Prophet ſeemeth to have had no great mind to the matter: but there was no remedy. Ducunt volentem fata, nolentem trabunt.

Where was the ſeat of the image of jealouſy] Of Baal likely, for whom wicked Ahaz had been ſo zealous, 2 Kings 16.14. and againſt whom God was ever ſo jealous, as to devour whole lands by the fire of his jealouſy, Zeph. 3.8.

Ver. 4. And behold the glory of the God of Iſrael] i. e. The glorious God of Iſrael, Acts 7.2. See there.

Was there] ſc. At the inner gate where that image of jealouſy ſtood. The Jews were great idolaters before the Captivity; not ſo afterwards, Rom. 2.22.

Chap. 3.23. According to the viſion] This befel for his further confirmation, ne remum abjiceret, ut aiunt: this was now the third time; and all was but enough.

Ver. 5. The way toward the North] Where was the greateſt concourſe of idolaters.

At the gate of the Altar] Why ſo called, ſee 2 Kings 16.14.

This image of jealouſy in the entry] Idolatry committed in Gods own Temple was moſt abominable; as when an adultreſſe hath her ſtallions under her husband's noſe, Meſſalina-like.

Ver. 6. That I ſhould go far from my ſanctuary] Which is now become omnium turpitudinum Arx (as was once ſaid of Pompey's great theatre at Rome,) a receptacle of all roguery, & impiae gentis arcanum, as afterward Florus unworthily called it.

And thou ſhalt ſee greater abominations] All ſins are not equally ſinful then, as the Stoicks affirmed: but there are degrees of abominations. See Deut. 32.5. with the Note.

Ver. 7. And he brought me] Myſtagogus ille Angelus.

To the door of the court] Of the Prieſts court.

A hole in the wall] Which ſhould have been kept in better repair.

Ver. 8. Behold a door] A ſecret door, by which they entred into their idol-chappel. Such privy-paſſages there are in the Popiſh Monaſteries, and in the whole Romiſh religion not a few.Oecolamp. Ante paucos annos ſuaviter convivebant Monachi & Nonnae, &c. The Councel of Trent was carried by the Pope with ſuch infinite guile and craft, as that themſelves will even ſmile at the triumphs of their own wits (when they hear it but mentioned) as at a maſter-ſtratagem. But the Author of the hiſtory of that Councel hath found a hole in the walls of Rome, and many of our worthy Champions have digged and diſcovered their deteſtable practiſes.

Ver. 9. Go in and behold the wicked abominations] No words are bad enough for ſin. Solomon calleth it wickedneſſe of folly, even fooliſhneſſe of madneſſe, Eccleſ. 7.25. miſcheivous madneſſe, chap. 10.13. So Luke 16.11. Mammon of unrighteouſneſſe, and 1 Pet. 4.3. abominable idolatries.

Ver. 10. And behold every form of creeping things] Theſe, belike, were their dii minorum gentium, their petty-deities, their vulgar idols; whereof as there was great ſtore, ſo not ſo great reſpect given unto them. This piece of idolatry the Jews had learned of the Egyptians, who madly worſhiped Oxen, Aſſes, Goats, Dogs, Cats, Serpents, Crocodils, the bird Ibis, &c. Praeter impietatem ingens ſtultitiae exuperantia oſtenditur, ſaith Theodoret on this text: beſides their impiety, were theſe men in their wits, think we? And what ſhall we ſay of Popiſh ſuperſtition? Do not they religiouſly worſhp Agnus Dei's, reliques of Saints, painted doves reſembling the Holy Ghoſt, the Aſſe whereon Chriſt rod, they ſay, Wolph. mem. lect. on Palm-Sunday? The tayl of that Aſſe they ſhew ſtill at Genua, and require low obeyſance to be done thereunto.

Ver. 11. And there ſtood before them ſeventy men of the Ancients] The whole Sanhedrin or great Council haply. Councils may erre, and have done often. The ill example of theſe Ancients was very attractive. Magnates Magnetes.

Jaazaniah the ſon of Shaphan] A Cheiftain amongſt them; and haply, Preſident of the Council, whom they called Naſi or Prince. His father Shaphan was Scribe in Joſiah's dayes, as ſome think, 2 Kings 22.12.

And a thick cloud of incenſe went up] Abundantia nubis. Papiſts to this day cenſe their images: ſemel ſingulis thuribulum ducat ſacerdos, ſaith the Roman Maſſe-book. The Primitive Chriſtians were preſſed by their Perſecutours to throw at leaſt a little frankincenſe into the fire: which when Origen and Marcellinus did, through infirmity of the fleſh, they were caſt out of the hearts of good people, and branded with the name of Thurificati, i. e. Incenſed perſons.

Ver. 12. What the Ancients of Iſrael do in the dark?] Idolatry is a deed of darkneſſe. The Athenians had their Eleuſinia, the Romans the rights of their Bona Dea, and the Egyptians their Ofiridis Pamylia, all done in the dark. The Popiſh Temples are many of them dark; and ſome ſo ſtuffed with preſents and memories, that they are thereby made much the darker.

For they ſay, The Lord ſeeth us not] Atheiſme is the ſource of all ſinfulneſſe. Theſe fools, being in the dark, thought that God could not ſee what they did there.

The Lord hath forſaken the earth] Hath caſt of all care off us, and therefore we muſt ſee to our ſelves, look us out ſome other deities. See Jer. 18.15. Lib. 2, cap. 7. What a baſe ſpeech is that of Pliny, Irridendum verò curam agere rerum humanarum, illud quicquid eſt, Summum? Tis no way likely that God taketh care what becometh of mans matters: Os durum!

Ver. 13. Turn thee yet again] q. d. Little didſt thou think, Ezekiel, that thy Country-men of Jury were ſo prodigiouſly abominable, as now thou ſeeſt: And what more ſure then ſight?

Ver. 14. And behold there ſat women] Theſe were Preiſts of Iſis, whoſe impious and moſt impudent kind of worſhip is largely deſcribed by Herodotus, Diodorus Siculus, Plutarch, and Euſebius: as celebrated with very unſeemly ceremonies, worſe if it might be, then thoſe of Priapus. But who would ever have looked for ſuch immodeſt doings among Gods profeſſed people? See 1 Cor. 5.1.

Weeping for Tammuz] i. e. For Oſiris King of Egypt, and idolatrouſly adoring his image, which his wife Iſis had advanced.

Ver. 15. Haſt thou ſeen this] q. d. And canſt thou eaſily believe thine own eyes? Nevertheleſſe theſe flagitious perſons have the face to ſay, In all my doings they ſhall find none iniquity in me: that were ſin, Hoſ. 13.8. Say not Popiſh Idolaters ſtill as much?

Thou ſhalt ſee greater abominations] Idolatry is ſtintleſſe.

Ver. 16. Were about five and twenty men] Theſe ſay ſome, were the King and his Councel: See chap. 11.1.

With their backs toward the Temple] And yet in a part of it: hoc fuit ſignum nimiae improbitatis. Here to turn their poſteriours upon Gods houſe, and Ark, which they were commanded to look towards,Veluti Dominum in certamen provocantes. as a Type of Chriſt, was to bid open defiance to him, and to renounce his ſervice, cum ingenti contumelia ſanctitatis Domini: Oh the unſpeakable patience of God!

And they worſhipped the Sun] So did the Perſians, under the name of Mithra: the Aſſyrians, of Oſiris: the Egyptians of Orus ſon of Iſis, &c. Heathens thought that Chriſtians did ſo too,Tertul. Apol. becauſe anciently they prayed with their faces Eaſtward.

Ver. 17. And loe they put the branch to their noſe] In honour to the Sun, whoſe heat produceth the moſt redolent wines. Or they might be branches of Laurel, dedicated to the Sun. R. Solomon rendereth it, they put a ſtinck to my noſe, even ventris crepitum pro ſuffitu. Ecce ipſi ſubſannates. Sept. Vah, Vah, Vah.

Ver. 18. Mine eye ſhall not ſpare] Chap. 5.11. & 7.4.

And though they cry in mine eares, &c.] Becauſe it is the cry of the fleſh for eaſe, and not of the Spirit for grace.