Ezequiel 8
Bob Utley · You Can Understand the Bible
Ezequiel 8
CONTEXTUAL INSIGHTS TO CHAPTERS 8-11 Ezekiel chapters 8-11 are one literary unit (cf. Ezek. 8:1 and 11:24). This section occurs fourteen months after Ezekiel's original vision of YHWH by the River Chebar; compare Ezek. 1:1-3 with 8:1 (August-September 592 B.C.). This is a literary unit which encompasses a vision of the abominations that were occurring in the temple in Jerusalem. Commentators have been divided on whether this was simply a vision ("brought me in the visions of God," Ezek. 8:3; also especially Ezek. 11:24) that he was physically transported to Jerusalem ("lifted me up between earth and heaven," Ezek. 8:3) The details of both the temple and the people involved are very specific. Much of this flagrant idolatry can be attributed to the influence of King Manasseh (cf. 2 Kings 21), also notice King Josiah's reform in 2 Kings 23.
Ezequiel 8:1-4
8:1 "It came about in the sixth year, on the fifth day of the sixth month" This day relates to the exile of the Davidic seed (Jehoiachin) from Jerusalem to Babylon (cf. Ezek. 1:2). Ezekiel uses this dating reference throughout his book (cf. Ezek. 1:2; 8:1; 20:1; 24:1; 26:1; 29:1,17; 30:20; 31:1; 32:1,17; 33:21; 40:1). This same dating reference is also seen in 2 Kgs. 25:27; Jer. 52:31. ▣ "with the elders of Judah sitting before him" This shows that the symbolic physical positions of Ezek. 4:4-8 did not last all day and all night. The "elders" were local tribal or clan leaders. This meant they were the civil leadership of towns, villages, and communities. They dealt with individual Israelites on a local level. Here they are the tribal leaders from Judea who have been exiled by Nebuchadnezzar II to an exilic community by the canal Chebar. The fact that the elders would come and consult with Ezekiel shows his reputation (i.e. "sitting before me"). What a contrast between the elders of Judah, who would seek God's counsel from Ezekiel, and the elders of the House of Israel, who are committing idolatry in the temple and at home in Ezek. 8:7-13. SPECIAL TOPIC: ELDER, I. B. ▣ "the hand of the Lord God fell on me there" Notice the anthropomorphic language. Apparently YHWH's revelations came at different times and at different places. The exact nature and mechanism of divine inspiration is uncertain, but the reality is certain (cf. Ezek. 1:3; 3:14,22; 33:22; 37:1; 1 Kgs. 18:46; 2 Kgs. 3:15; Isa. 8:11; Jer. 15:17; 2 Tim. 3:14-16). God has revealed Himself and His will to certain human instruments and through them to generations of believers. SPECIAL TOPIC: GOD DESCRIBED AS HUMAN SPECIAL TOPIC: INSPIRATION SPECIAL TOPIC: WAYS OF REVELATION 8:2 Although this appearance (BDB 909) is very similar to the description of anthropomorphic deity in Ezek. 1:26, 27, this verse seems to describe angelic agency (typical of apocalyptic literature; see SPECIAL TOPIC: APOCALYPTIC LITERATURE). The MT has "a form that had the appearance of fire." The term "fire" (BDB 77) is repeated later in the verse. The Septuagint translates a similar Hebrew word "man" (BDB 35). The UBS Text Project, p. 21, suggests that the MT had "fire" but that the LXX is a more ancient form. man ‒ איש fire ‒ אש ▣ "fire" See note at Ezek. 1:27 and SPECIAL TOPIC: FIRE. ▣ "brightness, like the appearance of glowing metal" See note at Ezek. 1:4,27. 8:3 "He. . .the Spirit" The angelic being is parallel or equated with "a spirit" (no ARTICLE in Hebrew text, cf. Ezek. 3:12; 11:1). Often the Spirit (BDB 924) represents YHWH's presence, in this case an angelic being, transports the prophet (cf. 1 Kgs. 18:12; 2 Kgs. 2:16; Ezek. 3:12,14; 8:3; 11:24; 37:1; possibly Acts 8:26-27,39). See notes at Ezek. 2:2 I do not think that there are two spiritual beings involved in this transport of the prophet. SPECIAL TOPIC: SPIRIT IN THE BIBLE ▣ "lifted" The VERB (BDB 669, KB 724) is used in v. 3 ‒ Qal IMPERFECT, Ezekiel is lifted, cf. Ezek. 3:12,14; 11:1,24; 43:5 v. 5 ‒ Qal IMPERATIVE, Ezekiel is commanded to lift his eyes v. 5 ‒ Qal IMPERFECT, he lifts his eyes ▣ "in the visions of God" "Visions" (BDB 909) is a means of receiving divine revelation (cf. Gen. 46:2; Num. 12:6; 1 Sam. 3:15; Dan. 10:16; Ezek. 1:1; 8:3; 40:2). Whether this involved sight (cf. Ezek. 8:2,4,5,6,7,10,11) hearing (cf. Ezek. 8:5,6,8,9,12) mental images (cf. Ezek. 8:3,4,7) is not always clear. See note at the beginning of the chapter, C. SPECIAL TOPIC: WAYS OF REVELATION ▣ "to the entrance to the north gate of the inner court" This gate is called the Altar Gate in Ezek. 8:4. We learn from Lev. 1:11 that this was the place of sacrifice. It was known as the royal entrance because it faced the palace of the king. ▣ "the idol of jealousy" There has been much discussion as to the exact nature of this idol or image (BDB 702). Idolatry caused a powerful reaction from YHWH (cf. Exod. 20:3-4)! Jealousy (BDB 888) is a word of deep passion. It is obvious that the idol had a prominent place at the entrance to the temple of YHWH (cf. Ezek. 8:3,5; Jer. 7:30; 32:34). Some have supposed that because of 2 Kings 21:3,7; 23:6 that it was the carved image of Ashtoreth, the Canaanite female fertility goddess. If so, this reflected Canaanite idolatry. Others supposed it was a statue of a temple guardian (i.e. lion, sphinx), if so, then Babylonian idolatry. SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY SPECIAL TOPIC: JEALOUSY, ZEAL 8:4 The portable throne chariot of God that Ezekiel saw in Babylon (cf. Ezek. 1:26-28) was also present in the temple.
Ezequiel 8:5-6
8:5 "He said to me. . ." Who is speaking? There are several subjects involved in this context. the Lord God fell on Ezekiel, v. 1 the spiritual being described in v. 2 and lifted Ezekiel up, v. 2 a spirit is also involved in the transportation of Ezekiel to the temple, v. 3 the glory of the God of Israel was in the temple, v. 4; 9:3 (related to Ezekiel 1); also mentioned in 9:3 the "He" of v. 5 identifies Himself as the owner of the temple (i.e. YHWH) in v. 5. This same representation of Deity speaks and leads Ezekiel in 8:7-13,14-15,16-18, and continues in chapter 9 personsified executioners are summoned in 9:1,5,7 "a certain man clother in linen" in 9:2,4,11 ▣ "Son of man" See note at Ezek. 2:1. SPECIAL TOPIC: SON OF MAN "that I would be far from My sanctuary" "to make Me go far away from My sanctuary" NRSV, JPSOA "to drive Me far from My sanctuary" "drawing me farther and farther away from my holy place" "to drive Me out of my sanctuary" The VERBAL (BDB 934, KB 1221, Qal INFINITIVE CONSTRUCT) expresses the reason for YHWH's departure (cf. Ezek. 11:22-23) from the temple, which He promised never to leave (cf. 2 Sam. 7:13,16, but Jeremiah saw this event, cf. Jer. 33:17,21). The Mosaic Covenant was unconditional on God's part but conditional on Israel's part (see SPECIAL TOPIC: CONVENANT). Both the LXX and Peshitta translate this phrase in such a way as to refer to Israel being addressed. The MT supports that it is YHWH who is driven away. 8:6 "the great abomination" See SPECIAL TOPIC: ABOMINATION (OT)
Ezequiel 8:7-13
8:7 "the entrance of the court" This refers to the outer court of Solomon's temple. ▣ "a hole in the wall" This implies that this particular idolatry was done in secret by the leaders of the people. 8:8 "now dig through the wall" This VERB (BDB 369, KB 365) is used twice. Qal IMPERATIVE Qal IMPERFECT with waw It is uncertain how "the hole" of Ezek. 8:7 is related to the new hole of Ezek. 8:8, dug by Ezekiel. The first may have been a secret entrance for the idolaters (cf. Ezek. 8:11-12) and the second an access hole for Ezekiel to view the abominations occurring there (cf. Ezek. 8:10-13). 8:9 "Go in and see" These are both Qal IMPERATIVES. BDB 97, KB 112, cf. Ezek. 8:10 BDB 906, KB 1157, cf. Ezek. 8:11 8:10 "every form of creeping things and beasts and detestable things" This may relate to the worship of animals as reflected in Egyptian idolatry (cf. Exodus 32, a golden calf, later copied at the temples in Bethel and Dan). For Israel, they were to make no image of these unclean (cf. Leviticus 11; Deuteronomy 14) animals (cf. Deut. 4:18). These prohibitions were to isolate Israel from Canaanite worship. Much of the Levitical legislation is for this purpose. ▣ "were carved on the wall all around" The VERB (BDB 348, KB 347, Pual PARTICIPLE) means "to carve" (cf. 1 Kgs. 6:35 or "scratch" cf. Ezek. 4:1). In Ezek. 23:14 it may refer to wall painting. 8:11 "seventy elders of the house of Israel" "The house of Israel" parallels "the house of Judah." It also shows the number 70 (cf. Exod. 24:1; Num. 11:16,25) of the elders (cf. Ezek. 7:26) involved in this idolatry. This would symbolize all of Israel's leadership. Seventy is a round number denoting fullness. SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #7 ▣ "Jaazaniah the son of Shapan" This shows the radical influence of idolatry when one of the well known leaders was involved in it (cf. Ezek. 11:1). Shapan is a name related to the court leaders of Josiah (cf. 2 Kings 22; 2 Chr. 34; Jeremiah 36), but the connection is uncertain. Possibly his name is meant to convey that the political leadership at the highest levels was involved. 8:11 "each man with his censer in his hand, and the fragrance of the cloud of incense rising" They were all personally involved in the idolatrous rituals. NASB, NRSV "fragrance of the cloud of incense rising" "a thick cloud of incense went up" "smoke was rising from the incense" NJB, REB "rose a fragrant cloud of incense" "the smoke of the cloud of incense went up" "the vapor of the incense was ascending" The Hebrew term "fragrance" (BDB 801 II) is found only here in the OT. The same consonants mean pray worshiper abundant a place name in Josh. 15:42. BDB suggests "odor" (NET), but also possibly "smoke" (which is a symbol of prayer rising to God) 8:12 "each man in a room with its carved images" Not only were these leaders participating in cultic idolatry in the temple, but they had made local or individual shrines in their own homes (or alcoves of the temple). It is uncertain if this represents corporate worship or individual worship or both. ▣ "they say" There is a series of excuses and words found in the book of Ezekiel (cf. Ezek. 8:12; 9:9; 11:3, 15; 12:22, 27; 18:2,25; 33:10, 24, 30; 35:12; 37:11). This is similar to Paul's use of diatribe in Romans. ▣ "'The Lord does not see us; the Lord has forsaken the land'" These comments cast aspersions on YHWH's knowledge and His covenant promises! They were repudiating the character of YHWH (cf. Gen. 3:1-7)! These men had reacted theologically to the deportations of artisans and leaders from Jerusalem by Nebuchadnezzar II in 596 B.C. 8:13 "yet you will see still greater abominations which they are committing" This becomes a repeated refrain (cf. Ezek. 8:15). SPECIAL TOPIC: ABOMINATION (OT)
Ezequiel 8:14-15
8:14 "women were sitting there weeping for Tammuz" See a good, brief article in James M. Freeman, Manners and Customs of the Bible, pp. 299-300. This reflects the Babylonian idolatry of the Sumerian agricultural god who died and rose every year. Obviously he became the fertility god of the Babylonians. He is known in Babylon as Dumuzi, Consort of Ishtar (cf. Isa. 17:10,11). He is known in Greece as Adonis, which is very similar to the Egyptian Osiris. This was the male lover of Aphrodite who was killed by wild boars and sent to the underworld each year for six months. The women wept to identify with Aphrodite, who wept at the loss of her lover during the winter. August to September (cf. Ezek. 8:1) would have started this cycle. Possibly the worship of Babylonian gods shows that it had already conquered Israel spiritually!
Ezequiel 8:16-18
8:16 "the inner court" This is described in 1 Kgs. 6:36. It was also known as "the Court of the Priests" in 2 Chr. 4:9. It would be the court just before the inner shrine (i.e. holy place and holy of holies). ▣ "twenty-five men" There may be some purposeful symbolism related to the identity of these different groups. The 70 elders and the son of Shapan seem to represent the civil leadership. The women seem to represent the general public. The twenty-five men may represent priests (i.e. the High Priest and the priests from David's day; the LXX has "twenty"). If so, then all segments of Israeli society were actively involved in idolatry at the temple (the place YHWH symbolically dwelt). ▣ "with their backs to the temple of the Lord and their faces to the east. . .toward the sun" The last mentioned Canaanite idolatry was the worship of the sun (i.e. Deut. 4:19; 17:3; 2 Kgs. 23:5,11; Jer. 8:2). The worship of the sun is also illustrated by the names of cities: Beth Shemesh" ["house of the sun," cf. Josh. 15:10; 21:16; Jdg. 1:33] En-shemesh" ["fountain of the sun," cf. Josh. 15:7; 18:17] Mount Heres" ["mount of the sun," cf. Jdg. 1:35]) It is ironic symbolism that as they faced the sun they turned their back on the Lord. This sun worship was rampant all over the Ancient Near East, but particularly in Egypt, Canaan, Babylon, and later in Persia (cf. 2 Kgs. 23:11). It is also related to the later winged sun disk of Zoroastrianism. 8:17 "provoked Me repeatedly" The VERB (BDB 494, KB 491, Hiphil INFINITIVE CONSTRUCT) is regularly used of provoking YHWH to anger by committing idolatry (cf. Deut. 4:25; 9:18; 31:29; 32:16; 1 Kgs. 14:9,15; 16:7,33; 22:54; 2 Kgs. 17:11,17; 21:6; 23:19; Jer. 25:6,7; 32:30; 44:8; Ezek. 16:25). ▣ "for behold they are putting the twig to their nose" There have been several theories concerning this phrase: we have found this (i.e. a flowered stem held to the nose) as an act of sun worship in Assyrian bas reliefs (ANEP 281, which fits this context best) the early rabbis and later Kimchi and Rashi say it relates to God's nose and thus the stench of idolatry that rose to Him (JPSOA footnote "c" states "their" is a euphemism for "My") it is a sign of contempt and mockery of God (i.e. LXX, Strabo [historian], cf. NIDOTTE, vol. 1, p. 1118) 8:18 See full exegetical note at Ezek. 7:4. Also note this is repeated in 9:10.