Ezekiel 8:2 Kommentar

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

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

And then one beheld, and lo a likeness as the appearance of fire,.... The Septuagint and Arabic versions render it, "behold the likeness of a man"; reading "a man", for "fire"; but without supposing such a reading, for which there is no foundation, this likeness may very well be understood of the likeness of a man; since mention is made of his joins in the next clause, and of his hand in Eze 8:3; and the description agrees with the appearance of a man in Eze 1:26; it was usual for the Son of God, who doubtless is here meant, to appear in a human form; and so Junius and Tremellius supply the words, "and lo a likeness "of a man", as in the appearance of fire:'' it was the form of a fiery man that was seen, as he is further described: from the appearance of his loins, even downward, fire; his lower parts, thighs, legs, and feet; expressive either of the light of grace communicated from Christ to his people; or of his fervent love towards them, or flaming zeal for God and his house; or rather of his wrath against an idolatrous people; see Rev 1:15; a like description is in Eze 1:27; and from his loins, even upward, as the appearance of brightness; his upper parts, back, belly, breast, shoulders, arms, head, &c. which may denote his incomprehensible majesty and glory; his glory being the glory of the only begotten, the brightness of his Father's glory, and the express image of his person. The Targum renders both the one and the other part of the description thus, "and I saw, and twelve a likeness as the look of fire, the look of glory, which the eye cannot see, nor is it possible to look upon it; and beneath the look of fire, and the look of glory, which the eye cannot behold, nor is it possible to contemplate it; and above, as the look of brightness:'' as the colour of amber: or "chasmal": which some take to be the name of an angel. The Syriac version is, "as the look of God"; See Gill on Eze 1:4; and See Gill on Eze 1:27.

(Version 2.) And there fell upon me the hand of the Lord God there. And I saw, and behold, a likeness as the appearance of fire from the appearance of his loins, and downward fire: and from his loins and upward, as the appearance of brightness, as the sight of lightning. LXX: And the hand of Adonai the Lord came upon me: and I saw and behold, a likeness as the form of a man from his loins, and downward fire, and from his loins, and upward as the sight of the aura, like the sight of lightning. The Hebrew language does not include the word “man.” However, we have added the mention of the vision of the divine presence, which is not found in the Septuagint, from Theodotion. And because of what we have said, the hand of the Lord fell upon me. Symmachus translated it as 'the hand of the Lord came upon me,' which in Hebrew is Tephphol (). However, the word manus signifies 'power' or 'works,' so that one may understand the mysteries of the vision. And it should be noted that he does not see the truths themselves, but a likeness of fire, for fire appeared from the loins downwards; and from the loins upwards, it appeared as a radiant appearance, like the vision of lightning. For the splendor, which in Hebrew is called Zor, transferred the aura to Theodotus, in order to reveal the refreshing presence of God in the heavens. Finally, in the book of Kings, the blessed Elijah does not contemplate the coming of the Lord in a storm and whirlwind, nor in the burning fires, but in the sight of a thin and gentle breeze, to attest to the gentleness of Almighty God. However, the works of the body, symbolized in the loins, are purified by fire from top to bottom. And the works of virtues, which rise from the loins to the upper parts, have splendor and brightness, and yet neither fire is said to reach to the feet, nor the brightness of lightning to the head, but downwards and upwards, so that, according to the diversity of merits, one reaches to this and that member, another to those members. And just as those who hold the perfection of holiness reach to the summit, so those who are in the depths of sin are believed to hold the feet of the fiery ones.

Here begins a section of prophecy extending to the twelfth chapter. In this chapter the prophet is carried in vision to Jerusalem, Eze 8:1-4; and there shown the idolatries committed by the rulers of the Jews, even within the temple. In the beginning of this vision, by the noblest stretch of an inspired imagination, idolatry itself is personified, and made an idol; and the image sublimely called, from the provocation it gave God, the Image of Jealousy, Eze 8:5. The prophet then proceeds to describe the three principal superstitions of this unhappy people: the Egyptian, Eze 8:6-12, the Phoenician, Eze 8:13, Eze 8:14, and the Persian, Eze 8:15, Eze 8:16; giving the striking features of each, and concluding with a declaration of the heinousness of their sins in the sight of God, and the consequent greatness of their punishment, Eze 8:17, Eze 8:18.

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

(Eze. 8:1-18) 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].

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 (Ti1 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").