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Commentary on Ezekiel 8 verses 1–6
Ezekiel was now in Babylon; but the messages of wrath he had delivered in the foregoing chapters related to Jerusalem, for in the peace or trouble thereof the captives looked upon themselves to have peace or trouble, and therefore here he has a vision of what was done at Jerusalem, and this vision is continued to the close of the 11th chapter.
I. Here is the date of this vision. The first vision he had was in the fifth year of the captivity, in the fourth month and the fifth day of the month, Eze 1:1, Eze 1:2. This was just fourteen months after. Perhaps it was after he had lain 390 days on his left side, to bear the iniquity of Israel, and before he began the forty days on his right side, to bear the iniquity of Judah; for now he was sitting in the house, not lying. Note, God keeps a particular account of the messages he sends to us, because he will shortly call us to account about them.
II. The opportunity is taken notice of, as well as the time. 1. The prophet was himself sitting in his house, in a sedate composed frame, deep perhaps in contemplation. Note, The more we retreat from the world, and retire into our own hearts, the better frame we are in for communion with God: those that sit down to consider what they have learned shall be taught more. Or, he sat in his house, ready to preach to the company that resorted to him, but waiting for instructions what to say. God will communicate more knowledge to those who are communicative of what they do know. 2. The elders of Judah, that were now in captivity with him, sat before him. It is probable that it was on the sabbath day, and that it was usual for them to attend on the prophet every sabbath day, both to hear the word from him and to join with him and prayer and praise: and how could they spend the sabbath better, now that they had neither temple nor synagogue, neither priest nor altar? It was a great mercy that they had opportunity to spend it so well, as the good people in Elisha's time, Kg2 4:23. But some think it was on some extraordinary occasion that they attended him, to enquire of the Lord, and sat down at his feet to hear his word. Observe here, (1.) When the law had perished from the priests at Jerusalem, whose lips should keep knowledge (Eze 7:26), those in Babylon had a prophet to consult. God is not tied to places or persons. (2.) Now that the elders of Judah were in captivity they paid more respect to God's prophets, and his word in their mouth, than they did when they lived in peace in their own land. When God brings men into the cords of affliction, then he opens their ears to discipline, Job 36:8, Job 36:10; Psa 141:6. Those that despised vision in the valley of vision prized it now that the word of the Lord precious and there was no open vision. (3.) When our teachers are driven into corners, and are forced to preach in private houses, we must diligently attend them there. A minister's house should be a church for all his neighbours. Paul preached in his own hired house at Rome, and God owned him there, and no man forbad him.
III. The divine influence and impression that the prophet was now under: The hand of the Lord fell there upon me. God's hand took hold of him, and arrested him, as it were, to employ him in this vision, but at the same time supported him to bear it.
IV. The vision that the prophet saw, Eze 8:2. He beheld a likeness, of a man we may suppose, for that was the likeness he saw before, but it was all brightness above the girdle and all fire below, fire and flame. This agrees with the description we had before of the apparition he saw, Eze 1:27. It is probably that it was the same person, the man Christ Jesus. It is probable that the elders that sat with him (as the men that journeyed with Paul) saw a light and were afraid, and this happy sight they gained by attending the prophet in a private meeting, but they had no distinct view of him that spoke to him, Act 22:9.
V. The prophet's remove, in vision, to Jerusalem. The apparition he saw put forth the form of a hand, which took him by a lock of his head, and the Spirit was that hand which was put forth, for the Spirit of God is called the finger of God. Or, The spirit within him lifted him up, so that he was borne up and carried on by an internal principle, not an external violence. A faithful ready servant of God will be drawn by a hair, by the least intimation of the divine will, to his duty; for he has that within him which inclines him to a compliance with it, Psa 27:8. He was miraculously lifted up between heaven and earth, as if he were to fly away upon eagles' wings. This, it is probable (so Grotius thinks), the elders that sat with him saw; they were witnesses of the hand taking him by the lock of hair, and lifting him up, and then perhaps laying him down again in a trance of ecstasy, while he had the following visions, whether in the body or out of the body, we may suppose, he could not tell, any more than Paul in a like case, much less can we. Note, Those are best prepared for communion with God and the communications of divine light that by divine grace are raised up above the earth and the things of it, to be out of their attractive force. But, being lifted up towards heaven, he was carried in vision to Jerusalem, and to God's sanctuary there; for those that would go to heaven must take that in their way. The Spirit represented to his mind the city and temple as plainly as if he had been there in person. O that by faith we could thus enter into the Jerusalem, the holy city, above, and see the things that are invisible!
VI. The discoveries that were made to him there.
1.There he saw the glory of God (Eze 8:4): Behold, the glory of the god of Israel was there, the same appearance of the living creatures, and the wheels, and the throne, that he had seen, ch. 1. Note, God's servants, wherever they are and whithersoever they go, ought to carry about with them a believing regard to the glory of God and to set that always before them; and those that have seen God's power and glory in the sanctuary should desire to see them again, so as they have seen them, Psa 63:2. Ezekiel has this repeated vision of the glory of God both to give credit to and to put honour upon the following discoveries. But it seems to have a further intention here; it was to aggravate this sin of Israel, in changing their own God, the God of Israel (who is a God of so much glory as here he appears to be), for dunghill gods, scandalous gods, false gods, and indeed no gods. Note, The more glorious we see God to be the more odious we shall see sin to be, especially idolatry, which turns his truth into a lie, his glory into shame. It was also to aggravate their approaching misery, when this glory of the Lord should remove from them (Eze 11:23) and leave the house and city desolate.
2.There he saw the reproach of Israel - and that was the image of jealousy, set northward, at the gate of the altar, Eze 8:3, Eze 8:5. What image this was is uncertain, probably an image of Baal, or of the grove, which Manasseh made and set in the temple (Kg2 21:7, Ch2 33:3), which Josiah removed, but his successors, it seems, replace there, as probably they did the chariots of the sun which he found at the entering in of the house of the Lord (Kg2 23:11), and this is here said to be in the entry. But the prophet, instead of telling us what image it was, which might gratify our curiosity, tells us that it was the image of jealousy, to convince our consciences that, whatever image it was, it was in the highest degree offensive to God and provoked him to jealousy. he resented it as a husband would resent the whoredoms of his wife, and would certainly revenge it; for God is jealous, and the Lord revenges, Nah 1:2.
(1.)The very setting up of this image in the house of the Lord was enough to provoke him to jealousy; for it is in the matters of his worship that we are particularly told, I the Lord thy God am a jealous God. Those that placed this image at the door of the inner gate, where the people assembled, called the gate of the altar (Eze 8:5), thereby plainly intended, [1.] To affront God, to provoke him to his face, by advancing an idol to be a rival with him for the adoration of his people, in contempt of his law and in defiance of his justice. [2.] To debauch the people, and pick them up as they were entering into the courts of the Lord's house to bring their offerings to him, and to tempt them to offer them to this image; like the adulteress Solomon describes, that sits at the door of her house, to call passengers who go right on their ways, Whoso is simple, let him turn in hither, Pro 9:14-16. With good reason therefore is this called the image of jealousy.
(2.)We may well imagine what a surprise and what a grief it was to Ezekiel to see this image in the house of God, when he was in hopes that the judgments they were under had, by this time, wrought some reformation among them; but there is more wickedness in the world, in the church, than good men think there is. And now, [1.] God appeals to him whether this was not bad enough, and a sufficient ground for God to go upon in casting off this people and abandoning them to ruin. Could he, or any one else, expect any other than that God should go far from his sanctuary, when there were such abominations committed there, in that very place; nay, was he not perfectly driven thence? They did these things designedly, and on purpose that he should leave his sanctuary, and so shall their doom be; they have hereby, in effect, like the Gadarenes, desired him to depart out of their coasts, and therefore he will depart; he will no more dignify and protect his sanctuary, as he has done, but will give it up to reproach and ruin. But, [2.] Though this is bad enough, and serves abundantly to justify God in all that he brings upon them, yet the matter will appear to be much worse: But turn thyself yet again, and thou wilt be amazed to see greater abominations than these. Where there is one abomination it will be found that there are many more. Sins do not go alone.
(Verse 6.) And he said to me, Son of man, do you see what they are doing? The great abominations that the house of Israel is committing here, to make me go far away from my sanctuary? Yet again, you will see even greater abominations. Do not think, he said, that I am unjustly abandoning the temple and leaving the city to be destroyed. Look at what they are doing in the temple. And when you see that, do not think that their wickedness will end, you will still see even greater things. Indeed, this can also be understood about our Jerusalem and our temple, when we commit the crimes of idols in the house of God, following the example of Ophni and Phinees (2 Kings 2); and we fornicate with those who have vowed themselves to the service and ministry of God; and we seize the choice offerings of His sacrifices, giving them to clients and servants for their own use, and we do everything for the sake of profit. But if these things that we see are so great, how much greater must be the things that escape human conscience?
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SUMMARY
Ezekiel 8:6 serves as a pivotal moment in the prophet's visionary journey, where the Lord vividly exposes the profound spiritual corruption festering within the very heart of the Jerusalem Temple. God directly confronts Ezekiel, compelling him to witness "the great abominations" being committed by the "house of Israel," explicitly stating that these detestable acts are the direct cause for His impending withdrawal from His sacred sanctuary. The verse culminates with an ominous declaration that Ezekiel is yet to witness even "greater abominations," signaling a deepening spiral of idolatry and rebellion that unequivocally justifies the severe judgment soon to befall Jerusalem and its cherished Temple.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 8:6 masterfully employs several potent literary devices to convey its profound message. The Rhetorical Question ("that I should go far off from my sanctuary?") is particularly impactful, serving to convey God's deep anguish, His righteous indignation, and the logical necessity of His withdrawal in the face of such profound and persistent defilement. It compels the prophet and the reader to contemplate the immense gravity of Israel's actions from God's holy perspective. The use of Hyperbole and intense descriptive language, particularly with phrases like "great abominations" and the chilling promise of "greater abominations," serves to emphasize the escalating nature and extreme detestability of Israel's sin in God's eyes. This vivid language is designed to shock Ezekiel and the audience into a visceral recognition of the severity of the spiritual decay. Furthermore, the verse functions as a powerful form of Foreshadowing, subtly hinting at the eventual, dramatic departure of God's glory from the physical Temple, an event explicitly depicted in later chapters of Ezekiel. This builds suspense and provides the theological groundwork for the subsequent divine judgment. The vivid imagery of the "sanctuary" being defiled creates a strong sense of Irony, as the very place intended for holy worship and the manifestation of God's presence becomes a site of profound unholiness and a catalyst for His departure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 8:6 profoundly illustrates the severe consequences of covenant infidelity and the unyielding holiness of God. The "great abominations" committed by Israel were not merely cultural deviations or minor transgressions but direct, flagrant violations of the Mosaic Covenant, which unequivocally demanded exclusive worship of Yahweh and strictly prohibited all forms of idolatry. God's rhetorical question, "that I should go far off from my sanctuary?", powerfully underscores His deep grief and establishes the immutable theological principle that persistent and unrepentant sin, particularly the heinous sin of idolatry, ultimately compels a holy God to withdraw His manifest presence. This passage highlights the crucial truth that God's presence is not an automatic or unconditional guarantee, but is intrinsically linked to the faithfulness, obedience, and consecrated worship of His people. The grim escalation of sin ("greater abominations") tragically reveals the progressive nature of spiritual decay; when divine warnings are ignored and repentance is withheld, sin tends to deepen, leading to greater spiritual blindness and a hardening of the heart, ultimately culminating in divine judgment and the desolation of what was once sacred.
REFLECTION AND APPLICATION
Ezekiel 8:6 serves as a timeless and sobering warning against the insidious nature of idolatry and spiritual compromise, a warning as relevant for contemporary believers as it was for ancient Israel. Just as ancient Israel allowed detestable practices to infiltrate and corrupt the very heart of their worship, so too can modern believers and communities subtly permit "abominations" to creep into their personal lives and corporate gatherings. These may not manifest as physical idols, but rather as the worship of self, the relentless pursuit of success, the idolatry of material possessions, the comfort of worldly pleasures, or even good causes that, when elevated above God, displace Him from His rightful, supreme position. The poignant question "that I should go far off from my sanctuary?" challenges us to engage in profound self-examination: are our actions, our deepest priorities, and our most fervent affections grieving God and potentially causing His manifest presence to diminish in our individual lives or corporate worship? The ominous progression to "greater abominations" serves as a stark reminder that unchecked sin rarely remains static; it tends to escalate, deepening spiritual blindness, hardening the heart, and leading to more grievous forms of rebellion. This verse calls us to radical self-examination, fervent repentance, and a renewed, unwavering commitment to singular devotion to God, ensuring that our lives and our worship spaces are truly consecrated to Him alone, fostering His presence rather than inadvertently driving it away.
Questions for Reflection
FAQ
What exactly were these "great abominations" in Ezekiel 8?
Answer: While Ezekiel 8:6 mentions "great abominations" generally, the subsequent verses in Ezekiel 8 vividly reveal specific examples of these detestable acts, each more egregious than the last. These included: the "image of jealousy" standing at the Temple gate, likely an Asherah pole or another prominent pagan idol (Ezekiel 8:5); seventy elders of Israel, presumably leaders, secretly burning incense to idols in a hidden chamber, where the walls were covered with depictions of "creeping things, and abominable beasts, and all the idols of the house of Israel" (Ezekiel 8:10-12); women weeping for Tammuz at the north gate of the Temple, a ritual associated with a Mesopotamian fertility deity (Ezekiel 8:14); and finally, twenty-five men, likely priests or prominent figures, bowing down to the sun in the inner court, with their backs deliberately turned to the Temple of the Lord (Ezekiel 8:16). These acts collectively represent a comprehensive rejection of Yahweh and a full, audacious embrace of pagan syncretism, occurring within the very precincts of His holy Temple.
CHRIST-CENTERED FULFILLMENT
Ezekiel 8:6, with its harrowing depiction of God's glory preparing to depart a defiled earthly sanctuary, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus. The Old Testament Temple, though divinely consecrated, was continually polluted by human sin and covenant unfaithfulness, inevitably prompting God's manifest presence to withdraw. However, in Christ, God's presence is perfectly, eternally, and immutably embodied. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking not of the stone edifice, but profoundly of the temple of his body. Through His sinless life, His atoning death on the cross, and His glorious resurrection, Jesus perfectly cleansed the "sanctuary" of humanity, making it eternally possible for God's presence to dwell among us, not confined to a building, but intimately within His redeemed people. The "great abominations" of ancient Israel, which grieved God and drove His presence away, are ultimately and definitively addressed by the perfect sacrifice of the Lamb of God who takes away the sin of the world. Furthermore, while God's glory dramatically departed the physical Temple in Ezekiel's vision, in the New Covenant, the Holy Spirit now sovereignly indwells every believer, making their very bodies temples of the Holy Spirit. Thus, the solemn warning of Ezekiel 8:6 transforms into a vibrant call for believers to live in profound holiness and consecrated worship, recognizing that the divine presence now resides within them, a presence secured, maintained, and empowered by the perfect sacrifice and ongoing mediation of Christ.