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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 8:7–12. His two-level outline is real structure in the source text, so it is rendered as structure.
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 shrews 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, (Eze 8:7), 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 (Eze 8:10): 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 panthenon, 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 (Eze 8:11): 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, Eze 8:1. 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 (Eze 8:12):
"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 (Psa 44:20, Psa 44:21), 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 7 and following) And He brought me to the entrance of the courtyard, and I saw, and behold, there was a hole in the wall. And He said to me, Son of man, dig through the wall. So I dug through the wall, and there was a doorway. And He said to me, Go in and see the wicked abominations that they are committing here. This is what I have translated: And I saw, and behold, there was a hole in the wall. This is not found in the Septuagint. And because everything is shown as if in a picture, he says that he saw a hole in the wall and was commanded to dig through it and make it wider, so that he could enter and see what was outside that he could not see before. By which it is shown that, both in the Church and in each of us, greater sins are shown through small vices, and as if through certain holes, one can reach great abominations. For from the fruits the tree is known (Matthew 12:33, 34); and from the abundance of the heart, the mouth speaks. Words bursting forth are a sign of the interior man: just as lustful language sometimes reveals cunningly hidden vices; and a hidden greed signifies a desire for small things on the inside. For greater things are revealed to the lesser, and conscience cannot be disguised by expression and eyes, while a luxurious and wanton mind shines forth in the face; and the secrets of the heart are revealed by bodily movement and gestures.
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Summary
This verse captures a pivotal moment in the prophet Ezekiel's vision, where the Lord commands him to enter and personally witness the "wicked abominations" being committed within the very precincts of the Jerusalem Temple. This divine instruction serves as a direct, irrefutable revelation of the profound spiritual corruption and pervasive idolatry among the people of Judah, providing the undeniable justification for the impending judgment and destruction of Jerusalem. The verse powerfully underscores God's omniscience and His righteous indignation toward the blatant defilement of His holy dwelling place by His covenant people.
Context
Literary Context
Ezekiel 8:9 is situated within a profound prophetic vision that commences in Ezekiel 8:1. Given in the sixth year of Judah's exile, this vision supernaturally transports Ezekiel from Babylon to Jerusalem. The preceding verses (Ezekiel 8:1-8) describe Ezekiel being brought to the Temple gate, where he is first shown the "image of jealousy" (Ezekiel 8:5) and then commanded to dig through a wall to reveal a hidden chamber. This verse, Ezekiel 8:9, directly follows the command to dig, initiating a series of increasingly horrifying revelations of idolatry and pagan practices occurring within the Temple complex itself. The subsequent verses (Ezekiel 8:10-18) detail the specific abominations witnessed, escalating in severity and demonstrating the profound depth of Israel's apostasy, ultimately leading to God's declaration of judgment without pity.
Historical & Cultural Context
The vision occurs around 593 BC, during the Babylonian exile. Nebuchadnezzar had already taken a significant portion of Judah's population, including Ezekiel, captive in 597 BC. Jerusalem and the Temple, though still standing, were under severe Babylonian threat, and their ultimate destruction was imminent (occurring in 586 BC). Spiritually, Judah had a long and tragic history of syncretism and idolatry, frequently blending the worship of Yahweh with Canaanite and other pagan deities. The Temple, intended as the exclusive dwelling place of God's glory and a center for pure worship, had become a site of egregious defilement. Culturally, the practices described in Ezekiel 8, such as the worship of Tammuz (Ezekiel 8:14) and the sun (Ezekiel 8:16), were common pagan rituals in the ancient Near East, representing fertility cults and astral worship that were explicitly forbidden by the Mosaic Law (e.g., Deuteronomy 4:19). The people's engagement in these practices, especially within the sacred space, demonstrated a profound rejection of their covenant with Yahweh and His exclusive claim on their worship.
Key Themes
This verse powerfully contributes to several overarching themes in Ezekiel and the broader prophetic literature. First, it highlights the theme of Divine Revelation of Sin, showcasing God's active exposure of hidden iniquity, not merely knowing it but bringing it to light for His prophet to witness. Second, it emphasizes the pervasive theme of Idolatry and Abomination, portraying the depth of Israel's spiritual unfaithfulness, which is repeatedly condemned throughout the Old Testament as a direct violation of the first commandment (e.g., Exodus 20:3-5). Third, the shocking location of these acts within the Temple underscores the theme of Temple Defilement, a desecration of God's holy dwelling that justified His withdrawal of glory and subsequent judgment, as vividly seen in the departure of the glory of the Lord in Ezekiel 10. Finally, the explicit command to "behold" serves as Justification for Judgment, providing irrefutable evidence for the severe divine punishment that was about to befall Jerusalem and Judah, thereby demonstrating God's unimpeachable justice in responding to persistent rebellion.
Exposition and Analysis
Key Word Analysis
This primitive root (H7200) signifies to see, literally or figuratively, with numerous applications including to look intently, perceive, or discern. Here, it is an imperative command, implying not just a casual glance but a direct, undeniable observation. The emphasis is on Ezekiel's active and thorough witnessing, which is crucial for him to fully grasp the egregious nature of the sins and to serve as a credible, irrefutable witness to God's righteous judgment.
Derived from a root meaning "to break in pieces," this word (H7451) denotes something bad or evil, encompassing both natural and moral corruption. It includes concepts of adversity, calamity, mischief, and profound moral depravity. In this context, "wicked" modifies "abominations," intensifying their detestable nature and highlighting the inherent evil and moral offensiveness of the acts being committed. It underscores that these are not mere mistakes but deliberate, deeply offensive actions against God's character.
This feminine active participle (H8441) properly refers to something disgusting or abhorrent, particularly in a moral sense. It is strongly associated with idolatry, pagan practices, and gross moral offenses that are utterly detestable to God. Its use here signifies acts that are not merely sinful but are profoundly repugnant to God's holy character and covenant relationship with Israel, demanding a severe and decisive response.
Verse Breakdown
"And he said unto me,"
This opening clause establishes the divine speaker as the Lord God, who is directly addressing and guiding Ezekiel through this revelatory vision. It underscores the authoritative and personal nature of the command given to the prophet, emphasizing that this is a divine disclosure.
"Go in,"
This is an imperative command (H935, bôwʼ), instructing Ezekiel to physically enter the hidden chambers or inner sanctums of the Temple complex. It signifies a deeper penetration into the heart of the spiritual corruption, moving beyond the initial observations at the outer gate to expose the most concealed depths of sin.
"and behold"
Another imperative (H7200, râʼâh'), reinforcing the command to observe intently and with purpose. This is not a passive viewing but an active, deliberate act of witnessing, intended to leave no doubt in Ezekiel's mind about the reality, pervasiveness, and severity of the sins being committed.
"the wicked abominations"
This phrase specifies the nature of what Ezekiel is to witness. The powerful combination of "wicked" (H7451, raʻ) and "abominations" (H8441, tôwʻêbah) conveys the utterly detestable, morally repugnant, and inherently evil practices being committed. These are acts that not only violate God's law but also profoundly defile His holiness.
"that they do here."
This concluding clause identifies the perpetrators ("they," referring to the elders and people of Israel) and precisely pinpoints the location ("here," specifically within the sacred precincts of the Temple in Jerusalem). The phrase highlights the shocking audacity and profound spiritual blindness of the people, committing such egregious sins in the very place dedicated to God's presence and glory.
Literary Devices
Ezekiel 8:9 employs several potent literary devices that amplify its message. The Imperative Mood is prominent through the commands "Go in" and "behold," creating a sense of urgency, direct divine instruction, and drawing the reader immediately into Ezekiel's experience of divine revelation. The phrase "wicked abominations" within the sacred space of the Temple utilizes powerful Juxtaposition, highlighting the shocking contrast between God's absolute holiness and humanity's profound depravity. This also serves as a form of Irony, as the very place consecrated for pure worship has been transformed into a center of detestable defilement. The use of strong, evocative language like "wicked" and "abominations" contributes to Pathos, evoking a visceral sense of disgust, horror, and lament at the spiritual state of Judah, thereby emphasizing the gravity of their sin. The entire passage is part of an extended Vision, a common prophetic literary form, which allows for symbolic and dramatic representation of spiritual realities, making the unseen corruption tangible and undeniable for Ezekiel and his audience.
Theological and Thematic Connections
Ezekiel 8:9 serves as a stark theological declaration that God is neither ignorant of the hidden sins of His people nor indifferent to the blatant defilement of His holy name and dwelling. It underscores the profound biblical principle that sin, particularly idolatry, is an "abomination" to God—something utterly detestable that provokes His righteous wrath and judgment. The shocking location of these sins within the Temple highlights the depth of Israel's spiritual apostasy, demonstrating their profound rejection of the covenant and their exclusive God. This divine revelation of sin provides the irrefutable justification for the impending judgment, affirming God's unimpeachable justice and His unwavering commitment to holiness, even when it necessitates judging His own chosen people. It powerfully foreshadows the temporary withdrawal of God's glory from the Temple, a necessary prelude to its destruction, signifying that God will not dwell where His holiness is continually desecrated.
Reflection and Application
Ezekiel 8:9 is a potent mirror for profound self-examination, reminding us that God sees beyond outward appearances and superficial religious rituals, penetrating to the true state of our hearts and lives. Just as the physical Temple in Jerusalem was defiled by hidden idolatry, our own lives, as temples of the Holy Spirit, can harbor "wicked abominations"—secret sins, unconfessed compromises, or subtle idols that subtly detract from our singular devotion to God. This verse challenges us to actively "go in and behold" the unseen areas of our lives that may be displeasing to God, prompting a sincere repentance and a renewed, uncompromising commitment to purity. It calls us to discern and reject any form of spiritual syncretism, where worldly values, cultural norms, or personal desires subtly infiltrate and corrupt genuine faith and worship. Understanding God's righteous indignation against sin should profoundly motivate us to pursue holiness and integrity in every facet of our being, recognizing that His discerning gaze penetrates beyond outward appearances to the true state of our hearts.
Questions for Reflection
FAQ
What were the specific "wicked abominations" being committed in the Temple that Ezekiel was commanded to witness?
The specific abominations that Ezekiel was commanded to "go in and behold" are detailed in the verses immediately following Ezekiel 8:9. The prophet witnesses a series of escalating acts of idolatry and pagan worship within the sacred precincts of the Temple: (1) In a secret chamber, he sees seventy elders of Israel worshipping idolatrous carvings of creeping things and detestable beasts on the walls (Ezekiel 8:10-12); (2) At the north gate, he observes women weeping for Tammuz, a pagan Mesopotamian fertility deity (Ezekiel 8:13-14); and (3) Between the porch and the altar, he sees twenty-five men bowing down to the sun, worshipping it with their backs toward the Temple of the Lord (Ezekiel 8:15-16). These acts collectively represent a profound rejection of Yahweh's exclusive covenant and a full embrace of explicitly forbidden pagan practices, demonstrating the deep spiritual apostasy of Judah.
Christ-Centered Fulfillment
Ezekiel 8:9, with its stark portrayal of Temple defilement and God's righteous indignation against the "wicked abominations," finds its ultimate Christ-centered fulfillment in several profound ways. First, Jesus Himself, driven by divine zeal, cleanses the physical Temple on two occasions, as recorded in John 2:13-17 and Matthew 21:12-13. His actions demonstrate His zealous concern for the holiness of God's house, mirroring God's command to Ezekiel to "behold" the defilement and act upon it. More profoundly, Jesus reveals that He is the true Temple, the ultimate dwelling place of God among humanity, as He declared in John 2:19-21, foreshadowing His death and resurrection as the dismantling and rebuilding of this spiritual temple. The "wicked abominations" of Ezekiel's day, which defiled God's physical dwelling, foreshadow the ultimate human abomination: the rejection and crucifixion of the Son of God, which was the most egregious act of defiling God's presence in the world. However, through Christ's perfect life, atoning death, and glorious resurrection, He not only purifies the spiritual "temple" of our hearts, making us fit dwelling places for the Holy Spirit (1 Corinthians 6:19-20), but also establishes a new covenant where true worship is no longer confined to a physical building but is "in spirit and truth" (John 4:23-24). Thus, Christ's work addresses the root of the problem seen in Ezekiel: not merely the defilement of a building, but the pervasive idolatry and sin of the human heart, offering ultimate cleansing and true communion with God through His atoning blood (Hebrews 9:11-14).