Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Ezekiel · Chapter 8
CHAP. VIII.
IN the sixth year, the sixth monethmonth, the fifth day of the monethmonth, I sat in my V. 1.house, and the Elders of Judah were before me: Here by the sixth year is meant the sixth from the carrying away of K. Jehoachin captive, for he began his reckoning so before ch. 1. 1. and it is not without reason, saith Calvin, that he reckoneth thus, because he would by putting them in mind of their Calvin.former sufferings (since which time they were nothing amended, no nor since he began to prophesie unto them five years after, nor yet since that time, a year and about two moneths more being expired) convince them of intolerable obstinacy in wickedness, so that now they might well look for judgment without mercy. And that which is here related, is to be understood not as really done, but in a vision, in which he seemed to be sitting in his house at Jerusalem, and the Elders before him, as witnesses of the apparition, which hee now had, thus Calvin. But Lyra thinks, that Ezekiel was really at his own house, where he was bidden before, ch. 4. 5. to lye upon his left side, 390 Lyra.days, and then upon his right 40. which make a year and two months, according to the time here spoken of from his first vision, and not above 5 dayes lesse, for a year consisteth of 365 days, two moneths of 60, which being put together make 425 days, so that this apparition must needs be according to the letter, whilst he was yet lying in his house, there being at the least five days still to come of those that he was bidden to lie on his left and right side; yea, most probably there were more, for there were onelyonly a year and two moneths past, since his first vision, and that precept came not to him till after other things done, his carrying by the Spirit into the Plain, and instructions given him about a Watch-mans office, and his calling to it, and his pourtraying of Jerusalem upon a tile, ch. 2, & 3. and beginning of the 4, all which could not be done in lesse then four or five days more. It may then be conceived, that whilst he thus kept in, the Elders of Judah, who had been brought captive to Babylon, as well as he, hearing of this strange lying of his, came to him to his house, to know the cause, to whom hee spake most probably, ch. 6, 7. and whilst they were yet there before him this apparition was made, which followeth, v. 2. a likenesse of a body from the loins downward all fiery, and from the loins upward like amber, to shew V. 2.the destruction of Jerusalem to come by fire, and yet that the glory of the Lord should still shine as the bright metall composed of gold and silver, for such is Amber: Calvin by this brightnesse understandeth Gods glory and majesty, able to strike terrour into mens hearts, and to prepare them with reverence to attend to the things following, and the likenesse of fire was shewed, that none might think to escape destruction from his wrath, that bearing themselves upon his favour towards them, whatsoever they did, presumed to goe on in their sins, as conceiving that it would not make for his glory, but be a dishonour to him to suffer his peculiar people to fall into the hands of their enemies. But the contrary was hereby shewed, viz. that although his wrath should break out as fire against them, yet his glory above should not hereby be diminished, but shine as much as ever before.
And hee put forth the form of an hand, and took mee by a lock of my head, V. 3.and carryed mee between the heaven and the earth, and brought mee in the visiens of God to Jerusalem, to the inner gate of the Temple. The Prophet having hitherto shewed what he saw at home at his own house, now proceedeth to shew further how he was carryed by the Spirit to Jerusalem; not that he was really carryed thither in his body, for the time before prefixed to lie upon his left side and his right was not yet expired; and be saith, this was done in the visions of God, implying a thing done in imagination onelyonly, whereby he seemed to himself to flee as a bird through the air thither. And therefore he saith not, an hand took mee, but the form of an hand. And he was brought to the inner gate of the Temple, that looketh Northward, for the Temple had divers gates, whereby men might from all parts more commodiously enter, and here he saw standing the image of jealousy, that provoketh to jealousy; what this image was in particular, is unknown; but from that which is said 2 Chron. 36. 14. where Zedekiah his polluting of the house of God by his idolatry is related, it appeareth, that some Altar to the hoast of heaven was there set up, for it was in his time that Ezekiel was thus transported, and Jehoiakim had done the like before him, 2 King. 23. walking in the ways of his wicked fathers, Manasseh and Amon; of the first of which it is said, that he set up Altars to the hoast of heaven in the courts of the Lords house, and this is called the image 2 King. 21. 5.of jealousie, because God was hereby provoked to wrath, as an husband against his wife burns through jealousie against her, if she be carryed away with the love of another man.
And he brought mee to the dore of the Court. The Lord having shewed to Ezekiel one abomination standing in open view, now he brings him in V. 7.the Spirit to see many more; which were not so open but secret, as is expressed v. 12. in their chambers in the dark. This dore (as some conceive) was to the Priests chambers, and the 70 worshipping idols there the 70 Elders, of whom it is spoken, Numb. 11. and the Rulers of the people doubtless are hereby meant, and so it is intimated, that the whole Kingdom was greatly corrupted, when they that were leaders to the rest sinned thus grosly; and in particular one that is named here Jaazaniah, who it seemeth was a man of great note for his supposed wisdome and piety above others. And here were images of beasts, and creeping things, and all the idols of the house of Israel pourtrayed upon the wall, and incense offering out of censers, which every man had in his hand, which made a thick cloud ascend, shewing how free and profuse they were in this abominable worship. This was a thing in time of persecution also required of Christians, to put in two or three grains of incense into a censer, to make a sweet perfume before an idol; and whoso would do thus was accepted of without any adoration or bowing thereunto. For the many sorts of images here spoken of, of beasts and creeping things, such were not worshipped by any other nations, but onelyonly the Aegyptians, who had their God Apis, an Oxe, and a Cat and Dog, and Serpents; yet so base were the Jews, that they were infected with the like superstition. And it is to be noted here, that Ezekiel is brought to the Temple to see the abominations of the Jews amongst the Priests, as the originall of all abominations in the land, for if they bee corrupt they shall alwaies have abundance of followers, but if sincere, this will be a good means of sanctification to others. Wherefore Chrysost. noteth, that as the Physitian coming to a sick patient looketh first and chiefly to his stomach, and taketh care for the curing Chrysost.thereof, and then the other parts will be healed also, so the Priest being sound, the people are the better kept from errour. But as the boughs of a tree, if there be any decay in the root, will soon shew it by fearing, so the people wither in respect of goodnesse, when the Priest is corrupt.
And he brought mee to the dore of the gate towards the North, and there sat women weeping for Tammuz. Jerome conjectureth that Tammuz was Adonis the V. 14.paramore of Venus, a very fair young man, who as the Poets feign, was Hieron.torn in pieces by a wild bore, and then turned into a most sweet smelling flower, which mishap the women devoted to the worshipping of Venus came together once a year to lament and mourn for him, thus Calvin relateth Jeroms opinion. But Jerome saith, that Adonis, after that he was thus torn, being by Venus much lamented, revived again, whereof she had as great joy Calvin.as sorrow before; and because this was done in the monethmonth of July, which the Hebrews call Tammuz, the womens lamenting Adonis at that time of the year, is called their mourning for Tammuz. This was a superstition amongst the heathen, whose libidinous women and men also kept this solemnity, sorrowing when any of them had lost her love, but soon after rejoicing again, for him reobtained. And this the Jews prone to all Heathenish superstition learned of them. In a word, it was a lamenting on the womans part, being prevented from going on in her whoredome, that was so delightfull and pleasing to her, but soon rejoycing again at the finding of new mates. But to cover this obscenity over they said, that it was for the seed cast into the ground and dying there, but it beginning to spring up again they contrariwise made merry and rejoyced. The fable touching Adonis is set forth by Macrobius, l. 1. Saturnal. c. 26. who also makes this moral of it. Macrobius.Adonis sets forth the Sun, the women, as Venus mourning for the losse of him, the earth in winter being as it were in a mourning condition, as being dark and dead in the plants thereof, but the spring coming, the sun returneth, and then shee reviveth, and in her kind maketh all expressions of joy. Jerome moralizeth thus, they mourn and rejoice again for Tammuz, that sorrow much for the losse of any delightfull thing of this life, or joy for the reobtaining Note. hereof again, because it is a corruption to be so greatly affected for these base and transitory things, for which it is said, worldly sorrow causeth death. Some by Tammuz with Calvin rather understand Osiris, an obscene 2 Cor. 7. 10.idol of the Aegyptians, to which both women and men at the festivall thereof shewed as their glory, their pudenda, a most base and soul thing, which a man would not think the Jews so well taught, should ever have been moved by example of Heathens to have taken up, but this, saith Calvin, was most probably meant here, because the Jews lived neer to the Egyptians and so might the more easily be infected with their evil manners, so likewise Stephanus saith, Osiris the god and King of the Egyptians is here meant: But if this be Stephan. l. 2. de urbibus.of any weight, that he was the Egyptians god, for the same reason we may imbrace that which is said of Adonis, who as Macrobius saith, was their god also or honoured amongst them as a god, by mourning for him, as was before said, being indeed the son of Cynaras the King of the Cyprians, and so greatly beloved of Venus, and his death lamented by her: and they had, saith he, his image sad in aspect, leaning upon his left hand within his vestment, and seeming to the spectators to weep. Rab. David and Rab. Solomon call the idol here R. David. R. Solomon.named Tammuz, and say it was hollow, and having eye holes filled with lead, fire being put under, the lead melted, and so he seemed to weep. Lastly Rabbi Moses, Ben Maimon. otherwise called Maimony saith, that it was a prophet called Tammuz, whom a certain king slew, whereupon all the idols of Egypt came together to the Temple of the Sun, which hung them in the aire, but at their coming together fell, and then they all retired home againe, having first spent all the night in mourning, and this gave occasion to women yeerly at the time of the fall thereof to mourn likewise. But this smels of the Rabbinical forge. The next abomination, which he saw, was 25. men with their faces towards the East, V. 16.& their backs towards the Temple, worshiping the Sun. This sin was most intolerable because so directly forbidden, and reason yielded against it, and worshiping Deut. 4. 19.the whole hoast of heaven. 2. Because it was done openly between the porch and the altar, they being ashamed, as those before spoken of were. 3. Because with so great contempt of God, their backs being turned upon him and his house, as being nothing so worthy as the Sun, but worthy to be sleighted in comparison. 4. Because the most holy place, where was the Arke and mercy-seat, towards which they were to worship, stood Westward, and therefore they did clean contrary to that which they were injoyned. 5. The framing of the house of God was so with the door directly to the East, that the Sun rising went with his beams immediatly to the sanctum sanctorum, thus as it were offering its service to the creatour thereof, teaching the Jews to do likewise. But they being more moved with the practises of the superstitious idolaters about them, that is, the Egyptians (who honoured the Sun so much, that they dedicated a City to it and called it Heliopolis, and counted it the chief God, it being by some called of old oculus Jovis, the eye of Jupiter, by the Egyptians Osiris) neglected both Gods command, and reason, and the example of the Sun it self, and headily rushed on in this sin. For the number 25. haply they were so many more prime men besides the Elders or Seventy before spoken of. For the use of Christians worshiping towards the East, of which Chrysostome and Theodoret, and other ancients write; and the framing of our Churches therefore with the chief part to the East, divers yeeld divers reasons as that it is done in regard of Christ, who is called the East and our Sun of Mal. 4.righteousness. 2. To cherish our hope and expectation of him to come out of the East, according to that saying, As the lightning shineth out of the East to the West, so shall the coming of the Son of man be. 3. In remembrance that Paradise was situated Eastward, from whence man was expelled for his sin, to shew therefore his desire to return thither againe, to the Paradise, of which the Lord spake to the theef upon the cross, This day shalt thou be with me in Paradise: the Christian hath used in divine worship to turn his face Eastward. And if it be not done in an opinion, that the worship is not right unless so performed I have nothing to speak against it, but only I say touching this circumstance; every one is to be left to himself to do, as he thinkes best.
They returned to provoke me to anger, and they put their branch to the nose. Having shewed his Prophet the abominations of the Jews, be complaineth further in V. 17.this verse of their violence, and oppressions of one another, which alone were enough to provoke him to wrath against them to their destruction. But to aggravate their sins of idolatry the more, he reflecteth againe after this to the same abomination, adding one thing more unto it to make it more odious, that they put a branch to their nose: But what is meant hereby, it is hard to determine, some Rabbins for branch, have soetorem, a stinke put to his nostrils, but neither doth the word so signifie, neither is it his but their nose-Calvin saith Calvin.that the meaning is, they having broken one branch of the Law concerning their neighbour, whereby God was provoked, they stayed not here, but added the breach of the other branch concerning God and his worship, abominably perverting that, as hath been said, but to their own indignation, set forth by foreign signifying as well wrath and indignation, as nose; and here he also understandeth indignation passively, which they should suffer at Gods hands. Some because the word foreign here used cometh of foreign to sing, will have a song or Psalme hereby meant, they being by this saying charged, that when they sing to God, they did it scornfully making a noise with their nose; others will have the branch of a bay here meant, which was used to be carried in the hand when they sacrificed to Jupiter. Junius renders it, praemittunt plantarum surculos ante faciem eorum, they premise the branches of plants before their face; Junius.that is, loaden with all sorts of fruits to the Sun and the rest of the hoast of heaven, thus committing most gross idolatry; see something not much unlike unto this, Jer. 44. Hos. 2. This although I cannot approve because foreign is not put for faces, but for the nose in all places; yet I think it worthy to be confidered, as neerer the meaning of the Lord, then any, that yet hath been brought. For the proper signification of the word foreign is retained, only these words, loaden with fruits, are added, and foreign may as well have reference to the Sun, Moon, and Stars, as to the offerers, and the word foreign signifieth sending, not putting. If therefore we understand it thus, the sense will be good and without exception. Behold, besides their violence and rapine, how they ply their idols with presents of fruits gotten by oppression, the boughs bearing the fruit being put for the fruit, there being no want of incense neither for their noses, for that was said before to ascend from the 25. men, as a thick cloud, yet they had noses and smelled not, so that it was a most sensless thing in them leaving the true and everliving God, and their own God, who had done so much for them, thus to dote upon dumb and dead idols, wherefore I will deal with you, saith God, in fury, &c. Lyra hath one exposition V. 18.more not yet touched, they did put a branch to the idols nose, which stood high, and then to their own noses, thinking this a kinde of blessedness unto them, and this would be thought on whether it be not best of all.