The vision of the image of jealousy.
"And it came to pass in the sixth year, in the sixth month," etc. This and the following three chapters are one discourse, or the record of one vision. In this chapter we see how the prophet was transported in spirit to the temple at Jerusalem, and caused to behold the open and the secret idolatrous abominations of which the people of Israel were guilty. Several portions of these verses have already engaged our attention in other connections. Moreover, Ezekiel 8:1-4 are merely introductory to the vision; but the following points may perhaps be considered by us with advantage.
I. THE ELDERS SEEKING COUNSEL OF THE PROPHET OF THE LORD. "I sat in mine house, and the elders of Judah sat before me." It has been suggested that this was on the sabbath day, and that the elders were accustomed to meet thus on that day to hear the Word of the Lord from Ezekiel, and to unite in the worship of the Lord their God. But others are of opinion that the occasion was an extraordinary one, and that they were assembled to seek counsel or comfort from the prophet. Whatever the occasion might have been, there can be but little doubt that they were endeavoring to obtain some communication of the Divine will. Thus in the troubles of their captivity, when removed from their temple, and deprived of the regular ordinances of religion, these elders of Judah seem to have been more attentive to the prophet of Jehovah than they were when they had their religious privileges in fall. When the vision had become rare, it was prized. It is our sin and loss that our blessings are often not justly and adequately valued until we have lost them wholly or in part.
"What we have we prize not to the worth,
Whiles we enjoy it; but being lack'd and lost,
Why, thee we rack the value; then we find
The virtue, that possession would not show us
Whiles it was ours."
(Shakespeare.)
Wise and blessed are they who duly prize their good and perfect gifts while in the possession and enjoyment of them.
II. THE DIVINE INSPIRATION OF THE PROPHET OF THE LORD. Ezekiel had been inspired previously. The Spirit of God had moved him mightily before; but now the hand of the Lord came again upon him. New services require new inspirations. Fresh duties demand for their worthy discharge fresh impartations of strength. Each day we need the renewal of grace and strength from above. We discover in the prophet a triple effect of Divine inspiration.
1. Strengthening him. "The hand of the Lord God fell there upon me." (We have spoken of this in our remarks on Ezekiel 1:3.)
2. Exalting him. "And he put forth the form of an hand, and took me by a lock of mine head; and the Spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem." While Ezekiel was sitting there amidst the elders of Judah, his spirit was exalted and carried away to Jerusalem. The inspiration of God raises the human spirit above its ordinary level, stimulates it into greater and nobler activities, and renders it more capable of receiving Divine impressions and communications.
3. Enlightening him. The Spirit enlightened the prophet by quickening his spirit to perceive Divine visions, and by unfolding those visions unto him. (See our remarks on Ezekiel 1:1, "The heavens were opened, and I saw visions of God.")
III. THE SPIRITUAL VISIONS GRANTED UNTO THE PROPHET OF THE LORD.
1. A Vision of the glory of the Lord God. "Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance … as the colour of amber Aria, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain." Thus the prophet himself informs us that this vision of the glory of God corresponds with one which he saw before, and which we have already noticed (on Ezekiel 1:26-28).
2. A vision of the dishonour done to the Lord God. The prophet was transported in spirit "to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy … So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry." Many have thought that this was an image of Baal. Lightfoot concluded that it was an image of Moloch. Others are of opinion that it was an image of Asherah or Astarte, which is mentioned in 2 Kings 21:7; 2 Kings 23:4, 2 Kings 23:7, and incorrectly translated in the Authorized Version "grove." It has been suggested that it was an image of the Tammuz or Adonis mentioned in 2 Kings 23:14, "and called 'the image that provoked to jealousy,' with special reference to the yonthful and attractive beauty of the object it represented." The view of Fairbairn seems to us the most probable. "We are disposed to think," he says, "from the ideal character of the representation, that it should not be limited to any specific deity. The prophet, we are persuaded, purposely made the expression general, as it was not so much the particular idol placed on a level with Jehovah, as the idol worship itself, which he meant to designate and condemn. So sunk and rooted were the people in the idolatrous feeling, that where Jehovah had an altar, there some idol form must have its 'seat'—a fixed residence, to denote that it was no occasional thing its being found there, but a regular and stated arrangement. And whatever it might for the time be—whether it was Baal, or Moloch, or Astarte, that the image represented—as it was necessarily set up for a rival of Jehovah, to share with him in the worship to which he alone was entitled, it might justly be denominated 'the image of jealousy,' as it provoked that jealousy, and called for that visitation of wrath, against which the Lord had so solemnly warned his people in the second commandment." "The image of jealousy, which provoketh to jealousy," is an expression which looks back to Deuteronomy 32:16, Deuteronomy 32:21 : "They provoked him to jealousy with strange gods, with abominations provoked they him to anger." Thus Ezekiel beheld the Lord Jehovah dishonoured by his own people, and at the gate of his own altar. And being thus dishonoured, Jehovah abandons his temple. "He said unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary?" When that sanctuary has been grossly polluted with idols he will no longer dwell there. And this is applicable to the Church of Jesus Christ. If a spirit of pride, worldliness, or selfishness become predominant in any Christian community, he departs far off from it. If any idol of creed, or ritual, or fashion, or popularity be established therein, he will go far away. And this is applicable also to the human heart. If we give the devotion of our hearts to another object or objects, he will leave us. He claims our supreme affection. He will not have any rival for our love.—W.J.