Ezekiel 8:3 - Exposition

The form of an hand (comp. Ezekiel 2:9 ; Daniel 5:5 ). For the mode of transit, see Bel and the Dragon, verse 36. as probably a direct imitation. The touch of the "hand" was followed by the action of the Spirit, in visions which he knew to be more than dreams, visions that came from God (comp. Ezekiel 1:1 ; Ezekiel 40:2 ). The word is not the same as that commonly used by Daniel ( chazon ) , and often by Ezekiel himself ( Ezekiel 7:13 ; Ezekiel 12:22 , Ezekiel 12:23 , et al. ) , but mareh, which implies a more direct act of intuition. The word appears again in Ezekiel 11:24 ; Ezekiel 43:3 , and in Daniel 8:26 , Daniel 8:27 , et al. To the door of the gate, etc. From the first we trace the priest's familiarity with the structure of the temple. He is brought, as it were, after his journey in the spirit, to the door of the gate of the inner court that looketh towards the north (Revised Version). This is identified in Daniel 8:5 with the "gate of the altar." It may probably also be identified with the "upper gate" of Ezekiel 9:2 ; the "high gate" of Jeremiah 20:2 ; the "higher gate" of 2 Kings 15:35 , built by Jotham; the "new gate" of Jeremiah 36:10 . Obviously it was one of the most conspicuous portions of the temple, where the people gathered in large numbers. And here the prophet sees what he calls the image of jealousy . The words that follow probably give his explanation of the strange phrase, not found elsewhere, though it might naturally be suggested by Deuteronomy 32:16 , Deuteronomy 32:21 ; Psalms 78:58 . What this image was we can only conjecture. The word for "image" is a rare one, and is found only here and in Deuteronomy 4:16 ; 2 Chronicles 33:7 , 2 Chronicles 33:15 . It may have been the Asherah (the "grove" of the Authorized Version), or conical stone, such as Manasseh had made and placed, with an altar dedicated to it, in the house of the Lord ( 2 Kings 21:3 ; 2 Chronicles 33:3 ), or one of Baal, or of Ashtaroth, or even of Tammuz (see verse 14). As the word "grove" does not occur in Ezekiel, it may be sufficient to state that the Ashera was a pillar symbolical either of a goddess of the same name, or, as some think, of the Phoenician Astarte. The worship seems to have first become popular under Jezebel ( 1 Kings 18:19 ), and took deep root both in Israel and Judah. The cultus, as in 2 Kings 23:7 , seems to have been connected with the foulest licence, like that of the Babylonian Mylitta (Herod; 1.199; Baruch 6:43). The work of Josiah had clearly had but a temporary success, and the people had gone back to the confluent polytheism of the reign of Manasseh. In such a state of things the worst was possible. For recent discussions on the Ashera, see Kuenen. 'Relig. Isr.' (Eng. transl.), 1.88; Schrader; Robertson Smith, 'Relig. of Semites,' p. 172; and T.K. Cheyne, in the Academy of December 14, 1889.