Exegetical and Hermeneutical Commentary of Ezekiel 8:11
And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up.
11. seventy men of the ancients ] i.e. of the elders. The seventy were not any court such as the later Sanhedrim, but merely seventy men representing the elders of Israel (Exo 24:1; Num 11:16; Num 11:24-25). The elders were the leaders of the people, and probably here represent them. Prominent among these elders was Jaazaniah the son of Shaphan. There is no reason to suppose the name fictitious. Shaphan the scribe was the person who read the Book of the Law found in the temple to king Josiah (2Ki 22:10). A son of his son Ahikam acted along with him and was a protector of Jeremiah (Jer 39:14), and another son is mentioned (Jer 36:10) as having a chamber in the upper court where Baruch read Jeremiah’s roll in the ears of the people. If Jaazaniah was a son of this Shaphan he pursued a different course from his father and brothers.
Fuente: The Cambridge Bible for Schools and Colleges
Seventy men – Compare Exo 24:9-10. The vision may have pointed to the contrast between the times. The number seven is symbolic of the covenant between Yahweh and His people, and so the seventy men exhibit forcibly the breach of the covenant. It is a figure of the covert idolatry of the whole people.
Fuente: Albert Barnes’ Notes on the Bible
Eze 8:11
And in the midst of them stood Jaazaniah.
Evil secrets revealed
1. Persons may sometimes be found where we would little expect them to be. It may happen that the irreligious shall appear among the godly, seem to be actuated by the same spirit, and to the surprise of all who knew them, contribute to the advancement of a good cause: Is Saul also among the prophets? But how frequently is the case reversed, and those who make a good profession, of whom we thought well, and even hoped the things that accompany salvation, to our great surprise, are found in situations very inconsistent with what they professed, perhaps totally foreign to all that we had thought and hoped about them. The saint, on revisiting a place from which, like the prophet, he may have been absent for a time, may behold with grief some with whom he had formerly walked in sweet fellowship, gone off from their profession, and no longer the steady ornamental friends of the cause they had once solemnly espoused. But supposing the profession retained, how often may those who are engaged in it be found in situations, in places and occupations, in which their friends and religious acquaintances would little have expected to find them!
2. Persons may even go great lengths, and take a very active part in those things which were little to be expected from their former character or present reputation in the church. Jaazaniah was one of the ancients or elders of Israel. His former character at least appears to have been good, somewhat worthy of his name, which signifies one attentive to God, or whom God will hear,–a name probably given him by his religious parents as a son of their vows. By his station he was to preside over the administration of the law, and even to take care of the worship of God, as a member of the great council to which the Jews ever looked up with veneration. But, alas! how vain is it to trust in man! In the midst, of them stood Jaazaniah. He seems to have occupied some prominent place that struck at once the eye of the prophet; he was at any rate actively engaged, and had gone every length with his companions in sin; he stood in the midst of them, while every man had his censer in his hand, and a thick cloud of incense went up. Who knows, when once he has deviated from the right path, how far he may go? how far he may be left to go? nay, supposing his heart not imbued with grace, how totally, if not finally, he may be given up to apostasy, and all manner of vice?
3. Godly parentage and the advantages of a religious education Neatly aggravate the criminality of such conduct. The parentage of this man is particularly noticed, and, considering the person from whom he was descended, we may well believe he had the advantage of a religious education. His very parentage and religious education greatly aggravated his crime. How seldom do ungodly or apostate children reflect upon this! They despise the religion of their fathers; they forsake, without compunction, the law of their mother. The children of such parents will have to answer, not only for the obedience they would have owed to God, even in a heathen country, and of whomsoever descended, but for all these peculiar advantages; for the contempt too, or violation, of the most sacred obligations, strengthened by the influence which natural affection ought to have had; not merely for disrespect to parental authority, for dishonouring their parents, but for dishonouring them in the most beneficial discharge of their duty, and in the best character they can sustain.
4. The idea of secrecy is a great inducement and strong temptation to engage in unworthy, inconsistent, and wicked practices. The mysteries of Pagan superstition, and the scheme of an interior doctrine in the heathen philosophy, are both well known. The former, particularly, may he traced to very ancient times, when the priests began to secrete what they accounted the essentials of religion, the foundations of even civil order, and of all morality, and to impart them only to a few;–a grand device of the devil, for not only promoting idolatry, but every species of wickedness, without fear of detection. How often do persons persuade themselves that all is well, provided only they can be concealed while indulging themselves! Such conduct, however, must indicate a want of cordial regard to truth and righteousness for their own sake, a secret contempt for the laws of the church, and even of moral decorum; it must shew that the regularity otherwise displayed is only compelled by the fear of men.
5. Notwithstanding their apprehended secrecy, such persons are still under the eye of God. (Heb 4:13, in connection with Psa 139:1-12.)
6. God can easily detect and expose them to others, to their shame and confusion. Various are the ways of detection that God hath employed. Sometimes the habit of irregularity in profession, or of intemperance and profligacy in manners, fostered for a time by secrecy, at length gains the ascendency and breaks out, so that the person stands revealed in his true colours. Sometimes, though only associates be present, their very transactions, their riot and excess, shall make the discovery, and become the subject of talk. Sometimes these associates, not to be trusted, shall divulge the matter, particularly if they have to tell that a Jaazaniah, a son of Shaphan, was among them; and the deluded man finds himself betrayed and made a sport of by those whom he attempted to gratify. (Christian Magazine.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Jaazaniah the son of Shaphan] Shaphan was a scribe, or what some call comptroller of the temple, in the days of Josiah; and Jaazaniah his son probably succeeded him in this office. He was at the head of this band of idolaters.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There stood, offering incense before the idols.
Seventy men; either the sanhedrim, or council of seventy, who should have preserved religion pure and untainted, to which their office bound them; or else seventy of the more aged heads of the tribes or families, who should have been examples by their pure and constant affection to true religion; but these are ringleaders in this idolatry.
Ancients, by age or office, or both.
In the midst of them; either accompanying them in their idolatry, or rather as chief of the council or sanhedrim; in the chair, the seat of the chief, prefect, or principal next to the high priest.
Shaphan, mentioned 2Ki 22:9, as most likely; a person that seems forward in reforming under Josiah, and his son as forward now in corrupting the worship of God.
Every man; all were actors in this idolatry, and either priests to these idols, or very bigots in the service.
A thick cloud; or abundance of a cloud, or rich (as the word among rabbinical senses) cloud; or, since the word whence this comes signifies to pray or supplicate, a cloud of incense offered with the prayers of these deluded idolaters, who were used to put both together.
Incense; whether simple and uncompounded, or compound, it was always of sweets, and very costly too; indeed idolatry, as adultery, will be lavish.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. seventy menthe seventymembers composing the Sanhedrim, or great council of the nation, theorigination of which we find in the seventy elders, representativesof the congregation, who went up with Moses to the mount to beholdthe glory of Jehovah, and to witness the secret transactions relatingto the establishment of the covenant; also, in the seventy eldersappointed to share the burden of the people with Moses. How awfullyit aggravates the national sin, that the seventy, once admitted tothe Lord’s secret council (Ps25:14), should now, “in the dark,” enter “thesecret” of the wicked (Ge49:6), those judicially bound to suppress idolatry being theringleaders of it!
Jaazaniahperhaps chiefof the seventy: son of Shaphan, the scribe who read to Josiah thebook of the law; the spiritual privileges of the son (2Ki22:10-14) increased his guilt. The very name means, “Jehovahhears,” giving the lie to the unbelief which virtually said (Eze9:9), “The Lord seeth us not,” c. (compare Psa 10:11Psa 10:14; Psa 50:21;Psa 94:7; Psa 94:9).The offering of incense belonged not to the elders, but to thepriests; this usurpation added to the guilt of the former.
cloud of incenseTheyspared no expense for their idols. Oh, that there were the sameliberality toward the cause of God!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And there stood before them,…. Before the pictures, as the Vulgate Latin version expresses it, praying, sacrificing, and offering incense unto them:
seventy men of the ancients of the house of Israel; the whole sanhedrim, or great court of judicature among the Jews, as Kimchi; or at least there is an allusion to that number, which were appointed in Moses’ time to be officers over the people, and govern and direct them,
Nu 11:16; which shows how sadly depraved and corrupted the state was, that not the common people only, but the civil magistrates, the chief rulers and governors, were given to idolatry; and those that should have taught the people the right way led them wrong; and it is still a further aggravation of their crime that they should do this in the chambers of the priests and Levites, where they ought not to have been:
and in the midst of them stood Jaazaniah the son of Shaphan; who was either the prince of the sanhedrim, or at least a person of great note and esteem; and shows the corruption to be general, from the least to the greatest: Shaphan was a scribe in Josiah’s time, who had a son named Ahikam, perhaps the father of this, 2Ki 22:3; in
Eze 11:2; he is said to be the son of Azur, and one of the princes of the people:
with every man his censer in his hand; to offer incense to the idols portrayed on the wall; and which they did, for it follows:
and a thick cloud of incense went up; there were many that offered; and perhaps they offered a large quantity, being very liberal and profuse in this kind of devotion to their idols.
Fuente: John Gill’s Exposition of the Entire Bible
He says also, that seventy elders of the house of Israel made incense for their idols I do not think that the seventy who were chosen for ruling the people are referred to here, though I suppose the Prophet to allude to this number. For we know that from the beginning seventy were set over the people, and were chosen from each tribe, and were united together. But with regard to this place, I think the number seventy is used of those whom, although they were not prefects, they called seniors in respect to their office, not through their age only. Meanwhile we must remember that the Prophet looks to that order, because from the beginning God had wished the seventy to bear rule and hold the government. (Num 11:16.) Thus the Prophet signifies that the leaders of the people, who ought to rule others by their counsel, were remarkable for corrupting the worship of God. He puts Jezaniah, the son of Saphah, who was probably a man of great repute. Since therefore he excelled in the reputation for prudence and piety, the Prophet wished to exaggerate his crime, because he also, among others, offered incense to idols. What then could remain pure among the people, when he who was esteemed a holy man, so profaned himself among the rest! Hence we see that the Prophet means, that the whole people, from the least to the greatest, was so corrupt, that those who were superior to the rest prostituted themselves to idolatry. He says, then, that he stood before them, and each had a censer in his hand Incense was the sign of the greatest veneration, and even this was retained for common use. Hence at the outset of Christianity, when the impious wished to seduce the Christians to idolatry, they only gave two or three grains of frankincense: (181) that was a sign of apostasy: they did not order them to bend the knee before idols, nor to offer sacrifices, but only to smell to a few grains of incense. In sign, therefore, of veneration, the seventy men are said to bear censers or incense dishes. The Prophet adds, and the incense ascended in a thick cloud. Here understand the particle of likeness. The incense ascended as a thick cloud. I do not doubt that they were profuse, or rather prodigal, in their madness, so as to spare no expense: since idolaters rashly squander all things, when the intemperance of their zeal seizes upon them. And this was not considered with sufficient prudence. The Prophet therefore says that it was not common incense, but was dense like a cloud, since they threw it forth in great abundance, so that the offering might be fatter and richer: just as if he had said, that they were so intemperate in their superstitions, that they threw away an abundance of incense, and had all their expense for nothing, and only to satisfy their idols. Now it follows —
(181) Plin., lib 10, ep. 2, de Christianis ad Trajanum.
Fuente: Calvin’s Complete Commentary
(11) Seventy men of the ancients of the house of Israel.There may have been no enclosed chamber about the courts of the temple capable of actually containing so large a number; but again we are to remember that as this is in vision and for purposes of instruction, it is not necessary that all the details should be actually possible. The seventy elders were not the sanhedrin, which was not constituted until after the return from Babylon; but the number has probable reference to the seventy chosen to enjoy with Moses the Theophany of Exo. 24:9-10, and the other seventy selected to share with him in the gifts of the Spirit (Num. 11:16). In contrast with those selected for especial nearness to God, these seventy are engaged in abominations most abhorrent to Him.
Jaazaniah, the son of Shaphan.Son is perhaps used here, as often in Scripture, in the sense of grandson. In this case he may have been the same with Jaazaniah, the son of Azur, mentioned in Eze. 11:1 as one of the wicked princes of the people, against whom Ezekiel was directed to prophesy. It is hardly probable that two persons of the same character and the same (not very common) name should have been among the leaders of the people at the same time. The mention of his grandfather here would be appropriate, as bringing out the contrast in their characters, and showing the change for the worse that had been going on among the people. Shaphan was an officer of the court of King Josiah, and active in the reformation instituted by him (2Ki. 22:3; 2Ki. 22:14); while his son (Elasah) was one of the messengers by whom Jeremiah sent his prophecies to the Captivity (Jer. 29:3); and another son, Gemariah, was a scribe, having a chamber in the higher court, at the entry of the new gate of the Lords house, in the fourth year of Jehoiakim (Jer. 36:10). At the same time his grandson, Michaiah, was sufficiently prominent at court to join in the intercession of the princes against the destruction of Jeremiahs prophecies (Jer. 36:11; Jer. 36:25); and a little later, in the general captivity of the ninth year of Zedekiah, another grandson, Gedaliah, had the person of Jeremiah given into his charge (Jer. 39:14; Jer. 40:5), and was made governor over the remnant of the people (Jer. 40:11). Such being the family connections of Jaazaniah, the corruption which could make him a leader of idolatry is strongly shown.
With every man his censer in his hand.The burning of incense was the exclusive function of the priesthood (Numbers 16; 2Ch. 26:16-18); and it was alike the necessity and the choice of the idolaters of Israel to devolve this office upon those who were not of the Aaronic family. (Comp. 1Ki. 12:31.) When the seventy elders offered incense to their idols they claimed thereby to be the priests of those idols.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Seventy men of the ancients [elders] and Jaazaniah Here we see those who represent the whole nation of Israel apostate from the national worship (Exo 24:1; Num 11:16; Num 11:24-25). Jaazaniah The Lord is listening was either the leader of this company or else he was particularly guilty because of his good parentage and training (2Ki 22:10; Jer 39:14; Jer 36:10), or he is mentioned because of the peculiar inappropriateness of his name when thought of in connection with their words (Eze 8:12).
Fuente: Whedon’s Commentary on the Old and New Testaments
Oh! what an awful account is here. The Prophet hath discovered now through the Lord’s teaching him, by looking in through this hole in the wall, that it is not the common people, not the ignorant, not the unlearned only, that were given to idolatry; but the very elders, the ancients of the house of Israel, from whom the people ought to have received knowledge. The prophet saw seventy in number, that is, the whole Sanhedrim; meaning all the elders. Perhaps the vision meant to say, that even those who sat before Ezekiel in Babylon were to be included. And one more daring than his fellows the Prophet saw, whose person he knew, and to his everlasting disgrace he is mentioned by name. And the whole party were active and alive, ministering as the priests of the true God were used to do, in the temple service, with their censers. Lord! what is man! The Lord’s second appeal comes in after such a representation uncommonly striking! Reader! have you and I seen such things in our day, in which the divine goodness is provoked? Oh! what chambers of imagery are there now in the world, yea, in the professing world! The Lord himself hath said, and who can unsay it: the heart is deceitful above all things, and desperately wicked, who can know it? Jer 17:9 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 8:11 And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up.
Ver. 11. And there stood before them seventy men of the ancients. ] The whole Sanhedrim, or great council, haply. Councils may err, and have done often. The ill example of these ancients was very attractive. Magnates magnetes.
Jaazaniah the son of Shaphan.
And a thick cloud of incense went up.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
seventy. The number of the elders. See Num 11:18. 2Ch 19:8. Jer 26:17,
men. Hebrew. ‘ish. App-14.
ancients = elders. Contrast Exo 24:1, &c.
Jaazaniah. His father, Shaphan, had taken part in Josiah’s reformation (2Ki 22:8, &c.) Two of his sons were friendly to Jeremiah (Ahikam, Jer 26:24; and Gemariah, Eze 36:10, Eze 36:25). Another Jaazaniah is mentioned in Eze 11:1.
Fuente: Companion Bible Notes, Appendices and Graphics
seventy: Exo 24:1, Exo 24:9, Num 11:16, Num 11:25, Jer 5:5, Jer 19:1, Dan 9:8
Shaphan: 2Ki 22:3, 2Ki 22:8, 2Ki 22:12, 2Ki 22:14, 2Ki 25:22, 2Ch 34:20, Jer 26:24, Jer 29:3, Jer 36:10
every: Num 16:17, Num 16:35, 2Ch 26:16, 2Ch 26:19, Jer 7:9
Reciprocal: 2Ki 22:9 – Shaphan 2Ch 34:8 – sent Shaphan Jer 23:11 – in Jer 42:1 – Jezaniah Jer 52:27 – the king Eze 8:6 – greater Eze 8:12 – ancients Eze 9:6 – at the
Fuente: The Treasury of Scripture Knowledge
Eze 8:11. Ancients is from the same original word as “elders” in verse 1, and the reader is requested to see the comments at that place. There were 70 of these men including Jaazaniah, who was a prominent man, and these were engaged in burning incense to their idols.
Fuente: Combined Bible Commentary
8:11 And there stood before them seventy {l} men of the elders of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and {m} a thick cloud of incense went up.
(l) Thus they who would have kept all the rest in the fear and true service of God were the ringleaders of all abomination, and by their example pulled others from God.
(m) It was in such abundance.
Fuente: Geneva Bible Notes
Ezekiel also saw 70 of the elders of Israel (cf. Num 11:16-17), including Jaazaniah (lit. "Yahweh hears") the son of Shaphan, with censers containing burning incense in their hands worshipping these images (cf. Rom 1:23). These "laymen" were acting like priests. Jaazaniah appears to have been the son of Josiah’s godly Secretary of State, Shaphan (cf. 2Ki 22:8-14; 2Ch 34:15-21; Jer 26:24; Jer 29:3; Jer 36:10; Jer 40:5; Jer 40:9; Jer 40:11; Jer 41:2; Jer 43:6). If so, this would indicate the spiritual deterioration of leadership in Judah. Another of Shaphan’s sons, Ahikam, was a defender of Jeremiah (Jer 26:24). [Note: See the diagram of Shaphan’s descendants near my comments on Jer 26:24 in my notes on Jeremiah.] Some commentators believed that the gods they were worshipping were Egyptian in view of what these gods were and since the men were worshipping in secret. [Note: E.g., Craigie, p. 61; Feinberg, p. 50.] Some of Judah’s leaders advocated reliance on Egypt. If they were Egyptian gods, it was ironic that 70 elders of Israel had earlier confirmed the Mosaic Covenant after God delivered them from bondage to the gods of Egypt (Exo 24:1; Exo 24:9). Now Israel’s leaders appear to have been appealing to those same gods for help against the Babylonians.