Ezekiel 8:5 · Bible study
Ezekiel 8:5 Commentary: Study: The Image of Jealousy at the Altar Gate
Hebrew · 9 what the commentators say
Meaning in one sentence
Explore the meaning of 'image of jealousy' in Ezekiel 8:5, its placement at the north gate of the altar and what it reveals about Israel's apostasy and God's
Research Summary
- Meaning: An idol set up at the northern entrance to the temple altar, publicly provoking the Lord’s covenant jealousy.
- Key words: “image of jealousy” (a descriptive term for an idol that stirs God’s exclusive claim), “north” (the direction of the most frequented gate), “gate of the altar” (the approach to sacrifice).
- Main debate: Whether the image refers to a specific historical statue (e.g., Baal, Asherah) or is a generalized symbol of all idolatry practiced there.
- Theological theme: God’s covenant jealousy, He will not tolerate rivals, especially in the place where He has chosen to dwell.
- Best use: A warning against syncretism in worship and an invitation to examine what we place at the center of our devotion.
Translation Comparison
BSB Berean Standard Bible 2020
“Son of man,” He said to me, “now lift up your eyes to the north.” So I lifted up my eyes to the north, and in the entrance north of the Altar Gate I saw this idol of jealousy.
WEB World English Bible 2000
Then he said to me, “Son of man, lift up your eyes now the way toward the north.” So I lifted up my eyes the way toward the north, and saw, northward of the gate of the altar this image of jealousy in the entry.
KJV King James Version 1769
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. 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.
ASV American Standard Version 1901
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold, northward of the gate of the altar this image of jealousy in the entry.
YLT Young's Literal Translation 1898
And He saith unto me, `Son of man, lift up, I pray thee, thine eyes the way of the north.' And I lift up mine eyes the way of the north, and lo, on the north of the gate of the altar this figure of jealousy, at the entrance.
Darby Darby Bible 1890
And he said unto me, Son of man, lift up now thine eyes toward the north. And I lifted up mine eyes toward the north, and behold, northward of the gate of the altar, this image of jealousy in the entry.
Douay-Rheims Douay-Rheims Bible 1899
And he said to me: Son of man, lift up thy eyes towards the way of the north, and I lifted up my eyes towards the way of the north: and behold on the north side of the gate of the altar the idol of jealousy in the very entry.
Translations in other languages (10 available)
Y díjome: Hijo del hombre, alza ahora tus ojos hacia el lado del aquilón. Y alcé mis ojos hacia el lado del aquilón, y he aquí al aquilón, junto á la puerta del altar, la imagen del celo en la entrada.
E disse-me: Filho do homem, levanta agora teus olhos para o norte. E levantei meus olhos para o norte, e eis que ao lado norte, junto à porta do altar, estava a imagem dos ciúmes na entrada.
Il me dit: Fils de l’ homme, lève les yeux du côté du septentrion! Je levai les yeux du côté du septentrion; et voici, cette idole de la jalousie était au septentrion de la porte de l’ autel, à l’ entrée.
Und er sprach zu mir: du Menschenkind, hebe deine Augen auf gegen Mitternacht, siehe, da stand gegen Mitternacht das verdrießliche Bild am Tor des Altars, eben da man hineingeht.
En Hij zeide tot mij: Mensenkind, hef nu uw ogen op naar den weg van het noorden; en ik hief mijn ogen op naar den weg van het noorden, en ziet, tegen het noorden aan de poort van het altaar was dit beeld der ijvering, in den ingang.
Ed egli mi disse: “Figliuol d’uomo, alza ora gli occhi verso il settentrione”. Ed io alzai gli occhi verso il settentrione, ed ecco che al settentrione della porta dell’altare, all’ingresso, stava quell’idolo della gelosia.
I rzekł do mnie: Synu człowieczy! teraz podnieś oczy swe ku drodze na północy; a tak podniosłem oczy swe ku drodze na północy, a oto na północy był u bramy ołtarzowej on bałwan pobudzający do gorliwości w samem prawie wejściu.
И сказал мне: сын человеческий! подними глаза твои к северу. И я поднял глаза мои к северу, и вот, с северной стороны у ворот жертвенника - тот идол ревности при входе.
神對我 說：「人 子啊，你 舉 目 向北觀看。」我就舉 目 向北觀看，見 祭壇 門的 北邊，在門口 有這 惹忌邪的 偶像；
Then he said to me, Son of man, now let your eyes be lifted up in the direction of the north; and on looking in the direction of the north, to the north of the doorway of the altar, I saw this image of envy by the way in.
Verse in Context
Scholars' Consensus
Commentators across traditions agree that “this image of jealousy” refers to an idol erected in the temple precincts, deliberately placed to provoke the Lord’s covenant jealousy. Calvin notes that the location “near the gate of the altar” exaggerates the crime, it is as if the people flaunted their apostasy before God’s very face. Gill points to Ahaz’s earlier altar relocation (2 Kings 16:10, 14) as background, suggesting the northern gate had already been compromised. Keil and Delitzsch observe that the image stood on the outer side of the entrance, visible to all who approached the altar. Jamieson-Fausset-Brown emphasize that the “principal avenue to the altar” was thus defiled. The term “jealousy” does not name a particular deity but describes the effect: the image stirs the divine jealousy that belongs to God alone. As Ellicott’s Commentary puts it, it is “an image which aroused the Divine indignation” because Israel had broken covenant with the God who had chosen them. This shared reading underscores the seriousness of public idolatry in the very sanctuary.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The image of jealousy was an idol placed at the north entrance of the temple’s altar gate, and its purpose was to provoke the Lord’s covenant jealousy—a point agreed upon by all traditions.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'image of jealousy' | All traditions agree the phrase refers to an idol that provokes God to jealous anger because it violates His exclusive covenant claim on Israel. | Some (Calvin, Ellicott) argue it is not the name of a particular deity but a description of the idol's effect. Others (Poole) suggest it may be the image of Baal that Manasseh set up (2 Kings 21:7) and that was later restored. |
| Placement at the north gate | Commentators agree that the id locity at the northern entrance, near the altar, made the offense most visible and directly confrontational to God’s worship. | The exact identity of the “gate of the altar” is debated: Keil and Delitzsch see it as the same as the northern inner gate, while others think it refers specifically to a gate renamed after Ahaz’s altar relocation. |
| Whether this was a literal vision or a symbolic vision | All interpreters treat Ezekiel 8 as a visionary experience (the prophet is taken in the Spirit), not a physical journey to Jerusalem. | No significant debate, the text itself describes the transport as “in the visions of God” (v.3), which all commentators accept as visionary. |
Historical & Cultural Context
The vision of Ezekiel 8 is set in 593 BC, with the prophet still in Babylon but transported “in the visions of God” to Jerusalem. The north gate of the temple was already freighted with meaning. Sacrificial animals were slaughtered on the north side of the altar (Leviticus 1:4), making that gate the main approach for worship. Ahaz had earlier moved the bronze altar to the north (2 Kings 16:14) and installed a Damascus-style replacement, weakening the boundary between true and false worship. By the time of Ezekiel, the north gate had become a thoroughfare for idolatry.
The “gate of the altar” likely refers to the northern inner gate, the busiest entrance because the royal palace lay to the south and east and the temple blocked the west (Cambridge Bible). The idol sat “in the entry”, at the very threshold where worshippers would step into the court. This was not a private shrine hidden away; it was a public affront. By ordering Ezekiel to lift his eyes northward, God made certain the prophet saw it with his own eyes. Calvin remarks that Ezekiel did not look that way by accident but was “admonished by God to do so,” so that the ensuing rebuke would carry more weight.
The historical background makes the image’s placement an act of covenant defiance. To set up an idol at the entrance to God’s altar was like a spouse bringing a lover into the marriage bed. The prophets had long warned that such acts would drive God’s presence from His sanctuary (Jeremiah 7:30; Ezekiel 8:6). This context deepens the grief behind the vision: the people were not merely distant from God; they were actively pushing Him out.
Textual Notes
The supplied sources note one significant variant. The Cambridge Bible for Schools and Colleges observes that the words “in the entry” are absent from the Greek Septuagint. Other versions (e.g., the Latin Vulgate) include the phrase. The Masoretic Hebrew text includes it. This variant does not alter the essential meaning, the image stood at or near the entrance of the gate. The WEB and other modern translations follow the Hebrew. No other textual issues are noted in the consulted commentaries.
Reception History
Throughout church history, Ezekiel 8:5 has been read as a stark warning against allowing any rival to God’s exclusive place in worship. Early Christian writers often saw the “image of jealousy” as foreshadowing the problem of idolatry in the heart of the believer, what later spiritual writers would call “setting up idols in the temple of the soul.” The scene was cited in medieval and Reformation-era debates on the proper furnishings of church buildings and the dangers of images in worship. Protestant commentators such as Calvin and Matthew Henry used the passage to condemn both open idolatry and more subtle forms of spiritual adultery, placing human traditions or worldly allegiances above the pure worship of God. In modern application, the image is often invoked as a metaphor for anything that displaces Christ from the center of the believer’s life.
Preaching This Verse
Three-point outline
- God commands us to see what grieves Him. Ezekiel is told to lift his eyes, he does not notice the idol on his own. God exposes the hidden sin so His people can understand why judgment is near.
- Placement reveals priority. The idol stood at the entrance of the altar gate, the most conspicuous spot. What we put at the center of our worship reveals where our heart truly is.
- God’s jealousy is covenant love. The “image of jealousy” does not mean God is petty. It means He will not share His glory with another. His jealousy is the flip side of His faithful love.
Five-point outline
- God directs the prophet’s gaze (v.5a).
- The prophet obeys without delay (v.5b).
- The idol’s location, north of the altar gate, maximizes the offense.
- The “image of jealousy” is a deliberate provocation, not an accident.
- This vision sets the stage for the greater abominations that follow.
Illustration hooks
- A couple on the brink of divorce: one spouse brings a romantic rival into the family home and sets their picture on the mantel. That is the picture here, God’s own temple turned into a shrine for another.
- A church building with a prominent sign advertising a business or political cause at the entrance. The message may be subtle, but it shifts focus away from Christ.
Questions your congregation is asking
- Is God really “jealous”? Doesn’t jealousy mean insecurity?
- How do we spot “idols” in our own lives when they seem normal?
- If the temple was full of idols, why did God’s glory remain there as long as it did (Ezekiel 8:4)?
Leading a Discussion
This passage confronts us with a core truth: what we place at the center of our worship matters deeply to God. The vision of the “image of jealousy” is not ancient history, it holds up a mirror to every heart and every church community. As you talk through these questions, let the weight of the temple setting remind you that God still desires pure devotion.
Discussion questions
- What do you first notice about the way God directs Ezekiel’s attention in verse 5?
- Why do you think the location of the idol (at the gate of the altar) is emphasized so heavily?
- How does the phrase “image of jealousy” help us understand God’s character? Read Psalm 78:58 alongside this verse.
- In what ways can “acceptable” practices in a church today become a form of spiritual jealousy-provoking idolatry?
- Ezekiel was in Babylon when he saw this vision. How does God’s willingness to reveal hidden sin show both judgment and mercy?
- What might the “north gate” of your own life be, a place or priority that is most visible to others?
- How does knowing that God is jealous for you change the way you handle competing loyalties?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 48:2 | Beautiful in elevation, the joy of the whole earth, is Mount Zion, on the north sides, the city of the great King. |
| Psalms 78:58 | For they provoked him to anger with their high places, and moved him to jealousy with their engraved images. |
| Jeremiah 3:2 | “Lift up your eyes to the bare heights, and see! Where have you not been lain with? You have sat waiting for them by the road, as an Arabian in the wilderness. You have polluted the land with your prostitution and with your wickedness. |
| Jeremiah 32:34 | But they set their abominations in the house which is called by my name, to defile it. |
| Ezekiel 8:3 | He stretched out the form of a hand, and took me by a lock of my head; and the Spirit lifted me up between earth and the sky, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that looks toward the north, where there was the seat of the image of jealousy, which provokes to jealousy. |
| Zechariah 5:5 | Then the angel who talked with me came forward and said to me, “Lift up now your eyes and see what this is that is appearing.” |
| Zechariah 5:11 | He said to me, “To build her a house in the land of Shinar. When it is prepared, she will be set there in her own place.” |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
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What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Calvin's Commentaries Reformed 1564
Calvin stresses that the idol was placed not in a remote corner but right at the altar's entrance, making the rebellion an open, brazen affront to God. This was no hidden corruption but a public display of defiance, as if committing adultery before the husband's eyes.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible identifies the idol's location as the northern inner gate of the temple, the entrance most used because the palace lay to the south and the west was blocked. The comment connects this to the command in Leviticus for sacrifices to be slain on the north side, and notes that the Septuagint omits the phrase "in the entry."
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight that the idol was placed at the very entrance to the altar, making the offense especially brazen. Its location northward and at the gate of the altar shows that Israel deliberately set up this object of God's anger in the most sacred space, provoking His indignation.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the image provoking God’s jealousy stood at the northern gate of the inner court, exactly where King Ahaz had set up his altar modeled
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch locate the "image of jealousy" at the north side of the altar gate, visible to Ezekiel through the open doorway. They explain that "what they do here" describes the general idolatrous practice, not a specific moment of worship. The driving away from the sanctuary is God's action, not Israel's.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Ezekiel, though in exile in Babylon, is shown a vision of the abominations happening in Jerusalem. The prophet's concern is not his own circumstances but the city's fate, because the captives' peace or trouble is bound up with what takes place there.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Ahaz deliberately moved the altar from its central position and placed it by the north gate, right at the temple entrance. The purpose was not convenience but insult: to set the object in the very passageway and openly affront the worship of God.