Ezekiel 8:6 · Bible study
Ezekiel 8:6 Commentary: Why God Withdraws from His Sanctuary
Hebrew · 9 what the commentators say
Meaning in one sentence
Explore Ezekiel 8:6: the great abominations in the temple that drive God far from His sanctuary, and the warning of greater defilement to come.
Research Summary
- Meaning: God declares that Israel's abominations in the temple compel His withdrawal, and worse is yet to come.
- Key words: 'See' (perception, discernment), 'abominations' (idolatrous practices), 'go far off' (withdrawal of divine presence).
- Main debate: Who is the subject of 'to go far off', God or Israel? And does the clause express purpose or result?
- Theological theme: The holiness of God cannot endure sin; corporate idolatry results in divine abandonment.
- Best use: A sobering call to examine hidden sin in worship and to repent before God's presence is withdrawn.
Translation Comparison
BSB Berean Standard Bible 2020
“Son of man,” He said to me, “do you see what they are doing—the great abominations that the house of Israel is committing—to drive Me far from My sanctuary? Yet you will see even greater abominations.”
WEB World English Bible 2000
He said to me, “Son of man, do you see what they do? Even the great abominations that the house of Israel commit here, that I should go far off from my sanctuary? But you will again see yet other great abominations.”
KJV King James Version 1769
He said furthermore 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? but turn thee yet again, and thou shalt see greater abominations.
ASV American Standard Version 1901
And he said unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel do commit here, that I should go far off from my sanctuary? But thou shalt again see yet other great abominations.
YLT Young's Literal Translation 1898
And He saith unto me, `Son of man, art thou seeing what they are doing? the great abominations that the house of Israel are doing here, to keep far off from My sanctuary; and again thou dost turn, thou dost see great abominations.'
Darby Darby Bible 1890
And he said unto me, Son of man, seest thou what they do? the great abominations that the house of Israel commit here, to cause [me] to go far off from my sanctuary? And yet again thou shalt see great abominations.
Douay-Rheims Douay-Rheims Bible 1899
And he said to me: Son of man, dost thou see, thinkest thou, what these are doing, the great abominations that the house of Israel committeth here, that I should depart far off from my sanctuary? and turn thee yet again and thou shalt see greater abominations.
Translations in other languages (10 available)
Díjome entonces: Hijo del hombre, ¿ no ves lo que éstos hacen, las grandes abominaciones que la casa de Israel hace aquí, para alejarme de mi santuario? Mas vuélvete aún, y verás abominaciones mayores.
Então me disse: Filho do homem, vês tu o que eles estão fazendo? As grandes abominações que a casa de Israel faz aqui, para me afastar de meu santuário? Porém ainda voltarás a ver abominações maiores.
Et il me dit: Fils de l’ homme, vois-tu ce qu’ ils font, les grandes abominations que commet ici la maison d’ Israël, pour que je m’ éloigne de mon sanctuaire? Mais tu verras encore d’ autres grandes abominations.
Und er sprach zu mir: Du Menschenkind, siehst du auch, was diese tun? Große Greuel, die das Haus Israel hier tut, daß sie mich ja fern von meinem Heiligtum treiben. Aber du wirst noch mehr große Greuel sehen.
En Hij zeide tot mij: Mensenkind, ziet gij wel, wat zij doen, de grote gruwelen, die het huis Israels hier doet, opdat Ik van Mijn heiligdom verre wegga? Doch gij zult nog wederom grote gruwelen zien.
Ed egli mi disse: “Figliuol d’uomo, vedi tu quello che costoro fanno? le grandi abominazioni che la casa d’Israele commette qui, perché io m’allontani dal mio santuario? Ma tu vedrai ancora altre più grandi abominazioni”.
Wtem mi rzekł: Synu człowieczy! widziszże ty, co ci czynią, obrzydliwości wielkie, które tu czyni dom Izraelski? tak, że się oddalić muszę od świątnicy mojej; ale obróciwszy się ujrzysz obrzydliwości jeszcze większe.
И сказал Он мне: сын человеческий! видишь ли ты, что они делают? великие мерзости, какие делает дом Израилев здесь, чтобы Я удалился от святилища Моего? но обратись, и ты увидишь еще большие мерзости.
又對我 說：「人 子啊，以色列 家 所 行的，就是 在此 行 這大 可憎的事，使我遠離 我的聖所，你 看見了嗎？你還 要 看見 另有大 可憎的事。」
And he said to me, Son of man, do you see what they are doing? even the very disgusting things which the children of Israel are doing here, causing me to go far away from my holy place? but you will see other most disgusting things.
Verse in Context
Scholars' Consensus
Commentators across traditions agree on the central force of this verse: the abominations committed in the temple are so grievous that they compel God's departure from His own sanctuary. Keil and Delitzsch argue that the clause 'that I should go far off from My sanctuary' describes the necessary consequence, God cannot dwell amid idolatry. Calvin sees this as God preparing the exiles to understand that Jerusalem's destruction is both just and imminent. The Cambridge Bible similarly notes that the act of abandoning the sanctuary is a direct response to defilement. Wesley states the matter bluntly: the idolatries are done 'in this court, in view of my temple,' making the breach between God and His people unmistakable. A narrower debate exists over the precise subject of 'to go far off.' Gill records an alternate reading: that the Israelites themselves go far from the sanctuary by their apostasy. Yet the dominant view, reflected in the syntax of most English translations, is that God withdraws. The shared certainty is that the relationship between sin and divine distance is real and devastating.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- God withdraws from the sanctuary: The grammar is read as purpose or result: the abominations cause God to go far off (Keil, JFB, Cambridge).
- Israel goes far from the sanctuary: An alternative reading of the Hebrew infinitive suggests the abominations cause the Israelites to depart from the sanctuary (Vatablus, via Gill).
- Necessary consequence of sin: God's holy character cannot coexist with idolatry; the departure is both a judicial act and an involuntary result (Calvin, Wesley).
What is clear: The abominations committed in the temple are so serious that they result in separation from God—whether God departs or the people alienate themselves, the relationship is broken and judgment follows.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'go far off from my sanctuary' | The abominations cause a separation between God and the temple, leading to a withdrawal of His presence. | Some commentators (Keil, JFB) read this as God being compelled to leave. Others (via Gill, Vatablus) read it as Israel removing themselves from the sanctuary. Both agree the relationship is broken by sin. |
| Nature of the abominations | They are idolatrous practices, including the image of jealousy and secret rites with painted idols. | Some emphasize literal idolatry (images, incense to Baal). Others see a broader range of covenant unfaithfulness, including hypocrisy and false security in the temple. |
| Role of the prophet as witness | Ezekiel is commissioned to see and testify to what God shows him. | Some see this as making Ezekiel a judge alongside God (Calvin). Others emphasize his role as a messenger who will announce the coming judgment. |
| Significance of 'greater abominations' | The phrase points to escalating sin and judgment, building tension toward the departure of God's glory. | Some tie it to specific later scenes in the vision (secret chambers, women weeping for Tammuz, sun worship). Others view it as a general warning that sin worsens when unchecked. |
Historical & Cultural Context
Ezekiel 8:6 sits within a larger vision (chapters 8, 11) where God shows His prophet a series of increasing abominations taking place in the Jerusalem temple. The date is the sixth year of Jehoiachin's captivity, around 592 BC. The prophet is transported in a visionary state from his house in Babylon to the temple's inner court. He first sees the 'image of jealousy', likely a representation of a foreign deity, perhaps Asherah or Baal, set up at the north gate of the altar (vv.3,5). This was the same gate through which sacrificial animals were led to slaughter, now defiled by an idol. God then asks Ezekiel, 'Son of man, do you see what they do?' The question is not merely informational; it calls the prophet to witness and judges the people through his testimony.
The phrase 'great abominations' echoed earlier warnings in Deuteronomy, where Moses predicted Israel would 'play the prostitute after the strange gods' and that God would 'hide His face' (Deut 31:16-18). Under King Josiah, the temple had been cleansed (2 Kings 23:4-6), but subsequent generations reversed those reforms. Now, within God's own house, elders burn incense to painted idols on the walls (vv.10-11). The 'hole in the wall' (v.7) suggests secret chambers where these rites were hidden, yet nothing is hidden from God. The progression of the vision is deliberate: each scene reveals a deeper layer of corruption, and each time God says Ezekiel will see 'greater abominations.' The withdrawal of God from His sanctuary is the slow, tragic consequence of a people who have exiled Him from their worship. This vision forces readers to ask whether our own gatherings may also be hiding what God sees clearly.
Textual Notes
The consulted commentaries and lexical sources note no significant textual variants for Ezekiel 8:6. The Hebrew text is stable across the major manuscripts and versions.
Reception History
Throughout church history, Ezekiel 8:6 has been read as a warning against idolatry and the loss of God's presence. Reformation commentators such as John Calvin used the verse to argue that persistent sin provokes God to withdraw His favor, linking it to the imminent judgment on Jerusalem. The verse also appears in later evangelical preaching on corporate repentance: if the church tolerates hidden sin, the Spirit may depart. Eastern Orthodox tradition has similarly reflected on the gradual departure of God's glory from the temple, seeing it as a pattern for the soul that drifts from God. The verse remains a staple in sermons on holiness and the danger of mixing worship with worldly practices.
Preaching This Verse
Three-point outline
- Seeing What God Sees: The question 'do you see?' is a call to perceive sin as God perceives it, not as a minor flaw but as abomination that defiles the holy place.
- The Gravity of Abomination: The 'great abominations' are not private sins; they are corporate, visible, and entrenched in the house of worship itself.
- The Cost of Presence: God's holy character cannot cohabitate with idolatry. His withdrawal is both judgment and the involuntary consequence of a people's choice to reject Him.
Five-point outline
- God's Initiative in Revelation: Yahweh approaches Ezekiel with a question, drawing the prophet into a shared assessment of the situation.
- The Specificity of Sin: The abominations are named and visible, no generality. They are committed 'here,' in the temple precincts.
- God's Relational Response: The result 'that I should go far off' is framed as a purpose or consequence, showing how deeply sin affects the divine-human relationship.
- The Promise of Escalation: 'You will again see yet other great abominations' warns that sin multiplies and that judgment will increase accordingly.
- The Role of the Prophet: Ezekiel is both witness and protester, standing between God and the people as he sees what must bring destruction.
Illustration hooks
- A house where trust is broken: a spouse repeatedly lies until the other finally leaves. The betrayal, not the departure, is the problem.
- A church that slowly replaces Scripture with cultural trends, until the name of Christ is barely mentioned, the building is still full, but the presence is gone.
- The 'hole in the wall' as a picture of hidden sin that we think no one sees, but God sees every chamber of our hearts.
Questions your congregation is asking
- Can God's presence leave a church or a person today? If so, how does that happen?
- What are the 'great abominations' of our own generation that we might be blind to?
- Is there a point of no return, where God says 'enough' and withdraws?
Leading a Discussion
This verse jolts us into a sober reality: sin in the place of worship can drive God away. As you gather, let this passage prompt honest reflection about the state of your own heart and community.
Discussion questions
- Read Ezekiel 8:5-6. What stands out to you about the way God describes the situation?
- God asks Ezekiel, 'Son of man, do you see what they do?' Why do you think God asks this? What is Ezekiel supposed to see?
- The phrase 'that I should go far off from my sanctuary' is shocking. What does it tell us about the nature of God and the nature of sin?
- How might the hidden abominations (the secret chambers in vv.7-12) be reflected in our own lives or communities?
- God says Ezekiel will see 'yet other great abominations.' What does this progression teach about sin and judgment?
- In what ways might we, like the elders, say 'The Lord does not see us' (v.12)? How can we guard against that deception?
- How does the vision of God's glory (Ezekiel 1) compare to its withdrawal here? What hope remains for restoration?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 31:16 | Yahweh said to Moses, “Behold, you shall sleep with your fathers. This people will rise up and play the prostitute after the strange gods of the land where they go to be among them, and will forsake me and break my covenant which I have made with them. |
| Deuteronomy 31:18 | I will surely hide my face in that day for all the evil which they have done, in that they have turned to other gods. |
| II Kings 23:4 | The king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the threshold, to bring out of Yahweh’s temple all the vessels that were made for Baal, for the Asherah, and for all the army of the sky; and he burned them outside of Jerusalem in the fields of the Kidron, and carried their ashes to Bethel. |
| II Kings 23:6 | He brought out the Asherah from Yahweh’s house, outside of Jerusalem, to the brook Kidron, and burned it at the brook Kidron, and beat it to dust, and cast its dust on the graves of the common people. |
| II Chronicles 36:14 | Moreover all the chiefs of the priests and the people trespassed very greatly after all the abominations of the nations; and they polluted Yahweh’s house which he had made holy in Jerusalem. |
| II Chronicles 36:17 | Therefore he brought on them the king of the Chaldeans, who killed their young men with the sword in the house of their sanctuary, and had no compassion on young man or virgin, old man or infirm. He gave them all into his hand. |
| Psalms 78:60 | so that he abandoned the tent of Shiloh, the tent which he placed among men, |
| Proverbs 5:14 | I have come to the brink of utter ruin, among the gathered assembly.” |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Calvin's Commentaries Reformed 1564
Calvin stresses that God showed the prophet the abominations in the temple to convince the skeptical exiles that Jerusalem's final destruction was both just and imminent. By making the prophet a witness and judge, God demonstrates that the coming vengeance is not only deserved but unavoidable.
Cambridge Bible for Schools and Colleges Anglican 1880
These abominations defile the Lord's sanctuary and drive him to abandon it, a withdrawal later symbolized when the cherubim depart in chapter 11. The command to "turn again and see" does not mean God will return; it actually promises the prophet will witness even greater abominations.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that Israel's abominations were deliberately intended to drive God away from His sanctuary. This makes the sin especially grievous, as it directly severs the divine presence. Worse abominations follow, showing the depth of their corruption.
Gill's Exposition of the Bible Baptist 1748
Gill observes that the idolatry committed right beside God's altar is so unbearable that it drives Him away from His sanctuary, or else drives the people far from true worship. He notes that the Hebrew phrase "greater abominations" may simply mean "great abominations" without comparison, emphasizing the severity of what Ezekiel will see next.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson, Fausset, and Brown stress that God's withdrawal from the sanctuary was not a free decision but a sorrowful necessity forced by the people's sin. This departure, which they link to Ezekiel 10:18, was the certain sign that the temple's destruction was coming.
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 the Jews committed their worst idolatries in the very court of God's temple, in plain view of His sanctuary. While they did not intend to drift far from God, their actions made that outcome unavoidable.