13 He said also to me, You shall again see yet other great abominations which they do.
*Minor differences ignored. Grouped by changes, with first version listed as example.
He now mentions the third kind of idolatry by which the Jews polluted the temple; for this was a kind of sin peculiar to females; and we know that they were always more addicted to such wickedness. Satan, indeed, fascinates men always more than enough, but in women recklessness reigned more than superstition. They had therefore a female worship in bewailing Thammuz. Who Thammuz was is uncertain. Jerome translates it Adonis, and Adonis was beloved by Venus, as the poets trifle; and when torn to pieces by a boar, he was turned into a flower of sweetest odor; and in honor of Venus women yearly solemnized by lamentations the death of that beautiful youth; but it is not probable that this rite prevailed in Judaea, because we do not read that this lamentation was practiced in the neighboring regions, but in Greece and Asia Minor I refer it rather to Osiris, for, as we said before, the Jews were neighbors to the Egyptians -- hence they adopted various rites from them; but we know that Osiris was yearly wept for by the Egyptians, and that great pollution occurred; for they carried the virile member on a pole in procession, and called it Phallus; [1] and women also showed their parts to the idol, as if offering themselves to debauchery. This was a most disgraceful spectacle. But I conjecture that the Jews had adopted this rite when the women bewailed Thammuz. Here also we perceive, that when once Satan has prevailed, and cast men into deep depravity, they despise all moderation, nay, are reduced to more than brutal stupor. Who would think this could occur, that women should be reduced to such a pitch of defilement, when they had been taught in the doctrine of the law from their early childhood. But when God's temple was open to such pollutions, we see the Jews so blinded by madness, that God already was showing signs of his extreme vengeance, since he had endured them up to this point.
1 - Herod. 2, c. 48. -- Ed.
He said also unto me, turn thee yet again,.... Towards the north, as before; See Gill on Ezekiel 8:6;
and thou shall see greater abominations that they do; or: "the great abominations"; for so the words may be strictly rendered; nor does it appear that what follows, though great abominations, were greater than the creeping things, four footed beasts, and other idols, or dunghill gods, portrayed upon the walls, which the elders of Israel burnt incense to.
The yearly lamenting for Tammuz was attended with infamous practices; and the worshippers of the sun here described, are supposed to have been priests. The Lord appeals to the prophet concerning the heinousness of the crime; "and lo, they put the branch to their nose," denoting some custom used by idolaters in honour of the idols they served. The more we examine human nature and our own hearts, the more abominations we shall discover; and the longer the believer searches himself, the more he will humble himself before God, and the more will he value the fountain open for sin, and seek to wash therein.
Third Abomination: Worship of Thammuz
Ezekiel 8:13. And He said to me, Thou shalt yet again see still greater abominations which they do. Ezekiel 8:14. And He brought me to the entrance of the gate of the house of Jehovah, which is towards the north, and behold there sat the women, weeping for Thammuz. Ezekiel 8:15. And He said to me, Dost thou see it, O son of man? Thou shalt yet again see still greater abominations than these. - The prophet is taken from the entrance into the court to the entrance of the gate of the temple, to see the women sitting there weeping for Thammuz. The article in הנּשׁים is used generically. Whilst the men of the nation, represented by the seventy elders, were secretly carrying on their idolatrous worship, the women were sitting at the temple gate, and indulging in public lamentation for Thammuz. Under the weeping for Thammuz, Jerome (with Melito of Sardis and all the Greek Fathers) has correctly recognised the worship of Adonis. "תּמּוּז, Θαμμούζ or Θαμμούς," says Jerome, "whom we have interpreted as Adonis, is called Thamuz both in Hebrew and Syriac; and because, according to the heathen legend, this lover of Venus and most beautiful youth is said to have been slain in the month of June and then restored to life again, they call this month of June by the same name, and keep an annual festival in his honour, at which he is lamented by women as though he were dead, and then afterwards celebrated in songs as having come to life again." This view has not been shaken even by the objections raised by Chwolson in his Ssaabins (II. 27. 202ff.), his relics of early Babylonian literature (p. 101), and his Tammuz and human-worship among the ancient Babylonians. For the myth of Thammuz, mentioned in the Nabataean writings as a man who was put to death by the king of Babylon, whom he had commanded to introduce the worship of the seven planets and the twelve signs of the zodiac, and who was exalted to a god after his death, and honoured with a mourning festival, is nothing more than a refined interpretation of the very ancient nature-worship which spread over the whole of Hither Asia, and in which the power of the sun over the vegetation of the year was celebrated. The etymology of the word Tammuz is doubtful. It is probably a contraction of תּמזוּז, from מזז = מסס, so that it denotes the decay of the force of nature, and corresponds to the Greek ἀφανισμὸς ̓Αδώνιδος (see Hvernick in loc.).
Greater - Either because added to all the rest: or, because some circumstances in these make them more abominable.
*More commentary available at chapter level.