Ezekiel Chapter 8 verse 11 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 11. - Seventy men, etc. The number was probably chosen with reference to the "elders" who had seen the Divine glory in Exodus 24:9, 10. The Sanhedrin, or council of seventy, did not exist till after the Captivity. The number can scarcely have been accidental, and may imply that the elders were formally representative. Another Jaazaniah, the son of Jeremiah, appears in Jeremiah 35:3; yet another, the son of Azur, in Ezekiel 11:1. If the Shaphan mentioned is the scribe, the son of Azaliah, under Josiah (2 Kings 22:3), the father of Ahikam (2 Kings 22:12), of Elasah (Jeremiah 29:3), and of Gemariah (Jeremiah 36:10, 11, 12), and the grandfather of Gedaliah (Jeremiah 39:14, et al.), all of whom were prominent in the reform movement under Josiah, or as friends of Jeremiah, and no other Shaphan appears in history, the fact that one of his sons is the leader of the idolatrous company must have had for Ezekiel a specially painful significance. He could scarcely have forgotten the meaning of his name, "The Lord is listening," and probably refers to it in ver. 12. As the climax of this chamber of horrors, the seventy elders were all acting as priests, and were offering to their pictured idols the incense which none but the sons of Aaron had a right to use, and which they offered to Jehovah only.

Ellicott's Commentary

Ellicott's Commentary for English Readers(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 Exodus 24:9-10, and the other seventy selected to share with him in the gifts of the Spirit (Numbers 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 Ezekiel 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 (2Kings 22:3; 2Kings 22:14); while his son (Elasah) was one of the messengers by whom Jeremiah sent his prophecies to the Captivity (Jeremiah 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 Lord's house," in the fourth year of Jehoiakim (Jeremiah 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 Jeremiah's prophecies (Jeremiah 36:11; Jeremiah 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 (Jeremiah 39:14; Jeremiah 40:5), and was made governor over the remnant of the people (Jeremiah 40:11). Such being the family connections of Jaazaniah, the corruption which could make him a leader of idolatry is strongly shown. . . .