The Prophet here relates that he was carried to Jerusalem that he might behold the foul superstitions by which the Jews had defiled the temple. But first he says, that the form of a hand was put forth. Whence again we collect that the body was not solid or substantial which the Prophet had seen; but was only a visible figure as a symbol of God's presence. This explains the word likeness or figure, for it was not a real hand which seized the Prophet by the locks or hair of the head, but it was the likeness of a hand, and therefore he adds, in the visions of God it was done. He says indeed that he was carried up between heaven and earth, but let no one imagine that this was really done, for he explains himself and says, in the visions of God. By visions of God he understands a revelation free from all doubt: for there is a silent opposition between these divine revelations and the spectres which often deceive men's senses. Those who interpret "visions of God" simply as prophecy weaken what the Prophet wished to express emphatically; and those who think God's name used here as an epithet, (as the Hebrews call anything remarkable, divine,) also depart from the genuine sense of the Prophet. There is no doubt, therefore, that he opposes the visions of God to all spectres: for Satan as we know deludes men's senses with his prodigies and his wonderful arts of fascination: for it happens that the children of God are sometimes deluded: hence the Prophet, to take away all doubt from his teaching, says that he was carried to Jerusalem in visions of God, and adds, that he was carried to the northern gate. We know that there were many gates of the large area, so that the people's entrance should be more commodious. For if there had been only one gate open, they would have been more tumultuous, as a multitude usually is. The area of the temple then had an eastern and a northern gate: then it had other gates, which gave an easy entrance to the people as well as to the priests. The priests indeed had an inner area which was distinct, but when they offered victims on the altar, they mingled with the people. This therefore was the reason why the floor of the temple had different gates. Now the Prophet says, that he was carried to the porch of the gate, so that he did not penetrate directly into the secret part of the temple, but seemed to himself to be standing before the doors, till God informed him of what was doing within. He says, there was the seat of the idol. We know not what the idol was, except that the Prophet says it was abominable. He first calls it the idol of jealousy, and then adds the participle, provoking God to jealousy. But although the noun as well as the verb is often taken in a bad sense, yet God transfers the affection of jealousy to himself, and in this sense he says in Deuteronomy,

"They provoked me: they made me jealous with what is not God: therefore will I make them jealous," (Deuteronomy 32:21.)

He alludes to the jealousy of husband and wife, for if the woman prostitutes herself, the husband burns with indignation, and that outbreak of his anger is most flagrant, So also when the wife in her turn knows that her husband is an adulterer, she is carried away with intemperance and excess. Hence God, when he shows how he esteems his glory and worship, compares himself to a jealous man, when we turn aside to idolatrous and adulterous worship. In this sense the idol which was in the porch or entrance of the temple is called the idol of jealousy, and the idol which causes jealousy. Although we may also translate, it was the seat of the idol causing jealousy, since the noun, hanq, kenah, is taken in the ablative case. It is said that this idol provoked to jealousy, because the Jews by erecting this idol trod under foot their God, or at least endeavored to prostrate his glory. Now it follows --