Ezekiel 7:2-27
CHAPTER 7
Eze 7:1-27. Lamentation over the Coming Ruin of Israel; the Penitent Reformation of a Remnant; the Chain Symbolizing the Captivity.
2. An end, the end--The indefinite "an" expresses the general fact of God bringing His long-suffering towards the whole of Judea to an end; "the," following, marks it as more definitely fixed (Am 8:2). 4. thine abominations--the punishment of thine abominations. shall be in the midst of thee--shall be manifest to all. They and thou shall recognize the fact of thine abominations by thy punishment which shall everywhere befall thee, and that manifestly. 5. An evil, an only evil--a peculiar calamity such as was never before; unparalleled. The abruptness of the style and the repetitions express the agitation of the prophet's mind in foreseeing these calamities. 6. watcheth for thee--rather, "waketh for thee." It awakes up from its past slumber against thee (Psa 78:65, 66). 7. The morning--so Chaldean and Syriac versions (compare Joe 2:2). Ezekiel wishes to awaken them from their lethargy, whereby they were promising to themselves an uninterrupted night (1Th 5:5-7), as if they were never to be called to account [Calvin]. The expression, "morning," refers to the fact that this was the usual time for magistrates giving sentence against offenders (compare Eze 7:10, below; Psa 101:8; Jr 21:12). Gesenius, less probably, translates, "the order of fate"; thy turn to be punished. not the sounding again--not an empty echo, such as is produced by the reverberation of sounds in "the mountains," but a real cry of tumult is coming [Calvin]. Perhaps it alludes to the joyous cries of the grape-gatherers at vintage on the hills [Grotius], or of the idolaters in their dances on their festivals in honor of their false gods [Tirinus]. Havernick translates, "no brightness." 8-9. Repetition of Eze 7:3, 4; sadly expressive of accumulated woes by the monotonous sameness. 10. rod ... blossomed, pride ... budded--The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Is 10:5; Jr 51:20). The rod sprouting (as the word ought to be translated), &c., implies that God does not move precipitately, but in successive steps. He as it were has planted the ministers of His vengeance, and leaves them to grow till all is ripe for executing His purpose. "Pride" refers to the insolence of the Babylonian conqueror (Jr 50:31, 32). The parallelism ("pride" answering to "rod") opposes Jerome's view, that "pride" refers to the Jews who despised God's threats; (also Calvin's, "though the rod grew in Chaldea, the root was with the Jews"). The "rod" cannot refer, as Grotius thought, to the tribe of Judah, for it evidently refers to the "smiteth" (Eze 7:9) as the instrument of smiting. 11. Violence (that is, the violent foe) is risen up as a rod of (that is, to punish the Jews') wickedness (Zec 5:8). theirs--their possessions, or all that belongs to them, whether children or goods. Grotius translates from a different Hebrew root, "their nobles," literally, "their tumultuous trains" (Margin) which usually escorted the nobles. Thus "nobles" will form a contrast to the general "multitude." neither ... wailing--(Jr 16:4-7; 25:33). Gesenius translates, "nor shall there be left any beauty among them." English Version is supported by the old Jewish interpreters. So general shall be the slaughter, none shall be left to mourn the dead. 12. let not ... buyer rejoice--because he has bought an estate at a bargain price. nor ... seller mourn--because he has had to sell his land at a sacrifice through poverty. The Chaldeans will be masters of the land, so that neither shall the buyer have any good of his purchase, nor the seller any loss; nor shall the latter (Eze 7:13) return to his inheritance at the jubilee year (see Le 25:13). Spiritually this holds good now, seeing that "the time is short"; "they that rejoice should be as though they rejoiced not, and they that buy as though they possessed not": Paul (1Co 7:30) seems to allude to Ezekiel here. Jr 32:15, 37, 43, seems to contradict Ezekiel here. But Ezekiel is speaking of the parents, and of the present; Jeremiah, of the children, and of the future. Jeremiah is addressing believers, that they should hope for a restoration; Ezekiel, the reprobate, who were excluded from hope of deliverance. 13. although they were yet alive--although they should live to the year of jubilee. multitude thereof--namely, of the Jews. which shall not return--answering to "the seller shall not return"; not only he, but the whole multitude, shall not return. Calvin omits "is" and "which": "the vision touching the whole multitude shall not return" void (Is 55:11). neither shall any strengthen himself in the iniquity of his life--No hardening of one's self in iniquity will avail against God's threat of punishment. Fairbairn translates, "no one by his iniquity shall invigorate his life"; referring to the jubilee, which was regarded as a revivification of the whole commonwealth, when, its disorders being rectified, the body politic sprang up again into renewed life. That for which God thus provided by the institution of the jubilee and which is now to cease through the nation's iniquity, let none think to bring about by his iniquity. 14. They have blown the trumpet--rather, "Blow the trumpet," or, "Let them blow the trumpet" to collect soldiers as they will, "to make all ready" for encountering the foe, it will be of no avail; none will have the courage to go to the battle (compare Jr 6:1), [Calvin]. 15. No security should anywhere be found (De 32:25). Fulfilled (La 1:20); also at the Roman invasion (Mt 24:16-18). 16. (Eze 6:6). like doves--which, though usually frequenting the valleys, mount up to the mountains when fearing the bird-catcher (Psa 11:1). So Israel, once dwelling in its peaceful valleys, shall flee from the foe to the mountains, which, as being the scene of its idolatries, were justly to be made the scene of its flight and shame. The plaintive note of the dove (Is 59:11) represents the mournful repentance of Israel hereafter (Zec 12:10-12). 17. shall be weak as water--literally, "shall go (as) waters"; incapable of resistance (Jos 7:5; Psa 22:14; Is 13:7). 18. cover them--as a garment. baldness--a sign of mourning (Is 3:24; Jr 48:37; Mi 1:16). 19. cast ... silver in ... streets--just retribution; they had abused their silver and gold by converting them into idols, "the stumbling-block of their iniquity" (Eze 14:3, 4, that is, an occasion of sinning); so these silver and gold idols, so far from "being able to deliver them in the day of the Lord's wrath" (see Pr 11:4), shall, in despair, be cast by them into the streets as a prey to the foe, by whom they shall be "removed" (Grotius translates as the Margin, "shall be despised as an unclean thing"); or rather, as suits the parallelism, "shall be put away from them" by the Jews [Calvin]. "They (the silver and gold) shall not satisfy their souls," that is, their cravings of appetite and other needs. 20. beauty of his ornament--the temple of Jehovah, the especial glory of the Jews, as a bride glories in her ornaments (the very imagery used by God as to the temple, Eze 16:10, 11). Compare Eze 24:21: "My sanctuary, the excellency of your strength, the desire of your eyes." images ... therein--namely, in the temple (Eze 8:3-17). set it far from them--God had "set" the temple (their "beauty of ornament") "for His majesty"; but they had set up "abominations therein"; therefore God, in just retribution, "set it far from them," (that is, removed them far from it, or took it away from them [Vatablus]). The Margin translates, "Made it unto them an unclean thing" (compare Margin on Eze 7:19, "removed"); what I designed for their glory they turned to their shame, therefore I will make it turn to their ignominy and ruin. 21. strangers--barbarous and savage nations. 22. pollute my secret place--just retribution for the Jews' pollution of the temple. "Robbers shall enter and defile" the holy of holies, the place of God's manifested presence, entrance into which was denied even to the Levites and priests and was permitted to the high priest only once a year on the great day of atonement. 23. chain--symbol of the captivity (compare Jr 27:2). As they enchained the land with violence, so shall they be chained themselves. It was customary to lead away captives in a row with a chain passed from the neck of one to the other. Therefore translate as the Hebrew requires, "the chain," namely, that usually employed on such occasions. Calvin explains it, that the Jews should be dragged, whether they would or no, before God's tribunal to be tried as culprits in chains. The next words favor this: "bloody crimes," rather, "judgment of bloods," that is, with blood sheddings deserving the extreme judicial penalty. Compare Jr 51:9: "Her judgment reacheth unto heaven." 24. worst of the heathen--literally, "wicked of the nations"; the giving up of Israel to their power will convince the Jews that this is a final overthrow. pomp of ... strong--the pride wherewith men "stiff of forehead" despise the prophet. holy places--the sacred compartments of the temple (Psa 68:35; Jr 51:51) [Calvin]. God calls it "their holy places," because they had so defiled it that He regarded it no longer as His. However, as the defilement of the temple has already been mentioned (Eze 7:20, 22), and "their sacred places" are introduced as a new subject, it seems better to understand this of the places dedicated to their idols. As they defiled God's sanctuary, He will defile their self-constituted "sacred places." 25. peace, and ... none--(1Th 5:3). 26. Mischief ... upon ... mischief--(De 32:23; Jr 4:20). This is said because the Jews were apt to fancy, at every abatement of suffering, that their calamities were about to cease; but God will accumulate woe on woe. rumour--of the advance of the foe, and of his cruelty (Mt 24:6). seek a vision--to find some way of escape from their difficulties (Is 26:9). So Zedekiah consulted Jeremiah (Jr 37:17; 38:14). law shall perish--fulfilled (Eze 20:1, 3; Psa 74:9; La 2:9; compare Am 8:11); God will thus set aside the idle boast, "The law shall not perish from the priest" (Jr 18:18). ancients--the ecclesiastical rulers of the people. 27. people of the land--the general multitude, as distinguished from the "king" and the "prince." The consternation shall pervade all ranks. The king, whose duty it was to animate others and find a remedy for existing evils, shall himself be in the utmost anxiety; a mark of the desperate state of affairs. clothed with desolation--Clothing is designed to keep off shame; but in this case shame shall be the clothing. after their way--because of their wicked ways. deserts--literally, "judgments," that is, what just judgment awards to them; used to imply the exact correspondence of God's judgment with the judicial penalties they had incurred: they oppressed the poor and deprived them of liberty; therefore they shall be oppressed and lose their own liberty. Ezekiel 8
CHAPTER 8
Eze 8:1-18. This eighth chapter begins a new stage of Ezekiel's prophecies and continues to the end of the eleventh chapter. The connected visions at Eze 3:12-7:27 comprehended Judah and Israel; but the visions (Eze 8:1-11:25) refer immediately to Jerusalem and the remnant of Judah under Zedekiah, as distinguished from the Babylonian exiles. 1. sixth year--namely, of the captivity of Jehoiachin, as in Eze 1:2, the "fifth year" is specified. The lying on his sides three hundred ninety and forty days (Eze 4:5, 6) had by this time been completed, at least in vision. That event was naturally a memorable epoch to the exiles; and the computation of years from it was to humble the Jews, as well as to show their perversity in not having repented, though so long and severely chastised. elders--namely, those carried away with Jehoiachin, and now at the Chebar. sat before me--to hear the word of God from me, in the absence of the temple and other public places of Sabbath worship, during the exile (Eze 33:30, 31). It was so ordered that they were present at the giving of the prophecy, and so left without excuse. hand of ... Lord God fell ... upon me--God's mighty operation fell, like a thunderbolt, upon me (in Eze 1:3, it is less forcible, "was upon him"); whatever, therefore, he is to utter is not his own, for he has put off the mere man, while the power of God reigns in him [Calvin]. 2. likeness--understand, "of a man," that is, of Messiah, the Angel of the covenant, in the person of whom alone God manifests Himself (Eze 1:26; Joh 1:18). The "fire," from "His loins downward," betokens the vengeance of God kindled against the wicked Jews, while searching and purifying the remnant to be spared. The "brightness ... upward" betokens His unapproachable majesty (1Ti 6:16). For Hebrew, eesh, "fire," the Septuagint, &c., read ish, "a man." colour of amber--the glitter of chasmal [Fairbairn], (see on Eze 1:4, "polished brass"). 3. Instead of prompting him to address directly the elders before him, the Spirit carried him away in vision (not in person bodily) to the temple at Jerusalem; he proceeds to report to them what he witnessed: his message thus falls into two parts: (1) The abominations reported in Eze 8:1-18. (2) The dealings of judgment and mercy to be adopted towards the impenitent and penitent Israelites respectively (Eze 9:1-11:25). The exiles looked hopefully towards Jerusalem and, so far from believing things there to be on the verge of ruin, expected a return in peace; while those left in Jerusalem eyed the exiles with contempt, as if cast away from the Lord, whereas they themselves were near God and ensured in the possessions of the land (Eze 11:15). Hence the vision here of what affected those in Jerusalem immediately was a seasonable communication to the exiles away from it. door of the inner gate--facing the north, the direction in which he came from Chebar, called the "altar-gate" (Eze 8:5); it opened into the inner court, wherein stood the altar of burnt offering; the inner court (1Ki 6:36) was that of the priests; the outer court (Eze 10:5), that of the people, where they assembled. seat--the pedestal of the image. image of jealousy--Astarte, or Asheera (as the Hebrew for "grove" ought to be translated, 2Ki 21:3, 7; 23:4, 7), set up by Manasseh as a rival to Jehovah in His temple, and arresting the attention of all worshippers as they entered; it was the Syrian Venus, worshipped with licentious rites; the "queen of heaven," wife of Phoenician Baal. Havernick thinks all the scenes of idolatry in the chapter are successive portions of the festival held in honor of Tammuz or Adonis (Eze 8:14). Probably, however, the scenes are separate proofs of Jewish idolatry, rather than restricted to one idol. provoketh to jealousy--calleth for a visitation in wrath of the "jealous God," who will not give His honor to another (compare the second commandment, Ex 20:5). Jerome refers this verse to a statue of Baal, which Josiah had overthrown and his successors had replaced. 4. The Shekinah cloud of Jehovah's glory, notwithstanding the provocation of the idol, still remains in the temple, like that which Ezekiel saw "in the plain" (Eze 3:22, 23); not till Eze 10:4, 18 did it leave the temple at Jerusalem, showing the long-suffering of God, which ought to move the Jews to repentance. 5. gate of ... altar--the principal avenue to the altar of burnt offering; as to the northern position, see 2Ki 16:14. Ahaz had removed the brazen altar from the front of the Lord's house to the north of the altar which he had himself erected. The locality of the idol before God's own altar enhances the heinousness of the sin. 6. that I should go far off from my sanctuary--"that I should (be compelled by their sin to) go far off from my sanctuary"--(Eze 10:18); the sure precursor of its destruction. 7. door of the court--that is, of the inner court (Eze 8:3); the court of the priests and Levites, into which now others were admitted in violation of the law [Grotius]. hole in ... wall--that is, an aperture or window in the wall of the priests' chambers, through which he could see into the various apartments, wherein was the idolatrous shrine. 8. dig--for it had been blocked up during Josiah's reformation. Or rather, the vision is not of an actual scene, but an ideal pictorial representation of the Egyptian idolatries into which the covenant-people had relapsed, practising them in secret places where they shrank from the light of day [Fairbairn], (Joh 3:20). But compare, as to the literal introduction of idolatries into the temple, Eze 5:11; Jr 7:30; 32:34. 10. creeping things ... beasts--worshipped in Egypt; still found portrayed on their chamber walls; so among the Troglodytæ. round about--On every side they surrounded themselves with incentives to superstition. 11. seventy men--the seventy members composing the Sanhedrim, or great council of the nation, the origination of which we find in the seventy elders, representatives of the congregation, who went up with Moses to the mount to behold the glory of Jehovah, and to witness the secret transactions relating to the establishment of the covenant; also, in the seventy elders appointed to share the burden of the people with Moses. How awfully it aggravates the national sin, that the seventy, once admitted to the Lord's secret council (Psa 25:14), should now, "in the dark," enter "the secret" of the wicked (Ge 49:6), those judicially bound to suppress idolatry being the ringleaders of it! Jaazaniah--perhaps chief of the seventy: son of Shaphan, the scribe who read to Josiah the book of the law; the spiritual privileges of the son (2Ki 22:10-14) increased his guilt. The very name means, "Jehovah hears," giving the lie to the unbelief which virtually said (Eze 9:9), "The Lord seeth us not," &c. (compare Psa 10:11, 14; 50:21; 94:7, 9). The offering of incense belonged not to the elders, but to the priests; this usurpation added to the guilt of the former. cloud of incense--They spared no expense for their idols. Oh, that there were the same liberality toward the cause of God! 12. every man in ... chambers of ... imagery--The elders ("ancients") are here the representatives of the people, rather than to be regarded literally. Mostly, the leaders of heathen superstitions laughed at them secretly, while publicly professing them in order to keep the people in subjection. Here what is meant is that the people generally addicted themselves to secret idolatry, led on by their elders; there is no doubt, also, allusion to the mysteries, as in the worship of Isis in Egypt, the Eleusinian in Greece, &c., to which the initiated alone were admitted. "The chambers of imagery" are their own perverse imaginations, answering to the priests' chambers in the vision, whereon the pictures were portrayed (Eze 8:10). Lord ... forsaken ... earth--They infer this because God has left them to their miseries, without succoring them, so that they seek help from other gods. Instead of repenting, as they ought, they bite the curb [Calvin]. 14. From the secret abominations of the chambers of imagery, the prophet's eye is turned to the outer court at the north door; within the outer court women were not admitted, but only to the door. sat--the attitude of mourners (Job 2:13; Is 3:26). Tammuz--from a Hebrew root, "to melt down." Instead of weeping for the national sins, they wept for the idol. Tammuz (the Syrian for Adonis), the paramour of Venus, and of the same name as the river flowing from Lebanon; killed by a wild boar, and, according to the fable, permitted to spend half the year on earth, and obliged to spend the other half in the lower world. An annual feast was celebrated to him in June (hence called Tammuz in the Jewish calendar) at Byblos, when the Syrian women, in wild grief, tore off their hair and yielded their persons to prostitution, consecrating the hire of their infamy to Venus; next followed days of rejoicing for his return to the earth; the former feast being called "the disappearance of Adonis," the latter, "the finding of Adonis." This Phoenician feast answered to the similar Egyptian one in honor of Osiris. The idea thus fabled was that of the waters of the river and the beauties of spring destroyed by the summer heat. Or else, the earth being clothed with beauty, during the half year when the sun is in the upper hemisphere, and losing it when he departs to the lower. The name Adonis is not here used, as Adon is the appropriated title of Jehovah. 15-16. The next are "greater abominations," not in respect to the idolatry, but in respect to the place and persons committing it. In "the inner court," immediately before the door of the temple of Jehovah, between the porch and the altar, where the priests advanced only on extraordinary occasions (Joe 2:17), twenty-five men (the leaders of the twenty-four courses or orders of the priests, 1Ch 24:18, 19, with the high priest, "the princes of the sanctuary," Is 43:28), representing the whole priesthood, as the seventy elders represented the people, stood with their backs turned on the temple, and their faces towards the east, making obeisance to the rising sun (contrast 1Ki 8:44). Sun-worship came from the Persians, who made the sun the eye of their god Ormuzd. It existed as early as Job (Job 31:26; compare De 4:19). Josiah could only suspend it for the time of his reign (2Ki 23:5, 11); it revived under his successors. 17. put ... branch to ... nose--proverbial, for "they turn up the nose in scorn," expressing their insolent security [Septuagint]. Not content with outraging "with their violence" the second table of the law, namely, that of duty towards one's neighbor, "they have returned" (that is, they turn back afresh) to provoke Me by violations of the first table [Calvin]. Rather, they held up a branch or bundle of tamarisk (called barsom) to their nose at daybreak, while singing hymns to the rising sun [Strabo, 1.15, p. 733]. Sacred trees were frequent symbols in idol-worship. Calvin translates, "to their own ruin," literally, "to their nose," that is, with the effect of rousing My anger (of which the Hebrew is "nose") to their ruin. 18. though they cry ... yet will I not hear--(Pr 1:28; Is 1:15). Ezekiel 9
CHAPTER 9
Eze 9:1-11. Continuation of the Preceding Vision: The Sealing of the Faithful.
1. cried--contrasted with their "cry" for mercy (Eze 8:18) is the "cry" here for vengeance, showing how vain was the former. them that have charge--literally, officers; so "officers" (Is 60:17), having the city in charge, not to guard, but to punish it. The angels who as "watchers" fulfil God's judgments (Da 4:13, 17, 23; 10:20, 21); the "princes" (Jr 39:3) of Nebuchadnezzar's army were under their guidance. draw near--in the Hebrew intensive, "to draw near quickly." 2. clothed with linen--(Da 10:5; 12:6, 7). His clothing marked his office as distinct from that of the six officers of vengeance; "linen" characterized the high priest (Le 16:4); emblematic of purity. The same garment is assigned to the angel of the Lord (for whom Michael is but another name) by the contemporary prophet Daniel (Da 10:5; 12:6, 7). Therefore the intercessory High Priest in heaven must be meant (Zec 1:12). The six with Him are His subordinates; therefore He is said to be "among them," literally, "in the midst of them," as their recognized Lord (He 1:6). He appears as a "man," implying His incarnation; as "one" (compare 1Ti 2:5). Salvation is peculiarly assigned to Him, and so He bears the "inkhorn" in order to "mark" His elect (Eze 9:4; compare Ex 12:7; Re 7:3; 9:4; 13:16, 17; 20:4), and to write their names in His book of life (Re 13:8). As Oriental scribes suspend their inkhorn at their side in the present day, and as a "scribe of the host is found in Assyrian inscriptions accompanying the host" to number the heads of the slain, so He stands ready for the work before Him. "The higher gate" was probably where now the gate of Damascus is. The six with Him make up the sacred and perfect number, seven (Zec 3:9; Re 5:6). The executors of judgment on the wicked, in Scripture teaching, are good, not bad, angels; the bad have permitted to them the trial of the pious (Job 1:12; 2Co 12:7). The judgment is executed by Him (Eze 10:2, 7; Joh 5:22, 27) through the six (Mt 13:41; 25:31); so beautifully does the Old Testament harmonize with the New Testament. The seven come "from the way of the north"; for it was there the idolatries were seen, and from the same quarter must proceed the judgment (Babylon lying northeast of Judea). So Mt 24:28. stood--the attitude of waiting reverently for Jehovah's commands. brazen altar--the altar of burnt offerings, not the altar of incense, which was of gold. They "stood" there to imply reverent obedience; for there God gave His answers to prayer [Calvin]; also as being about to slay victims to God's justice, they stand where sacrifices are usually slain [Grotius], (Eze 39:17; Is 34:6; Jr 12:3; 46:10). 3. glory of ... God--which had heretofore, as a bright cloud, rested on the mercy seat between the cherubim in the holy of holies (2Sa 6:2; Psa 80:1); its departure was the presage of the temple being given up to ruin; its going from the inner sanctuary to the threshold without, towards the officers standing at the altar outside, was in order to give them the commission of vengeance. 4. midst of ... city ... midst of Jerusalem--This twofold designation marks more emphatically the scene of the divine judgments. a mark--literally, the Hebrew letter Tau, the last in the alphabet, used as a mark ("my sign," Job 31:35, Margin); literally, Tau; originally written in the form of a cross, which Tertullian explains as referring to the badge and only means of salvation, the cross of Christ. But nowhere in Scripture are the words which are now employed as names of letters used to denote the letters themselves or their figures [Vitringa]. The noun here is cognate to the verb, "mark a mark." So in Re 7:3 no particular mark is specified. We seal what we wish to guard securely. When all things else on earth are confounded, God will secure His people from the common ruin. God gives the first charge as to their safety before He orders the punishment of the rest (Psa 31:20; Is 26:20, 21). So in the case of Lot and Sodom (Ge 19:22); also the Egyptian first-born were not slain till Israel had time to sprinkle the blood-mark, ensuring their safety (compare Re 7:3; Am 9:9). So the early Christians had Pella provided as a refuge for them, before the destruction of Jerusalem. upon the foreheads--the most conspicuous part of the person, to imply how their safety would be manifested to all (compare Jr 15:11; 39:11-18). It was customary thus to mark worshippers (Re 13:16; 14:1, 9) and servants. So the Church of England marks the forehead with the sign of the cross in baptizing. At the exodus the mark was on the houses, for then it was families; here, it is on the foreheads, for it is individuals whose safety is guaranteed. sigh and ... cry--similarly sounding verbs in Hebrew, as in English Version, expressing the prolonged sound of their grief. "Sigh" implies their inward grief ("groanings which cannot be uttered," Ro 8:26); "cry," the outward expression of it. So Lot (2Pe 2:7, 8). Tenderness should characterize the man of God, not harsh sternness in opposing the ungodly (Psa 119:53, 136; Jr 13:17; 2Co 12:21); at the same time zeal for the honor of God (Psa 69:9, 10; 1Jo 5:19). 5. the others--the six officers of judgment (Eze 9:2). 6. come not near any ... upon whom ... mark--(Re 9:4). It may be objected that Daniel, Jeremiah, and others were carried away, whereas many of the vilest were left in the land. But God does not promise believers exemption from all suffering, but only from what will prove really and lastingly hurtful to them. His sparing the ungodly turns to their destruction and leaves them without excuse [Calvin]. However, the prophecy waits a fuller and final fulfilment, for Re 7:3-8, in ages long after Babylon, foretells, as still future, the same sealing of a remnant (one hundred forty-four thousand) of Israel previous to the final outpouring of wrath on the rest of the nation; the correspondence is exact; the same pouring of fire from the altar follows the marking of the remnant in both (compare Re 8:5, with Eze 10:2). So Zec 13:9; 14:2, distinguish the remnant from the rest of Israel. begin at ... sanctuary--For in it the greatest abominations had been committed; it had lost the reality of consecration by the blood of victims sacrificed to idols; it must, therefore, lose its semblance by the dead bodies of the slain idolaters (Eze 9:7). God's heaviest wrath falls on those who have sinned against the highest privileges; these are made to feel it first (1Pe 4:17, 18). He hates sin most in those nearest to Him; for example, the priests, &c. ancient men--the seventy elders. 8. I was left--literally, "there was left I." So universal seemed the slaughter that Ezekiel thought himself the only one left [Calvin]. He was the only one left of the priests "in the sanctuary." fell upon my face--to intercede for his countrymen (so Nu 16:22). all the residue--a plea drawn from God's covenant promise to save the elect remnant. 9. exceeding--literally, "very, very"; doubled. perverseness--"apostasy" [Grotius]; or, "wresting aside of justice." Lord ... forsaken ... earth ... seeth not--The order is reversed from Eze 8:12. There they speak of His neglect of His people in their misery; here they go farther and deny His providence (Psa 10:11), so that they may sin fearlessly. God, in answer to Ezekiel's question (Eze 9:8), leaves the difficulty unsolved; He merely vindicates His justice by showing it did not exceed their sin: He would have us humbly acquiesce in His judgments, and wait and trust. 10. mine eye--to show them their mistake in saying, "The Lord seeth not." recompense their way upon their head--(Pr 1:31). Retribution in kind. 11. I have done as thou hast commanded--The characteristic of Messiah (Joh 17:4). So the angels (Psa 103:21); and the apostles report their fulfilment of their orders (Mr 6:30). Ezekiel 10
CHAPTER 10
Eze 10:1-22. Vision of Coals of Fire Scattered over the City:
Repetition of the Vision of the Cherubim. 1. The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, 26). cherubim--in Eze 1:5, called "living creatures." The repetition of the vision implies that the judgments are approaching nearer and nearer. These two visions of Deity were granted in the beginning of Ezekiel's career, to qualify him for witnessing to God's glory amidst his God-forgetting people and to stamp truth on his announcements; also to signify the removal of God's manifestation from the visible temple (Eze 10:18) for a long period (Eze 43:2). The feature (Eze 10:12) mentioned as to the cherubim that they were "full of eyes," though omitted in the former vision, is not a difference, but a more specific detail observed by Ezekiel now on closer inspection. Also, here, there is no rainbow (the symbol of mercy after the flood of wrath) as in the former; for here judgment is the prominent thought, though the marking of the remnant in Eze 9:4, 6 shows that there was mercy in the background. The cherubim, perhaps, represent redeemed humanity combining in and with itself the highest forms of subordinate creaturely life (compare Ro 8:20). Therefore they are associated with the twenty-four elders and are distinguished from the angels (Re 5:1-14). They stand on the mercy seat of the ark, and on that ground become the habitation of God from which His glory is to shine upon the world. The different forms symbolize the different phases of the Church. So the quadriform Gospel, in which the incarnate Saviour has lodged the revelation of Himself in a fourfold aspect, and from which His glory shines on the Christian world, answers to the emblematic throne from which He shone on the Jewish Church. 2. he--Jehovah; He who sat on the "throne." the man--the Messenger of mercy becoming the Messenger of judgment (see on Eze 9:2). Human agents of destruction shall fulfil the will of "the Man," who is Lord of men. wheels--Hebrew, galgal, implying quick revolution; so the impetuous onset of the foe (compare Eze 23:24; 26:10); whereas "ophan," in Eze 1:15, 16 implies mere revolution. coals of fire--the wrath of God about to burn the city, as His sword had previously slain its guilty inhabitants. This "fire," how different from the fire on the altar never going out (Le 6:12, 13), whereby, in type, peace was made with God! Compare Is 33:12, 14. It is therefore not taken from the altar of reconciliation, but from between the wheels of the cherubim, representing the providence of God, whereby, and not by chance, judgment is to fall. 3. right ... of ... house--The scene of the locality whence judgment emanates is the temple, to mark God's vindication of His holiness injured there. The cherubim here are not those in the holy of holies, for the latter had not "wheels." They stood on "the right of the house," that is, the south, for the Chaldean power, guided by them, had already advanced from the north (the direction of Babylon), and had destroyed the men in the temple, and was now proceeding to destroy the city, which lay south and west. the cherubim ... the man--There was perfect concert of action between the cherubic representative of the angels and "the Man," to minister to whom they "stood" there (Eze 10:7). cloud--emblem of God's displeasure; as the "glory" or "brightness" (Eze 10:4) typifies His majesty and clearness in judgment. 4. The court outside was full of the Lord's brightness, while it was only the cloud that filled the house inside, the scene of idolatries, and therefore of God's displeasure. God's throne was on the threshold. The temple, once filled with brightness, is now darkened with cloud. 5. sound of ... wings--prognostic of great and awful changes. voice of ... God--the thunder (Psa 29:3, &c.). 6. went in--not into the temple, but between the cherubim. Ezekiel sets aside the Jews' boast of the presence of God with them. The cherubim, once the ministers of grace, are now the ministers of vengeance. When "commanded," He without delay obeys (Psa 40:8; He 10:7). 7. See on Eze 10:3. one cherub--one of the four cherubim. his hand--(Eze 1:8). went out--to burn the city. 8. The "wings" denote alacrity, the "hands" efficacy and aptness, in executing the functions assigned to them. 9. wheels--(See on Eze 1:15, 16). The things which, from Eze 10:8 to the end of the chapter, are repeated from the first chapter are expressed more decidedly, now that he gets a nearer view: the words "as it were," and "as if," so often occurring in the first chapter, are therefore mostly omitted. The "wheels" express the manifold changes and revolutions in the world; also that in the chariot of His providence God transports the Church from one place to another and everywhere can preserve it; a truth calculated to alarm the people in Jerusalem and to console the exiles [Polanus]. 10. four had one likeness--In the wonderful variety of God's works there is the greatest harmony:-- "In human works, though labored on with pain, One thousand movements scarce one purpose gain; In God's one single doth its end produce, Yet serves to second, too, some other use. (See on Eze 1:16). wheel ... in ... a wheel--cutting one another at fight angles, so that the whole might move in any of the four directions or quarters of the world. God's doings, however involved they seem to us, cohere, so that lower causes subserve the higher. 11. (See on Eze 1:17). turned not--without accomplishing their course (Is 55:11) [Grotius]. Rather, "they moved straight on without turning" (so Eze 1:9). Having a face towards each of the four quarters, they needed not to turn around when changing their direction. whither ... head looked--that is, "whither the head" of the animal cherub-form, belonging to and directing each wheel, "looked," thither the wheel "followed." The wheels were not guided by some external adventitious impetus, but by some secret divine impulse of the cherubim themselves. 12. body--literally, "flesh," because a body consists of flesh. wheels ... full of eyes--The description (Eze 1:18) attributes eyes to the "wheels" alone; here there is added, on closer observation, that the cherubim themselves had them. The "eyes" imply that God, by His wisdom, beautifully reconciles seeming contrarieties (compare 2Ch 16:9; Pr 15:3; Zec 4:10). 13. O wheel--rather, "they were called, whirling," that is, they were most rapid in their revolutions [Maurer]; or, better, "It was cried unto them, The whirling" [Fairbairn]. Galgal here used for "wheel," is different from ophan, the simple word for "wheel." Galgal is the whole wheelwork machinery with its whirlwind-like rotation. Their being so addressed is in order to call them immediately to put themselves in rapid motion. 14. cherub--but in Eze 1:10 it is an ox. The chief of the four cherubic forms was not the ox, but man. Therefore "cherub" cannot be synonymous with "ox." Probably Ezekiel, standing in front of one of the cherubim (namely, that which handed the coals to the man in linen), saw of him, not merely the ox-form, but the whole fourfold form, and therefore calls him simply "cherub"; whereas of the other three, having only a side view, he specifies the form of each which met his eye [Fairbairn]. As to the likelihood of the lower animals sharing in "the restoration of all things," see Is 11:6; 65:25; Ro 8:20, 21; this accords with the animal forms combined with the human to typify redeemed man. 15. The repeated declaration of the identity of the vision with that at the Chebar is to arouse attention to it (Eze 10:22; 3:23). the living creature--used collectively, as in Eze 10:17, 20; 1:20. 16. (See on Eze 10:11; Eze 1:19). lifted up ... wings--to depart, following "the glory of the Lord" which was on the point of departing (Eze 10:18). 17. (Eze 1:12, 20, 21). stood--God never stands still (Joh 5:17), therefore neither do the angels; but to human perceptions He seems to do so. 18. The departure of the symbol of God's presence from the temple preparatory to the destruction of the city. Foretold in De 31:17. Woe be to those from whom God departs (Ho 9:12)! Compare 1Sa 28:15, 16; 4:21: "I-chabod, Thy glory is departed." Successive steps are marked in His departure; so slowly and reluctantly does the merciful God leave His house. First He leaves the sanctuary (Eze 9:3); He elevates His throne above the threshold of the house (Eze 10:1); leaving the cherubim He sits on the throne (Eze 10:4); He and the cherubim, after standing for a time at the door of the east gate (where was the exit to the lower court of the people), leave the house altogether (Eze 10:18, 19), not to return till Eze 43:2. 20. I knew ... cherubim--By the second sight of the cherubim, he learned to identify them with the angelic forms situated above the ark of the covenant in the temple, which as a priest, he "knew" about from the high priest. 21. The repetition is in order that the people about to live without the temple might have, instead, the knowledge of the temple mysteries, thus preparing them for a future restoration of the covenant. So perverse were they that they would say, "Ezekiel fancies he saw what has no existence." He, therefore, repeats it over and over again. 22. straight forward--intent upon the object they aimed at, not deviating from the way nor losing sight of the end (Lu 9:52). Ezekiel 11
CHAPTER 11
Eze 11:1-25. Prophecy of the Destruction of the Corrupt "Princes of the People;" Pelatiah Dies; Promise of Grace to the Believing Remnant; Departure of the Glory of God from the City; Ezekiel's Return to the Captives.
1. east gate--to which the glory of God had moved itself (Eze 10:19), the chief entrance of the sanctuary; the portico or porch of Solomon. The Spirit moves the prophet thither, to witness, in the presence of the divine glory, a new scene of destruction. five and twenty men--The same as the twenty-five (that is, twenty-four heads of courses, and the high priest) sun-worshippers seen in Eze 8:16. The leading priests were usually called "princes of the sanctuary" (Is 43:28) and "chiefs of the priests" (2Ch 36:14); but here two of them are called "princes of the people," with irony, as using their priestly influence to be ringleaders of the people in sin (Eze 11:2). Already the wrath of God had visited the people represented by the elders (Eze 9:6); also the glory of the Lord had left its place in the holy of holies, and, like the cherubim and flaming sword in Eden, had occupied the gate into the deserted sanctuary. The judgment on the representatives of the priesthood naturally follows here, just as the sin of the priests had followed in the description (Eze 8:12, 16) after the sin of the elders. Jaazaniah--signifying "God hears." son of Azur--different from Jaazaniah the son of Shaphan (Eze 8:11). Azur means "help." He and Pelatiah ("God delivers"), son of Benaiah ("God builds"), are singled out as Jaazaniah, son of Shaphan, in the case of the seventy elders (Eze 8:11, 12), because their names ought to have reminded them that "God" would have "heard" had they sought His "help" to "deliver" and "build" them up. But, neglecting this, they incurred the heavier judgment by the very relation in which they stood to God [Fairbairn]. 2. he--the Lord sitting on the cherubim (Eze 10:2). wicked counsel--in opposition to the prophets of God (Eze 11:3). 3. It is not near--namely, the destruction of the city; therefore "let us build houses," as if there was no fear. But the Hebrew opposes English Version, which would require the infinitive absolute. Rather, "Not at hand is the building of houses." They sneer at Jeremiah's letter to the captives, among whom Ezekiel lived (Jr 29:5). "Build ye houses, and dwell in them," that is, do not fancy, as many persuade you, that your sojourn in Babylon is to be short; it will be for seventy years (Jr 25:11, 12; 29:10); therefore build houses and settle quietly there. The scorners in Jerusalem reply, Those far off in exile may build if they please, but it is too remote a concern for us to trouble ourselves about [Fairbairn], (Compare Eze 12:22, 27; 2Pe 3:4). this city ... caldron ... we ... flesh--sneering at Jr 1:13, when he compared the city to a caldron with its mouth towards the north. "Let Jerusalem be so if you will, and we the flesh, exposed to the raging foe from the north, still its fortifications will secure us from the flame of war outside; the city must stand for our sakes, just as the pot exists for the safety of the flesh in it." In opposition to this God says (Eze 11:11), "This city shall not be your caldron, to defend you in it from the foe outside: nay, ye shall be driven out of your imaginary sanctuary and slain in the border of the land." "But," says God, in Eze 11:7, "your slain are the flesh, and this city the caldron; but (not as you fancy, shall ye be kept safe inside) I will bring you forth out of the midst of it"; and again, in Eze 24:3, "Though not a caldron in your sense, Jerusalem shall be so in the sense of its being exposed to a consuming foe, and you yourselves in it and with it." 4. prophesy ... prophesy--The repetition marks emphatic earnestness. 5. Spirit ... fell upon me--stronger than "entered into me" (Eze 2:2; 3:24), implying the zeal of the Spirit of God roused to immediate indignation at the contempt of God shown by the scorners. I know--(Psa 139:1-4). Your scornful jests at My word escape not My notice. 6. your slain--those on whom you have brought ruin by your wicked counsels. Bloody crimes within the city brought on it a bloody foe from without (Eze 7:23, 24). They had made it a caldron in which to boil the flesh of God's people (Mi 3:1-3), and eat it by unrighteous oppression; therefore God will make it a caldron in a different sense, one not wherein they may be safe in their guilt, but "out of the midst of" which they shall be "brought forth" (Jr 34:4, 5). 7. The city is a caldron to them, but it shall not be so to you. Ye shall meet your doom on the frontier. 8. The Chaldean sword, to escape which ye abandoned your God, shall be brought on you by God because of that very abandonment of Him. 9. out of the midst thereof--that is, of the city, as captives led into the open plain for judgment. 10. in the border of Israel--on the frontier: at Riblah, in the land of Hamath (compare 2Ki 25:19-21, with 1Ki 8:65). ye shall know that I am the Lord--by the judgments I inflict (Psa 9:16). 11. (See on Eze 11:3). 12. (De 12:30, 31). 13. Pelaliah--probably the ringleader of the scorners (Eze 11:1); his being stricken dead (like Ananias, Acts 5. 5) was an earnest of the destruction of the rest of the twenty-five, as Ezekiel had foretold, as also of the general ruin. fell ... upon ... face--(See on Eze 9:8). wilt thou make a full end of the remnant--Is Pelatiah's destruction to be the token of the destruction of all, even of the remnant? The people regarded Pelatiah as a mainstay of the city. His name (derived from a Hebrew root, "a remnant," or else "God delivers") suggested hope. Is that hope, asks Ezekiel, to be disappointed? 15. thy brethren ... brethren--The repetition implies, "Thy real brethren" are no longer the priests at Jerusalem with whom thou art connected by the natural ties of blood and common temple service, but thy fellow exiles on the Chebar, and the house of Israel whosoever of them belong to the remnant to be spared. men of thy kindred--literally, "of thy redemption," that is, the nearest relatives, whose duty it was to do the part of Goel, or vindicator and redeemer of a forfeited inheritance (Le 25:25). Ezekiel, seeing the priesthood doomed to destruction, as a priest, felt anxious to vindicate their cause, as if they were his nearest kinsmen and he their Goel. But he is told to look for his true kinsmen in those, his fellow exiles, whom his natural kinsmen at Jerusalem despised, and he is to be their vindicator. Spiritual ties, as in the case of Levi (De 33:9), the type of Messiah (Mt 12:47-50) are to supersede natural ones where the two clash. The hope of better days was to rise from the despised exiles. The gospel principle is shadowed forth here, that the despised of men are often the chosen of God and the highly esteemed among men are often an abomination before Him (Lu 16:15; 1Co 1:26-28). "No door of hope but in the valley of Achor" ("trouble," Ho 2:15), [Fairbairn]. Get you far ... unto us is this land--the contemptuous words of those left still in the city at the carrying away of Jeconiah to the exiles, "However far ye be outcasts from the Lord and His temple, we are secure in our possession of the land." 16. Although--anticipating the objection of the priests at Jerusalem, that the exiles were "cast far off." Though this be so, and they are far from the outer temple at Jerusalem, I will be their asylum or sanctuary instead (Psa 90:1; 91:9; Is 8:14). My shrine is the humble heart: a preparation for gospel catholicity when the local and material temple should give place to the spiritual (Is 57:15; 66:1; Mal 1:11; Joh 4:21-24; Ac 7:48, 49). The trying discipline of the exile was to chasten the outcasts so as to be meet recipients of God's grace, for which the carnal confidence of the priests disqualified them. The dispersion served the end of spiritualizing and enlarging the views even of the better Jews, so as to be able to worship God everywhere without a material temple; and, at the same time, it diffused some knowledge of God among the greatest Gentile nations, thus providing materials for the gathering in of the Christian Church among the Gentiles; so marvellously did God overrule a present evil for an ultimate good. Still more does all this hold good in the present much longer dispersion which is preparing for a more perfect and universal restoration (Is 2:2-4; Jr 3:16-18). Their long privation of the temple will prepare them for appreciating the more, but without Jewish narrowness, the temple that is to be (Eze 40:1-44:31). a little--rather, "for a little season"; No matter how long the captivity may be, the seventy years will be but as a little season, compared with their long subsequent settlement in their land. This holds true only partially in the case of the first restoration; but as in a few centuries they were dispersed again, the full and permanent restoration is yet future (Jr 24:6). 17. (Eze 28:25; 34:13; 36:24). 18. They have eschewed every vestige of idolatry ever since their return from Babylon. But still the Shekinah glory had departed, the ark was not restored, nor was the second temple strictly inhabited by God until He came who made it more glorious than the first temple (Hag 2:9); even then His stay was short, and ended in His being rejected; so that the full realization of the promise must still be future. 19. I will give them--lest they should claim to themselves the praise given them in Eze 11:18, God declares it is to be the free gift of His Spirit. one heart--not singleness, that is, uprightness, but oneness of heart in all, unanimously seeking Him in contrast to their state at that time, when only single scattered individuals sought God (Jr 32:39; Zep 3:9) [Hengstenberg]. Or, "content with one God," not distracted with "the many detestable things" (Eze 11:18; 1Ki 18:21; Ho 10:2) [Calvin]. new spirit--(Psa 51:10; Jr 31:33). Realized fully in the "new creature" of the New Testament (2Co 5:17); having new motives, new rules, new aims. stony heart--like "adamant" (Zec 7:12); the natural heart of every man. heart of flesh--impressible to what is good, tender. 20. walk in my statutes--Regeneration shows itself by its fruits (Ga 5:22, 25). they ... my people, ... I ... their God--(Eze 14:11; 36:28; 37:27; Jr 24:7). In its fullest sense still future (Zec 13:9). 21. whose heart ... after ... heart of ... detestable things--The repetition of "heart" is emphatic, signifying that the heart of those who so obstinately clung to idols, impelled itself to fresh superstitions in one continuous tenor [Calvin]. Perhaps it is implied that they and their idols are much alike in character (Psa 115:8). The heart walks astray first, the feet follow. recompense ... way upon ... heads--They have abandoned Me, so will I abandon them; they profaned My temple, so will I profane it by the Chaldeans (Eze 9:10). 23. The Shekinah glory now moves from the east gate (Eze 10:4, 19) to the Mount of Olives, altogether abandoning the temple. The mount was chosen as being the height whence the missiles of the foe were about to descend on the city. So it was from it that Jesus ascended to heaven when about to send His judgments on the Jews; and from it He predicted its overthrow before His crucifixion (Mt 24:3). It is also to be the scene of His return in person to deliver His people (Zec 14:4), when He shall come by the same way as He went, "the way of the east" (Eze 43:2). 24. brought me in a vision--not in actual fact, but in ecstatic vision. He had been as to the outward world all the time before the elders (Eze 8:3) in Chaldea; he now reports what he had witnessed with the inner eye. 25. things ... showed me--literally, "words"; an appropriate expression; for the word communicated to him was not simply a word, but one clothed with outward symbols "shown" to him as in the sacrament, which Augustine terms "the visible word" [Calvin]. Ezekiel 12
CHAPTER 12
Eze 12:1-28. Ezekiel's Typical Moving to Exile: Prophecy of Zedekiah's Captivity and Privation of Sight: the Jews' Unbelieving Surmise as to the Distance of the Event Reproved.
1-2. eyes to see, and see not, ... ears to hear, and hear not--fulfilling the prophecy of De 29:4, here quoted by Ezekiel (compare Is 6:9; Jr 5:21). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most interested in this prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital. 3. stuff for removing--rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," Jr 46:19, Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision. consider--(De 32:29). 4. by day--in broad daylight, when all can see thee. at even--not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [Grotius]; or, the preparations were to be made by day, the actual departure was to be effected at night [Henderson]. as they that go forth into captivity--literally, "as the goings forth of the captivity," that is, of the captive band of exiles, namely, amid the silent darkness: typifying Zedekiah's flight by night on the taking of the city (Jr 39:4; 52:7). 5. Dig--as Zedekiah was to escape like one digging through a wall, furtively to effect an escape (Eze 12:12). carry out--namely, "thy stuff" (Eze 12:4). thereby--by the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls" (Jr 39:4). 6. in ... twilight--rather, "in the dark." So in Ge 15:17, "it" refers to "thy stuff." cover thy face--as one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [Calvin]. sign--rather, "a portent," namely, for evil. 9. What doest thou?--They ask not in a docile spirit, but making a jest of his proceedings. 10. burden--that is, weighty oracle. the prince--The very man Zedekiah, in whom they trust for safety, is to be the chief sufferer. Josephus [Antiquities, 10.7] reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of Jeremiah. The prince, however, fancying a contradiction between Eze 12:13; "he shall not see Babylon," and Jr 24:8, 9, declaring he should be carried to Babylon, believed neither. Seeming discrepancies in Scripture on deeper search prove to be hidden harmonies. 11. sign--portent of evil to come (Eze 24:27; Zec 3:8, Margin). Fulfilled (2Ki 25:1-7; Jr 52:1-11). 12. prince ... among them--literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live (La 4:20). shall bear--namely, his "stuff for removing"; his equipments for his journey. cover his face, that he see not the ground--See on Eze 12:6; the symbol in Eze 12:6 is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king! 13. My net--the Chaldean army. He shall be inextricably entangled in it, as in the meshes of a net. It is God's net (Job 19:6). Babylon was God's instrument (Is 10:5). Called "a net" (Ha 1:14-16). bring him to Babylon ... ; yet shall he not see it--because he should be deprived of sight before he arrived there (Jr 52:11). 14. all ... about him--his satellites: his bodyguard. bands--literally, "the wings" of an army (Is 8:8). draw out ... sword after them--(See on Eze 5:2; Eze 5:12). 16. I will leave a few ... that they may declare ... abominations--God's purpose in scattering a remnant of Jews among the Gentiles; namely, not only that they themselves should be weaned from idolatry (see Eze 12:15), but that by their own word, as also by their whole state as exiles, they should make God's righteousness manifest among the Gentiles, as vindicated in their punishment for their sins (compare Is 43:10; Zec 8:13). 18. Symbolical representation of the famine and fear with which they should eat their scanty morsel, in their exile, and especially at the siege. 19. people of the land--the Jews "in the land" of Chaldea who thought themselves miserable as being exiles and envied the Jews left in Jerusalem as fortunate. land of Israel--contrasted with "the people in the land" of Chaldea. So far from being fortunate as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege. land ... desolate from all that is therein--literally, "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled. because of ... violence--(Psa 107:34). 20. the cities--left in Judea after the destruction of Jerusalem. 22. proverb--The infidel scoff, that the threatened judgment was so long in coming, it would not come at all, had by frequent repetition come to be a "proverb" with them. This skeptical habit contemporary prophets testify to (Jr 17:15; 20:7; Zep 1:12). Ezekiel, at the Chebar, thus sympathizes with Jeremiah and strengthens his testimony at Jerusalem. The tendency to the same scoff showed itself in earlier times, but had not then developed into a settled "proverb" (Is 5:19; Am 5:18). It shall again be the characteristic of the last times, when "faith" shall be regarded as an antiquated thing (Lu 18:8), seeing that it remains stationary, whereas worldly arts and sciences progress, and when the "continuance of all things from creation" will be the argument against the possibility of their being suddenly brought to a standstill by the coming of the Lord (Is 66:5; 2Pe 3:3, 4). The very long-suffering of God, which ought to lead men to repentance, is made an argument against His word (Ec 8:11; Am 6:3). days ... prolonged ... vision faileth--their twofold argument: (1) The predictions shall not come to pass till long after our time. (2) They shall fail and prove vain shadows. God answers both in Eze 12:23, 25. 23. effect--literally, "the word," namely, fulfilled; that is, the effective fulfilment of whatever the prophets have spoken is at hand. 24. no more ... vain vision ... flattering divination--All those false prophets (La 2:14), who "flattered" the people with promises of peace and safety, shall be detected and confounded by the event itself. 25. word ... shall come to pass--in opposition to their scoff "the vision faileth" (Eze 12:22). The repetition, "I will speak ... speak," &c. (or as Fairbairn, "For I, Jehovah, will speak whatever word I shall speak, and it shall be done") implies that whenever God speaks, the effect must follow; for God, who speaks, is not divided in Himself (Eze 12:28; Is 55:11; Da 9:12; Lu 21:33). no more prolonged--in opposition to the scoff (Eze 12:22), "The days are prolonged." in your days--while you are living (compare Mt 24:34). 27. Not a mere repetition of the scoff (Eze 12:22); there the scoffers asserted that the evil was so often threatened and postponed, it must have no reality; here formalists do not go so far as to deny that a day of evil is coming, but assert it is still far off (Am 6:3). The transition is easy from this carnal security to the gross infidelity of the former class. Ezekiel 13
CHAPTER 13
Eze 13:1-23. Denunciation of False Prophets and Prophetesses; Their False Teachings, and God's Consequent Judgments.
1. As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jr 29:21, 31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jr 28:2-4). The conscious knaves gave only general assurances of peace (Jr 5:31; 6:14; 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jr 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar. 2. that prophesy--namely, a speedy return to Jerusalem. out of ... own hearts--alluding to the words of Jeremiah (Jr 23:16, 26); that is, what they prophesied was what they and the people wished; the wish was father to the thought. The people wished to be deceived, and so were deceived. They were inexcusable, for they had among them true prophets (who spoke not their own thoughts, but as they were moved by the Holy Ghost, 2Pe 1:21), whom they might have known to be such, but they did not wish to know (Joh 3:19). 3. foolish--though vaunting as though exclusively possessing "wisdom" (1Co 1:19-21); the fear of God being the only beginning of wisdom (Psa 111:10). their own spirit--instead of the Spirit of God. A threefold distinction lay between the false and the true prophets: (1) The source of their messages respectively; of the false, "their own hearts"; of the true, an object presented to the spiritual sense (named from the noblest of the senses, a seeing) by the Spirit of God as from without, not produced by their own natural powers of reflection. The word, the body of the thought, presented itself not audibly to the natural sense, but directly to the spirit of the prophet; and so the perception of it is properly called a seeing, he perceiving that which thereafter forms itself in his soul as the cover of the external word [Delitzsch]; hence the peculiar expression, "seeing the word of God" (Is 2:1; 13:1; Am 1:1; Mi 1:1). (2) The point aimed at; the false "walking after their own spirit"; the true, after the Spirit of God. (3) The result; the false saw nothing, but spake as if they had seen; the true had a vision, not subjective, but objectively real [Fairbairn]. A refutation of those who set the inward word above the objective, and represent the Bible as flowing subjectively from the inner light of its writers, not from the revelation of the Holy Ghost from without. "They are impatient to get possession of the kernel without its fostering shell--they would have Christ without the Bible" [Bengel]. 4. foxes--which cunningly "spoil the vines" (So 2:15), Israel being the vineyard (Psa 80:8-15; Is 5:1-7; 27:2; Jr 2:21); their duty was to have guarded it from being spoiled, whereas they themselves spoiled it by corruptions. in ... deserts--where there is nothing to eat; whence the foxes become so ravenous and crafty in their devices to get food. So the prophets wander in Israel, a moral desert, unrestrained, greedy of gain which they get by craft. 5. not gone up into ... gaps--metaphor from breaches made in a wall, to which the defenders ought to betake themselves in order to repel the entrance of the foe. The breach is that made in the theocracy through the nation's sin; and, unless it be made up, the vengeance of God will break in through it. Those who would advise the people to repentance are the restorers of the breach (Eze 22:30; Psa 106:23, 30). hedge--the law of God (Psa 80:12; Is 5:2, 5); by violating it, the people stripped themselves of the fence of God's protection and lay exposed to the foe. The false prophets did not try to repair the evil by bringing back the people to the law with good counsels, or by checking the bad with reproofs. These two duties answer to the double office of defenders in case of a breach made in a wall: (1) To repair the breach from within; (2) To oppose the foe from without. to stand--that is, that the city may "stand." in ... day of ... Lord--In the day of the battle which God wages against Israel for their sins, ye do not try to stay God's vengeance by prayers, and by leading the nation to repentance. 6. made others to hope, &c.--rather, "they hoped" to confirm (that is, 'make good') their word, by the event corresponding to their prophecy. The Hebrew requires this [Havernick]. Also the parallel clause, "they have seen vanity," implies that they believed their own lie (2Th 2:11). Subjective revelation is false unless it rests on the objective. 8. I am against you--rather understand, "I come against you," to punish your wicked profanation of My name (compare Re 2:5, 16). 9. mine hand--My power in vengeance. not ... in ... assembly--rather, the "council"; "They shall not occupy the honorable office of councillors in the senate of elders after the return from Babylon" (Ezr 2:1, 2). neither ... written in ... Israel--They shall not even have a place in the register kept of all citizens' names; they shall be erased from it, just as the names of those who died in the year, or had been deprived of citizenship for their crimes, were at the annual revisal erased. Compare Jr 17:13; Lu 10:20; Re 3:5, as to those spiritually Israelites; Joh 1:47, and those not so. Literally fulfilled (Ezr 2:59, 62; compare Ne 7:5; Psa 69:28). neither ... enter ... land--They shall not so much as be allowed to come back at all to their country. 10. Because, even because--The repetition heightens the emphasis. Peace--safety to the nation. Ezekiel confirms Jr 6:14; 8:11. one--literally, "this one"; said contemptuously, as in 2Ch 28:22. a wall--rather, "a loose wall." Ezekiel had said that the false prophets did not "go up into the gaps, or make up the breaches" (Eze 13:5), as good architects do; now he adds that they make a bustling show of anxiety about repairing the wall; but it is without right mortar, and therefore of no use. one ... others--besides individual effort, they jointly co-operated to delude the people. daubed ... with untempered mortar--as sand without lime, mud without straw [Grotius]. Fairbairn translates, "plaster it with whitewash." But besides the hypocrisy of merely outwardly "daubing" to make the wall look fair (Mt 23:27, 29; Ac 23:3), there is implied the unsoundness of the wall from the absence of true uniting cement; the "untempered cement" answering to the lie of the prophets, who say, in support of their prophecies, "Thus saith the Lord, when the Lord hath not spoken" (Eze 22:28). 11. overflowing--inundating; such as will at once wash away the mere clay mortar. The three most destructive agents shall co-operate against the wall--wind, rain, and hailstones. These last in the East are more out of the regular course of nature and are therefore often particularly specified as the instruments of God's displeasure against His foes (Ex 9:18; Jos 10:11; Job 38:22; Psa 18:12, 13; Is 28:2; 30:30; Re 16:21). The Hebrew here is, literally, "stones of ice." They fall in Palestine at times an inch thick with a destructive velocity. The personification heightens the vivid effect, "O ye hail stones." The Chaldeans will be the violent agency whereby God will unmask and refute them, overthrowing their edifice of lies. 12. shall it not be said--Your vanity and folly shall be so manifested that it shall pass into a proverb, "Where is the daubing?" 13. God repeats, in His own name, as the Source of the coming calamity, what had been expressed generally in Eze 13:11. 14. The repetition of the same threat (see on Eze 13:11) is to awaken the people out of their dream of safety by the certainty of the event. foundation--As the "wall" represents the security of the nation, so the "foundation" is Jerusalem, on the fortifications of which they rested their confidence. Grotius makes the "foundation" refer to the false principles on which they rested; Eze 13:16 supports the former view. 16. prophesy concerning Jerusalem--With all their "seeing visions of peace for her," they cannot ensure peace or safety to themselves. 17. set thy face--put on a bold countenance, fearlessly to denounce them (Eze 3:8, 9; Is 50:7). daughters--the false prophetesses; alluded to only here; elsewhere the guilt specified in the women is the active share they took in maintaining idolatry (Eze 8:14). It was only in extraordinary emergencies that God bestowed prophecy on women, for example on Miriam, Deborah, Huldah (Ex 15:20; Jud 4:4; 2Ki 22:14); so in the last days to come (Joe 2:28). The rareness of such instances enhanced their guilt in pretending inspiration. 18. sew pillows to ... armholes--rather, elbows and wrists, for which the false prophetesses made cushions to lean on, as a symbolical act, typifying the perfect tranquility which they foretold to those consulting them. Perhaps they made their dupes rest on these cushions in a fancied state of ecstasy after they had made them at first stand (whence the expression, "every stature," is used for "men of every age"). As the men are said to have built a wall (Eze 13:10), so the women are said to sew pillows, &c., both alike typifying the "peace" they promised the impenitent. make kerchiefs--magical veils, which they put over the heads of those consulting them, as if to fit them for receiving a response, that they might be rapt in spiritual trance above the world. head of every stature--"men of every age," old and young, great and small, if only these had pay to offer them. hunt souls--eagerly trying to allure them to the love of yourselves (Pr 6:26; 2Pe 2:14), so as unwarily to become your prey. will ye save ... souls ... that come unto you--Will ye haul after souls, and when they are yours ("come unto you"), will ye promise them life? "Save" is explained (Eze 13:22), "promising life" [Grotius]. Calvin explains, "Will ye hunt My people's souls and yet will ye save your own souls"; I, the Lord God, will not allow it. But "save" is used (Eze 13:19) of the false prophetesses promising life to the impenitent, so that English Version and Grotius explain it best. 19. handfuls--expressing the paltry gain for which they bartered immortal souls (compare Mi 3:5, 11; He 12:16). They "polluted" God by making His name the cloak under which they uttered falsehoods. among my people--an aggravation of their sin, that they committed it "among the people" whom God had chosen as peculiarly His own, and among whom He had His temple. It would have been a sin to have done so even among the Gentiles, who knew not God; much more so among the people of God (compare Pr 28:21). slay ... souls that should not die, &c.--to predict the slaying or perdition of the godly whom I will save. As true ministers are said to save and slay their hearers, according to the spirit respectively in which these receive their message (2Co 2:15, 16), so false ministers imitate them; but they promise safety to those on the broad way to ruin and predict ruin to those on the narrow way of God. my people that hear your lies--who are therefore wilfully deceived, so that their guilt lies at their own door (Joh 3:19). 20. I am against your pillows--that is, against your lying ceremonial tricks by which ye cheat the people. to make them fly--namely, into their snares, as fowlers disturb birds so as to be suddenly caught in the net spread for them. "Fly" is peculiarly appropriate as to those lofty spiritual flights to which they pretended to raise their dupes when they veiled their heads with kerchiefs and made them rest on luxurious arm-cushions (Eze 13:18). let ... souls go--"Ye make them fly" in order to destroy them; "I will let them go" in order to save them (Psa 91:3; Pr 6:5; Ho 9:8). 21. in your hand--in your power. "My people" are the elect remnant of Israel to be saved. ye shall know--by the judgments which ye shall suffer. 22. ye have made ... the righteous sad--by lying predictions of calamities impending ever the godly. strengthened ... wicked--(Jr 23:14). heart of ... righteous ... hands of ... wicked--Heart is applied to the righteous because the terrors foretold penetrated to their inmost feelings; hands, to the wicked because they were so hardened as not only to despise God in their minds, but also to manifest it in their whole acts, as if avowedly waging war with Him. 23. ye shall see no more vanity--The event shall confute your lies, involving yourselves in destruction (Eze 13:9; Eze 14:8; 15:7; Mi 3:6). Ezekiel 14
CHAPTER 14
Eze 14:1-23. Hypocritical Inquirers Are Answered According to Their Hypocrisy. The Calamities Coming on the People; but a Remnant Is to Escape.
1. elders--persons holding that dignity among the exiles at the Chebar. Grotius refers this to Seraiah and those sent with him from Judea (Jr 51:59). The prophet's reply, first, reflecting on the character of the inquirers, and, secondly, foretelling the calamities coming on Judea, may furnish an idea of the subject of their inquiry. sat before me--not at once able to find a beginning of their speech; indicative of anxiety and despondency. 3. heart ... face--The heart is first corrupted, and then the outward manifestation of idol-worship follows; they set their idols before their eyes. With all their pretense of consulting God now, they have not even put away their idols outwardly; implying gross contempt of God. "Set up," literally, "aloft"; implying that their idols had gained the supreme ascendancy over them. stumbling-block of ... iniquity--See Pr 3:21, 23, "Let not them (God's laws) depart from thine eyes, then ... thy foot shall not stumble." Instead of God's law, which (by being kept before their eyes) would have saved them from stumbling, they set up their idols before their eyes, which proved a stumbling-block, causing them to stumble (Eze 7:19). inquired of at all--literally, "should I with inquiry be inquired of" by such hypocrites as they are? (Psa 66:18; Pr 15:29; 28:9). 4. and cometh--and yet cometh, reigning himself to be a true worshipper of Jehovah. him that cometh--so the Hebrew Margin reads. But the Hebrew text reading is, "according to it, according to the multitude of his idols"; the anticipative clause with the pronoun not being pleonastic, but increasing the emphasis of the following clause with the noun. "I will answer," literally, reflexively, "I will Myself (or for Myself) answer him." according to ... idols--thus, "answering a fool according to his folly"; making the sinner's sin his punishment; retributive justice (Pr 1:31; 26:5). 5. That I may take--that is, unveil and overtake with punishment the dissimulation and impiety of Israel hid in their own heart. Or, rather, "That I may punish them by answering them after their own hearts"; corresponding to "according to the multitude of his idols" (see on Eze 14:4); an instance is given in Eze 14:9; Ro 1:28; 2Th 2:11, God giving them up in wrath to their own lie. idols--though pretending to "inquire" of Me, "in their hearts" they are "estranged from Me," and love "idols." 6. Though God so threatened the people for their idolatry (Eze 14:5), yet He would rather they should avert the calamity by "repentance." turn yourselves--Calvin translates, "turn others" (namely, the stranger proselytes in the land). As ye have been the advisers of others (see Eze 14:7, "the stranger that sojourneth in Israel") to idolatry, so bestow at least as much pains in turning them to the truth; the surest proof of repentance. But the parallelism to Eze 14:3, 4 favors English Version. Their sin was twofold: (1) "In their heart" or inner man; (2) "Put before their face," that is, exhibited outwardly. So their repentance is generally expressed by "repent," and is then divided into: (1) "Turn yourselves (inwardly) from your idols"; (2) "Turn away your faces (outwardly) from all your abominations." It is not likely that an exhortation to convert others should come between the two affecting themselves. 7. stranger--the proselyte, tolerated in Israel only on condition of worshipping no God but Jehovah (Le 17:8, 9). inquire of him concerning me--that is, concerning My will. by myself--not by word, but by deed, that is, by judgments, marking My hand and direct agency; instead of answering him through the prophet he consults. Fairbairn translates, as it is the same Hebrew as in the previous clause, "concerning Me," it is natural that God should use the same expression in His reply as was used in the consultation of Him. But the sense, I think, is the same. The hypocrite inquires of the prophet concerning God; and God, instead of replying through the prophet, replies for Himself concerning Himself. 8. And I will set my face against that man--(See on Le 17:10). and will make him a sign--literally, "I will destroy him so as to become a sign"; it will be no ordinary destruction, but such as will make him be an object pointed at with wonder by all, as Korah, &c. (Nu 26:10; De 28:37). 9. I the Lord have deceived that prophet--not directly, but through Satan and his ministers; not merely permissively, but by overruling their evil to serve the purposes of His righteous judgment, to be a touchstone to separate the precious from the vile, and to "prove" His people (De 13:3; 1Ki 22:23; Jr 4:10; 2Th 2:11, 12). Evil comes not from God, though God overrules it to serve His will (Job 12:16; Jas 1:3). This declaration of God is intended to answer their objection, "Jeremiah and Ezekiel are but two opposed to the many prophets who announce 'peace' to us." "Nay, deceive not yourselves, those prophets of yours are deluding you, and I permit them to do so as a righteous judgment on your wilful blindness." 10. As they dealt deceitfully with God by seeking answers of peace without repentance, so God would let them be dealt with deceitfully by the prophets whom they consulted. God would chastise their sin with a corresponding sin; as they rejected the safe directions of the true light, He would send the pernicious delusions of a false one; prophets would be given them who should re-echo the deceitfulness that already wrought in their own bosom, to their ruin [Fairbairn]. The people had themselves alone to blame, for they were long ago forewarned how to discern and to treat a false prophet (De 13:3); the very existence of such deceivers among them was a sign of God's judicial displeasure (compare in Saul's case, 1Sa 16:14; 28:6, 7). They and the prophet, being dupes of a common delusion, should be involved in a common ruin. 11. Love was the spring of God's very judgments on His people, who were incurable by any other process (Eze 11:20; 37:27). 12. The second part of the chapter: the effect which the presence of a few righteous persons was to have on the purposes of God (compare Ge 18:24-32). God had told Jeremiah that the guilt of Judah was too great to be pardoned even for the intercession of Moses and Samuel (Psa 99:6; Jr 14:2; 15:1), which had prevailed formerly (Ex 32:11-14; Nu 14:13-20; 1Sa 7:8-12), implying the extraordinary heinousness of their guilt, since in ordinary cases "the effectual fervent prayer of a righteous man (for others) availeth much" (Jas 5:16). Ezekiel supplements Jeremiah by adding that not only those two once successful intercessors, but not even the three pre-eminently righteous men, Noah, Daniel, and Job, could stay God's judgments by their righteousness. 13. staff of ... bread--on which man's existence is supported as on a staff (Eze 4:16; 5:16; Le 26:26; Psa 104:15; Is 3:1). I will send a famine. 14. Noah, Daniel ... Job--specified in particular as having been saved from overwhelming calamities for their personal righteousness. Noah had the members of his family alone given to him, amidst the general wreck. Daniel saved from the fury of the king of Babylon the three youths (Da 2:17, 18, 48, 49). Though his prophecies mostly were later than those of Ezekiel, his fame for piety and wisdom was already established, and the events recorded in Da 1:1-2:49 had transpired. The Jews would naturally, in their fallen condition, pride themselves on one who reflected such glory on his nation at the heathen capital, and would build vain hopes (here set aside) on his influence in averting ruin from them. Thus the objection to the authenticity of Daniel from this passage vanishes. "Job" forms the climax (and is therefore put out of chronological order), having not even been left a son or a daughter, and having had himself to pass through an ordeal of suffering before his final deliverance, and therefore forming the most simple instance of the righteousness of God, which would save the righteous themselves alone in the nation, and that after an ordeal of suffering, but not spare even a son or daughter for their sake (Eze 14:16, 18, 20; compare Jr 7:16; 11:14; 14:11). deliver ... souls by ... righteousness--(Pr 11:4); not the righteousness of works, but that of grace, a truth less clearly understood under the law (Ro 4:3). 15-21. The argument is cumulative. He first puts the case of the land sinning so as to fall under the judgment of a famine (Eze 14:13); then (Eze 14:15) "noisome beasts" (Le 26:22); then "the sword"; then, worst of all, "pestilence." The three most righteous of men should deliver only themselves in these several four cases. In Eze 14:21 he concentrates the whole in one mass of condemnation. If Noah, Daniel, Job, could not deliver the land, when deserving only one judgment, "how much more" when all four judgments combined are justly to visit the land for sin, shall these three righteous men not deliver it. 22. Yet ... a remnant--not of righteous persons, but some of the guilty who should "come forth" from the destruction of Jerusalem to Babylon, to lead a life of hopeless exile there. The reference here is to judgment, not mercy, as Eze 14:23 shows. ye shall see their ... doings; and ... be comforted--Ye, the exiles at the Chebar, who now murmur at God's judgment about to be inflicted on Jerusalem as harsh, when ye shall see the wicked "ways" and character of the escaped remnant, shall acknowledge that both Jerusalem and its inhabitants deserved their fate; his recognition of the righteousness of the judgment will reconcile you to it, and so ye shall be "comforted" under it [Calvin]. Then would follow mercy to the elect remnant, though that is not referred to here, but in Eze 20:43. 23. they shall comfort you--not in words, but by your recognizing in their manifest guilt, that God had not been unjustly severe to them and the city. Ezekiel 15
CHAPTER 15
Eze 15:1-8. The Worthlessness of the Vine as Wood Especially When Burnt, Is the Image of the Worthlessness and Guilt of the Jews, Who Shall Pass from One Fire to Another.
This chapter represents, in the way of a brief introduction, what the sixteenth chapter details minutely. 2-3. What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Is 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (De 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8, 9; Is 5:1, &c.; Jr 2:21; Ho 10:1; Mt 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences. or than a branch--rather, in apposition with "the vine tree." Omit "or than." What superiority has the vine if it be but a branch among the trees of the forest, that is, if, as having no fruit, it lies cut down among other woods of trees? 4. cast into ... fire--(Joh 15:6). both the ends--the north kingdom having been already overturned by Assyria under Tiglath-pileser; the south being pressed on by Egypt (2Ki 23:29-35). midst of it is burned--rather, "is on flame"; namely, Jerusalem, which had now caught the flame by the attack of Nebuchadnezzar. Is it meet for any work--"it," that is, the scorched part still remaining. 5. If useless before, much more so when almost wholly burnt. 6. So will I give the inhabitants of Jerusalem, as being utterly unprofitable (Mt 21:33-41; 25:30; Mr 11:12-14; Lu 13:6-9) in answering God's design that they should be witnesses for Jehovah before the heathen (Mt 3:10; 5:13). 7. And I will set my face against them--(See on Le 17:10). from one fire ... another--(Compare Is 24:18). "Fire" means here every kind of calamity (Psa 66:12). The Jewish fugitives shall escape from the ruin of Jerusalem, only to fall into some other calamity. 8. trespass--rather, "they have perversely fallen into perverse rebellion." The Jews were not merely sinners as the other nations, but revolters and apostates. It is one thing to neglect what we know not, but quite another thing to despise what we profess to worship [Jerome], as the Jews did towards God and the law. Ezekiel 16:1
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