<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Ezek.18.1-Ezek.18.32">Eze 18:1-32</reference>. The Parable of the Sour Grapes Reproved.</title>
 Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness.

<hi type="bold">2. fathers ... eaten sour grapes, ... children's teeth ... set on edge--</hi>Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah (<reference osisRef="Jer.31.29">Jr 31:29</reference>); and explained in <reference osisRef="Lam.5.7">La 5:7</reference>, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children" themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare <reference osisRef="Gen.3.12">Ge 3:12</reference>, where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."

CHAPTER 18 Eze 18:1-32. The Parable of the Sour Grapes Reproved. Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness. 2. fathers... eaten sour grapes,... children's teeth... set on edge-- Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah (Jr 31:29); and explained in La 5:7, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children" themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare Ge 3:12, where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."


<hi type="bold">3. ye shall not have occasion any more to use this proverb--</hi>because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.

3. ye shall not have occasion any more to use this proverb-- because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.


<hi type="bold">4. all souls are mine--</hi>Therefore I can deal with all, being My own creation, as I please (<reference osisRef="Jer.18.6">Jr 18:6</reference>). As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (<reference osisRef="Gen.18.25">Ge 18:25</reference>). "The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in <reference osisRef="Exod.20.5">Ex 20:5</reference> and <reference osisRef="Jer.15.4">Jr 15:4</reference>, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (<reference osisRef="Lam.5.7">La 5:7</reference>); for they filled up the guilt of their fathers (<reference osisRef="Matt.23.32">Mt 23:32</reference>, <reference osisRef="Matt.23.34-Matt.23.36">34-36</reference>). The same God who "recompenses the iniquity of the fathers into the bosom of their children," is immediately after set forth as "giving to every man according to his ways" (<reference osisRef="Jer.32.18">Jr 32:18</reference>, <reference osisRef="Jer.32.19">19</reference>). In the same law (<reference osisRef="Exod.20.5">Ex 20:5</reference>) which "visited the iniquities of the fathers upon the children unto the third and fourth generation" (where the explanation is added, "of them that hate me," that is, the children hating God, as well as their fathers: the former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find (<reference osisRef="Deut.24.16">De 24:16</reference>), "the fathers shall not be put to death for the children, neither the children for the fathers: every man shall be put to death for his own sin." The inherited guilt of sin in infants (<reference osisRef="Rom.5.14">Ro 5:14</reference>) is an awful fact, but one met by the atonement of Christ; but it is of adults that he speaks here. Whatever penalties fall on communities for connection with sins of their fathers, individual adults who repent shall escape (<reference osisRef="2Kgs.23.25">2Ki 23:25</reference>, <reference osisRef="2Kgs.23.26">26</reference>). This was no new thing, as some misinterpret the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manifest it so personally to each that the Jews should no longer throw on God and on their fathers the blame which was their own.

<hi type="bold">soul that sinneth, it shall die--</hi>and it alone (<reference osisRef="Rom.6.23">Ro 6:23</reference>); not also the innocent.

4. all souls are mine-- Therefore I can deal with all, being My own creation, as I please (Jr 18:6). As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (Ge 18:25). "The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in Ex 20:5 and Jr 15:4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (La 5:7); for they filled up the guilt of their fathers (Mt 23:32, 34-36). The same God who "recompenses the iniquity of the fathers into the bosom of their children," is immediately after set forth as "giving to every man according to his ways" (Jr 32:18, 19). In the same law (Ex 20:5) which "visited the iniquities of the fathers upon the children unto the third and fourth generation" (where the explanation is added, "of them that hate me," that is, the children hating God, as well as their fathers: the former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find (De 24:16), "the fathers shall not be put to death for the children, neither the children for the fathers: every man shall be put to death for his own sin." The inherited guilt of sin in infants (Ro 5:14) is an awful fact, but one met by the atonement of Christ; but it is of adults that he speaks here. Whatever penalties fall on communities for connection with sins of their fathers, individual adults who repent shall escape (2Ki 23:25, 26). This was no new thing, as some misinterpret the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manifest it so personally to each that the Jews should no longer throw on God and on their fathers the blame which was their own. soul that sinneth, it shall die-- and it alone (Ro 6:23); not also the innocent.


5. Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in <reference osisRef="Ezek.18.5-Ezek.18.9">Eze 18:5-9</reference>, the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age.

<hi type="bold">just ... lawful ... right--</hi>the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.

5. Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in Eze 18:5-9, the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age. just... lawful... right-- the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.


<hi type="bold">6. not eaten upon ... mountains--</hi>the high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice (<reference osisRef="Deut.12.13">De 12:13</reference>, <reference osisRef="Deut.12.14">14</reference>); and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see <reference osisRef="Exod.32.6">Ex 32:6</reference>; <reference osisRef="Deut.32.38">De 32:38</reference>; <reference osisRef="Judg.9.27">Jud 9:27</reference>; <reference osisRef="1Cor.8.4">1Co 8:4</reference>, <reference osisRef="1Cor.8.10">10</reference>; <reference osisRef="1Cor.10.7">10:7</reference>).

<hi type="bold">lifted ... eyes to--</hi>namely, in adoration (<reference osisRef="Ps.121.1">Psa 121:1</reference>). The superstitious are compared to harlots; their eyes go eagerly after spiritual lusts. The righteous man not merely refrains from the act, but from the glance of spiritual lust (<reference osisRef="Job.31.1">Job 31:1</reference>; <reference osisRef="Matt.5.28">Mt 5:28</reference>).

<hi type="bold">idols of ... Israel--</hi>not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray.

<hi type="bold">defiled ... neighbour's wife--</hi>Not only does he shrink from spiritual, but also from carnal, adultery (compare <reference osisRef="1Cor.6.18">1Co 6:18</reference>).

<hi type="bold">neither ... menstruous woman--</hi>Leprosy and elephantiasis were said to be the fruit of such a connection [Jerome]. Chastity is to be observed even towards one's own wife (<reference osisRef="Lev.18.19">Le 18:19</reference>; <reference osisRef="Lev.20.18">20:18</reference>).

6. not eaten upon... mountains-- the high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice (De 12:13, 14); and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see Ex 32:6; De 32:38; Jud 9:27; 1Co 8:4, 10; 10:7). lifted... eyes to-- namely, in adoration (Psa 121:1). The superstitious are compared to harlots; their eyes go eagerly after spiritual lusts. The righteous man not merely refrains from the act, but from the glance of spiritual lust (Job 31:1; Mt 5:28). idols of... Israel-- not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray. defiled... neighbour's wife-- Not only does he shrink from spiritual, but also from carnal, adultery (compare 1Co 6:18). neither... menstruous woman-- Leprosy and elephantiasis were said to be the fruit of such a connection [Jerome]. Chastity is to be observed even towards one's own wife (Le 18:19; 20:18).


<hi type="bold">7. restored ... pledge--</hi>that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (<reference osisRef="Exod.22.26">Ex 22:26</reference>, <reference osisRef="Exod.22.27">27</reference>), and his millstone, which was needed for preparing his food (<reference osisRef="Deut.24.6">De 24:6</reference>, <reference osisRef="Deut.24.10-Deut.24.13">10-13</reference>).

<hi type="bold">bread to ... hungry ... covered ... naked--</hi>(<reference osisRef="Isa.58.7">Is 58:7</reference>; <reference osisRef="Matt.25.35">Mt 25:35</reference>, <reference osisRef="Matt.25.36">36</reference>). After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.

7. restored... pledge-- that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (Ex 22:26, 27), and his millstone, which was needed for preparing his food (De 24:6, 10-13). bread to... hungry... covered... naked-- (Is 58:7; Mt 25:35, 36). After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.


<hi type="bold">8. usury--</hi>literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (<reference osisRef="Exod.22.25">Ex 22:25</reference>; <reference osisRef="Deut.23.19">De 23:19</reference>, <reference osisRef="Deut.23.20">20</reference>; <reference osisRef="Neh.5.7">Ne 5:7</reference>; <reference osisRef="Ps.15.5">Psa 15:5</reference>). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.

<hi type="bold">increase--</hi>in the case of other kinds of wealth; as "usury" refers to money (<reference osisRef="Lev.25.36">Le 25:36</reference>).

<hi type="bold">withdrawn ... hand, &c.--</hi>Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.

<hi type="bold">judgment--</hi>justice.

8. usury-- literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Ex 22:25; De 23:19, 20; Ne 5:7; Psa 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy. increase-- in the case of other kinds of wealth; as "usury" refers to money (Le 25:36). withdrawn... hand, &c.-- Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts. judgment-- justice.


<hi type="bold">9. truly--</hi>with integrity.

<hi type="bold">surely live--</hi>literally, "live in life." Prosper in this life, but still more in the life to come (<reference osisRef="Prov.3.1">Pr 3:1</reference>, <reference osisRef="2Cor.3.2">2</reference>; <reference osisRef="Amos.5.4">Am 5:4</reference>).

9. truly-- with integrity. surely live-- literally, "live in life." Prosper in this life, but still more in the life to come (Pr 3:1, 2; Am 5:4).


10-13. The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt.

<hi type="bold">robber--</hi>or literally, "a breaker," namely, through all constraints of right.

<hi type="bold">doeth the like to any one--</hi>The Hebrew and the parallel (<reference osisRef="Ezek.18.18">Eze 18:18</reference>) require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in <reference osisRef="Ezek.18.11">Eze 18:11</reference>, &c. [Maurer].

10-13. The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt. robber-- or literally, "a breaker," namely, through all constraints of right. doeth the like to any one-- The Hebrew and the parallel (Eze 18:18) require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in Eze 18:11, &c. [Maurer].


14-18. The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2Ki 16:1-20; 18:1-37; 21:1-22:20).

<hi type="bold">seeth ... and considereth--</hi>The same Hebrew stands for both verbs, "seeth ... yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.

14-18. The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2Ki 16:1-20; 18:1-37; 21:1-22:20). seeth... and considereth-- The same Hebrew stands for both verbs, "seeth... yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.


19. Here the Jews object to the prophet's word and in their objection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, "Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the son might suffer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of others and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of each being dealt with according to his own merits [Fairbairn]. But Grotius supports English Version, wherein the Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (that is, suffer for) the iniquity of their father?" Ezekiel replies, It is not as you say, but as I in the name of God say: "When the son hath done," &c. English Version is simpler than that of Fairbairn.


<hi type="bold">20. son shall not bear ... iniquity of ... father--</hi>(<reference osisRef="Deut.24.16">De 24:16</reference>; <reference osisRef="2Kgs.14.6">2Ki 14:6</reference>).

<hi type="bold">righteousness ... wickedness--</hi>that is, the reward for righteousness ... the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way.

20. son shall not bear... iniquity of... father-- (De 24:16; 2Ki 14:6). righteousness... wickedness-- that is, the reward for righteousness... the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way.


21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him.

<hi type="bold">he shall surely live--</hi>Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [Calvin].

 To threats the stubborn sinner oft is hard,

 Wrapt in his crimes, against the storm prepared,

 But when the milder beams of mercy play,

 He melts, and throws the cumbrous cloak away.

 Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin (<reference osisRef="Heb.10.38">He 10:38</reference>, <reference osisRef="Heb.10.39">39</reference>; <reference osisRef="2Pet.2.20-2Pet.2.22">2Pe 2:20-22</reference>). The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [Grotius].

21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him. he shall surely live-- Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [Calvin]. To threats the stubborn sinner oft is hard, Wrapt in his crimes, against the storm prepared, But when the milder beams of mercy play, He melts, and throws the cumbrous cloak away. Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin (He 10:38, 39; 2Pe 2:20-22). The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [Grotius].


25. Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.


26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it.

<hi type="bold">in them--</hi>in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.

26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it. in them-- in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.


29. Though God's justice is so plainly manifested, sinners still object to it because they do not wish to see it (<reference osisRef="Mic.2.7">Mi 2:7</reference>; <reference osisRef="Matt.11.18">Mt 11:18</reference>, <reference osisRef="Matt.11.19">19</reference>).

29. Though God's justice is so plainly manifested, sinners still object to it because they do not wish to see it (Mi 2:7; Mt 11:18, 19).


30-32. As God is to judge them "according to their ways" (<reference osisRef="Prov.1.31">Pr 1:31</reference>), their only hope is to "repent"; and this is a sure hope, for God takes no delight in judging them in wrath, but graciously desires their salvation on repentance.

<hi type="bold">I will judge you--</hi>Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end.

<hi type="bold">Repent--</hi>inward conversion (<reference osisRef="Rev.2.5">Re 2:5</reference>). In the Hebrew there is a play of like sounds, "Turn ye and return."

<hi type="bold">turn yourselves, &c.--</hi>the outward fruits of repentance. Not as the Margin, "turn others"; for the parallel clause (<reference osisRef="Ezek.18.31">Eze 18:31</reference>) is, "cast away from you all your transgressions." Perhaps, however, the omission of the object after the verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence.

<hi type="bold">from all ... transgressions--</hi>not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (<reference osisRef="1John.3.6-1John.3.9">1Jo 3:6-9</reference>):

<hi type="bold">your ruin--</hi>literally, "your snare," entangling you in ruin.

30-32. As God is to judge them "according to their ways" (Pr 1:31), their only hope is to "repent"; and this is a sure hope, for God takes no delight in judging them in wrath, but graciously desires their salvation on repentance. I will judge you-- Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end. Repent-- inward conversion (Re 2:5). In the Hebrew there is a play of like sounds, "Turn ye and return." turn yourselves, &c.-- the outward fruits of repentance. Not as the Margin, "turn others"; for the parallel clause (Eze 18:31) is, "cast away from you all your transgressions." Perhaps, however, the omission of the object after the verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence. from all... transgressions-- not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (1Jo 3:6-9): your ruin-- literally, "your snare," entangling you in ruin.


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Ezek.19.1-Ezek.19.14">Eze 19:1-14</reference>. Elegy over the Fall of David's House.</title>
 There is a tacit antithesis between this lamentation and that of the Jews for their own miseries, into the causes of which, however, they did not inquire.

<hi type="bold">1. princes of Israel--</hi>that is, Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect to the theocracy, usurpers.

CHAPTER 19 Eze 19:1-14. Elegy over the Fall of David's House. There is a tacit antithesis between this lamentation and that of the Jews for their own miseries, into the causes of which, however, they did not inquire. 1. princes of Israel-- that is, Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect to the theocracy, usurpers.


<hi type="bold">2. thy mother--</hi>the mother of Jehoiachin, the representative of David's line in exile with Ezekiel. The "mother" is Judea: "a lioness," as being fierce in catching prey (<reference osisRef="Ezek.19.3">Eze 19:3</reference>), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (<reference osisRef="Isa.29.1">Is 29:1</reference>); and Judah "a lion's whelp ... a lion ... an old lion" (<reference osisRef="Gen.49.9">Ge 49:9</reference>), to which, as also to <reference osisRef="Num.23.24">Nu 23:24</reference>; <reference osisRef="Num.24.9">24:9</reference>, this passage alludes.

<hi type="bold">nourished ... among young lions--</hi>She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up the royal young ones similarly: utterly degenerate from the stock of Abraham.

<hi type="bold">Lay down--</hi>or "couched," is appropriate to the lion, the Arab name of which means "the coucher."

2. thy mother-- the mother of Jehoiachin, the representative of David's line in exile with Ezekiel. The "mother" is Judea: "a lioness," as being fierce in catching prey (Eze 19:3), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (Is 29:1); and Judah "a lion's whelp... a lion... an old lion" (Ge 49:9), to which, as also to Nu 23:24; 24:9, this passage alludes. nourished... among young lions-- She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up the royal young ones similarly: utterly degenerate from the stock of Abraham. Lay down-- or "couched," is appropriate to the lion, the Arab name of which means "the coucher."


<hi type="bold">3. young lion--</hi>Jehoahaz, son of Josiah, carried captive from Riblah to Egypt by Pharaoh-necho (<reference osisRef="2Kgs.23.33">2Ki 23:33</reference>).

3. young lion-- Jehoahaz, son of Josiah, carried captive from Riblah to Egypt by Pharaoh-necho (2Ki 23:33).


<hi type="bold">4. The nations--</hi>Egypt, in the case of Jehoahaz, who probably provoked Pharaoh by trying to avenge the death of his father by assailing the bordering cities of Egypt (<reference osisRef="2Kgs.23.29">2Ki 23:29</reference>, <reference osisRef="2Kgs.23.30">30</reference>).

<hi type="bold">in their pit--</hi>image from the pitfalls used for catching wild beasts (<reference osisRef="Jer.22.11">Jr 22:11</reference>, <reference osisRef="Jer.22.12">12</reference>).

<hi type="bold">chains--</hi>or hooks, which were fastened in the noses of wild beasts (see on <reference osisRef="Ezek.19.9">Eze 19:9</reference>).

4. The nations-- Egypt, in the case of Jehoahaz, who probably provoked Pharaoh by trying to avenge the death of his father by assailing the bordering cities of Egypt (2Ki 23:29, 30). in their pit-- image from the pitfalls used for catching wild beasts (Jr 22:11, 12). chains-- or hooks, which were fastened in the noses of wild beasts (see on Eze 19:9).


<hi type="bold">5. saw that she had waited, and her hope was lost--</hi>that is, that her long-waited-for hope was disappointed, Jehoahaz not being restored to her from Egypt.

<hi type="bold">she took another of her whelps--</hi>Jehoiakim, brother of Jehoahaz, who was placed on the throne by Pharaoh (<reference osisRef="2Kgs.23.34">2Ki 23:34</reference>), according to the wish of Judah.

5. saw that she had waited, and her hope was lost-- that is, that her long-waited-for hope was disappointed, Jehoahaz not being restored to her from Egypt. she took another of her whelps-- Jehoiakim, brother of Jehoahaz, who was placed on the throne by Pharaoh (2Ki 23:34), according to the wish of Judah.


<hi type="bold">6. went up and down among the lions--</hi>imitated the recklessness and tyranny of the surrounding kings (<reference osisRef="Jer.22.13-Jer.22.17">Jr 22:13-17</reference>).

<hi type="bold">catch ... prey--</hi>to do evil, gratifying his lusts by oppression (<reference osisRef="2Kgs.23.37">2Ki 23:37</reference>).

6. went up and down among the lions-- imitated the recklessness and tyranny of the surrounding kings (Jr 22:13-17). catch... prey-- to do evil, gratifying his lusts by oppression (2Ki 23:37).


<hi type="bold">7. knew ... desolate palaces--</hi>that is, claimed as his own their palaces, which he then proceeded to "desolate." The Hebrew, literally "widows"; hence widowed palaces (<reference osisRef="Isa.13.22">Is 13:22</reference>). Vatablus (whom Fairbairn follows) explains it, "He knew (carnally) the widows of those whom he devoured" (<reference osisRef="Ezek.19.6">Eze 19:6</reference>). But thus the metaphor and the literal reality would be blended: the lion being represented as knowing widows. The reality, however, often elsewhere thus breaks through the veil.

<hi type="bold">fulness thereof--</hi>all that it contained; its inhabitants.

7. knew... desolate palaces-- that is, claimed as his own their palaces, which he then proceeded to "desolate." The Hebrew, literally "widows"; hence widowed palaces (Is 13:22). Vatablus (whom Fairbairn follows) explains it, "He knew (carnally) the widows of those whom he devoured" (Eze 19:6). But thus the metaphor and the literal reality would be blended: the lion being represented as knowing widows. The reality, however, often elsewhere thus breaks through the veil. fulness thereof-- all that it contained; its inhabitants.


<hi type="bold">8. the nations--</hi>the Chaldeans, Syrians, Moab, and Ammon (<reference osisRef="2Kgs.24.2">2Ki 24:2</reference>).

8. the nations-- the Chaldeans, Syrians, Moab, and Ammon (2Ki 24:2).


<hi type="bold">9. in chains--</hi>(<reference osisRef="2Chr.36.6">2Ch 36:6</reference>; <reference osisRef="Jer.22.18">Jr 22:18</reference>). Margin, "hooks"; perhaps referring to the hook often passed through the nose of beasts; so, too, through that of captives, as seen in the Assyrian sculptures (see on <reference osisRef="Ezek.19.4">Eze 19:4</reference>).

<hi type="bold">voice--</hi>that is, his roaring.

<hi type="bold">no more be heard upon the mountains--</hi>carrying on the metaphor of the lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated though his kingdom was impaired, was now to cease.

9. in chains-- (2Ch 36:6; Jr 22:18). Margin, "hooks"; perhaps referring to the hook often passed through the nose of beasts; so, too, through that of captives, as seen in the Assyrian sculptures (see on Eze 19:4). voice-- that is, his roaring. no more be heard upon the mountains-- carrying on the metaphor of the lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated though his kingdom was impaired, was now to cease.


10. A new metaphor taken from the vine, the chief of the fruit-bearing trees, as the lion is of the beasts of prey (see <reference osisRef="Ezek.17.6">Eze 17:6</reference>).

<hi type="bold">in thy blood--</hi>"planted when thou wast in thy blood," that is, in thy very infancy; as in <reference osisRef="Ezek.16.6">Eze 16:6</reference>, when thou hadst just come from the womb, and hadst not yet the blood washed from thee. The Jews from the first were planted in Canaan to take root there [Calvin]. Grotius translates as the Margin, "in thy quietness," that is, in the period when Judah had not yet fallen into her present troubles. English Version is better. Glassius explains it well, retaining the metaphor, which Calvin's explanation breaks, "in the blood of thy grapes," that is, in her full strength, as the red wine is the strength of the grape. <reference osisRef="Gen.49.11">Ge 49:11</reference> is evidently alluded to.

<hi type="bold">many waters--</hi>the well-watered land of Canaan (<reference osisRef="Deut.8.7-Deut.8.9">De 8:7-9</reference>).

10. A new metaphor taken from the vine, the chief of the fruit-bearing trees, as the lion is of the beasts of prey (see Eze 17:6). in thy blood-- "planted when thou wast in thy blood," that is, in thy very infancy; as in Eze 16:6, when thou hadst just come from the womb, and hadst not yet the blood washed from thee. The Jews from the first were planted in Canaan to take root there [Calvin]. Grotius translates as the Margin, "in thy quietness," that is, in the period when Judah had not yet fallen into her present troubles. English Version is better. Glassius explains it well, retaining the metaphor, which Calvin's explanation breaks, "in the blood of thy grapes," that is, in her full strength, as the red wine is the strength of the grape. Ge 49:11 is evidently alluded to. many waters-- the well-watered land of Canaan (De 8:7-9).


<hi type="bold">11. strong rods--</hi>princes of the royal house of David. The vine shot forth her branches like so many scepters, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurred such judgments.

<hi type="bold">stature--</hi>(<reference osisRef="Dan.4.11">Da 4:11</reference>).

<hi type="bold">among the thick branches--</hi>that is, the central stock or trunk of the tree shot up highest "among its own branches" or offshoots, surrounding it. Emblematic of the numbers and resources of the people. Hengstenberg translates, "among the clouds." But <reference osisRef="Ezek.31.3">Eze 31:3</reference>, <reference osisRef="Ezek.10.14">10, 14</reference>, supports English Version.

11. strong rods-- princes of the royal house of David. The vine shot forth her branches like so many scepters, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurred such judgments. stature-- (Da 4:11). among the thick branches-- that is, the central stock or trunk of the tree shot up highest "among its own branches" or offshoots, surrounding it. Emblematic of the numbers and resources of the people. Hengstenberg translates, "among the clouds." But Eze 31:3, 10, 14, supports English Version.


<hi type="bold">12. plucked up--</hi>not gradually withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment.

<hi type="bold">east wind--</hi>(See on <reference osisRef="Ezek.17.10">Eze 17:10</reference>).

12. plucked up-- not gradually withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment. east wind-- (See on Eze 17:10).


<hi type="bold">13. planted--</hi>that is, transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon.

<hi type="bold">dry ... ground--</hi>Chaldea was well-watered and fertile; but it is the condition of the captive people, not that of the land, which is referred to.

13. planted-- that is, transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon. dry... ground-- Chaldea was well-watered and fertile; but it is the condition of the captive people, not that of the land, which is referred to.


<hi type="bold">14. fire ... out of a rod of her branches--</hi>The Jews' disaster was to be ascribed, not so much to the Chaldeans as to themselves; the "fire out of the rod" is God's wrath kindled by the perjury of Zedekiah (<reference osisRef="Ezek.17.18">Eze 17:18</reference>). "The anger of the Lord" against Judah is specified as the cause why Zedekiah was permitted to rebel against Babylon (<reference osisRef="2Kgs.24.20">2Ki 24:20</reference>; compare <reference osisRef="Judg.9.15">Jud 9:15</reference>), thus bringing Nebuchadnezzar against Jerusalem.

<hi type="bold">no strong rod ... sceptre to rule--</hi>No more kings of David's stock are now to rule the nation. Not at least until "the Lord shall send the rod of His strength ("Messiah," <reference osisRef="Ps.110.2">Psa 110:2</reference>; <reference osisRef="Isa.11.1">Is 11:1</reference>) out of Zion," to reign first as a spiritual, then hereafter as a literal king.

<hi type="bold">is ... and shall be for a lamentation--</hi>Part of the lamentation (that as to Jehoahaz and Jehoiakim) was matter of history as already accomplished; part (as to Zedekiah) was yet to be fulfilled; or, this prophecy both is a subject for lamentation, and shall be so to distant posterity. <chapter eID="Ezek.19"/>

14. fire... out of a rod of her branches-- The Jews' disaster was to be ascribed, not so much to the Chaldeans as to themselves; the "fire out of the rod" is God's wrath kindled by the perjury of Zedekiah (Eze 17:18). "The anger of the Lord" against Judah is specified as the cause why Zedekiah was permitted to rebel against Babylon (2Ki 24:20; compare Jud 9:15), thus bringing Nebuchadnezzar against Jerusalem. no strong rod... sceptre to rule-- No more kings of David's stock are now to rule the nation. Not at least until "the Lord shall send the rod of His strength ("Messiah," Psa 110:2; Is 11:1) out of Zion," to reign first as a spiritual, then hereafter as a literal king. is... and shall be for a lamentation-- Part of the lamentation (that as to Jehoahaz and Jehoiakim) was matter of history as already accomplished; part (as to Zedekiah) was yet to be fulfilled; or, this prophecy both is a subject for lamentation, and shall be so to distant posterity.


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Ezek.20.1-Ezek.20.49">Eze 20:1-49</reference>. Rejection of the Elders' Application to the Prophet:</title>
 Exposure of Israel's Protracted Rebellions, notwithstanding God's Long-suffering Goodness: Yet Will God Restore His People at Last.

<hi type="bold">1. seventh year, &c.--</hi>namely, from the carrying away of Jeconiah (<reference osisRef="Ezek.1.2">Eze 1:2</reference>; <reference osisRef="1Cor.8.1">8:1</reference>). This computation was calculated to make them cherish the more ardently the hope of the restoration promised them in seventy years; for, when prospects are hopeless, years are not computed [Calvin].

<hi type="bold">elders ... came to inquire--</hi>The object of their inquiry, as in <reference osisRef="Ezek.14.1">Eze 14:1</reference>, is not stated; probably it was to ascertain the cause of the national calamities and the time of their termination, as their false prophets assured them of a speedy restoration.

CHAPTER 20 Eze 20:1-49. Rejection of the Elders' Application to the Prophet: Exposure of Israel's Protracted Rebellions, notwithstanding God's Long-suffering Goodness: Yet Will God Restore His People at Last. 1. seventh year, &c.-- namely, from the carrying away of Jeconiah (Eze 1:2; 8:1). This computation was calculated to make them cherish the more ardently the hope of the restoration promised them in seventy years; for, when prospects are hopeless, years are not computed [Calvin]. elders... came to inquire-- The object of their inquiry, as in Eze 14:1, is not stated; probably it was to ascertain the cause of the national calamities and the time of their termination, as their false prophets assured them of a speedy restoration.


3. The chapter falls into two great parts: <reference osisRef="Ezek.20.1-Ezek.20.32">Eze 20:1-32</reference>, the recital of the people's rebellions during five distinct periods: in Egypt, the wilderness, on the borders of Canaan when a new generation arose, in Canaan, and in the time of the prophet.

<hi type="bold">I will not be inquired of by you--</hi>because their moral state precluded them from capability of knowing the will of God (<reference osisRef="Ps.66.18">Psa 66:18</reference>; <reference osisRef="Prov.28.9">Pr 28:9</reference>; <reference osisRef="John.7.17">Joh 7:17</reference>).

3. The chapter falls into two great parts: Eze 20:1-32, the recital of the people's rebellions during five distinct periods: in Egypt, the wilderness, on the borders of Canaan when a new generation arose, in Canaan, and in the time of the prophet. I will not be inquired of by you-- because their moral state precluded them from capability of knowing the will of God (Psa 66:18; Pr 28:9; Joh 7:17).


<hi type="bold">4. Wilt thou judge? ... judge--</hi>The emphatical repetition expresses, "Wilt thou not judge? yes, judge them. There is a loud call for immediate judgment." The Hebrew interrogative here is a command, not a prohibition [Maurer]. Instead of spending time in teaching them, tell them of the abomination of their fathers, of which their own are the complement and counterpart, and which call for judgment.

4. Wilt thou judge?... judge-- The emphatical repetition expresses, "Wilt thou not judge? yes, judge them. There is a loud call for immediate judgment." The Hebrew interrogative here is a command, not a prohibition [Maurer]. Instead of spending time in teaching them, tell them of the abomination of their fathers, of which their own are the complement and counterpart, and which call for judgment.


5-6. The thrice lifting up of God's hand (the sign of His oath, <reference osisRef="Rev.10.5">Re 10:5</reference>, <reference osisRef="Rev.10.6">6</reference>; <reference osisRef="Exod.6.8">Ex 6:8</reference>, Margin; <reference osisRef="Num.14.30">Nu 14:30</reference>; to which passages the form of words here alludes) implies the solemn earnestness of God's purpose of grace to them.

<hi type="bold">made myself known unto them--</hi>proving Myself faithful and true by the actual fulfilment of My promises (<reference osisRef="Exod.4.31">Ex 4:31</reference>; <reference osisRef="Exod.6.3">6:3</reference>); revealing Myself as "Jehovah," that is, not that the name was unknown before, but that then first the force of that name was manifested in the promises of God then being realized in performances.

5-6. The thrice lifting up of God's hand (the sign of His oath, Re 10:5, 6; Ex 6:8, Margin; Nu 14:30; to which passages the form of words here alludes) implies the solemn earnestness of God's purpose of grace to them. made myself known unto them-- proving Myself faithful and true by the actual fulfilment of My promises (Ex 4:31; 6:3); revealing Myself as "Jehovah," that is, not that the name was unknown before, but that then first the force of that name was manifested in the promises of God then being realized in performances.


7. Moses gives no formal statement of idolatries practised by Israel in Egypt. But it is implied in their readiness to worship the golden calf (resembling the Egyptian ox, Apis) (<reference osisRef="Exod.32.4">Ex 32:4</reference>), which makes it likely they had worshipped such idols in Egypt. Also, in <reference osisRef="Lev.17.7">Le 17:7</reference>, "They shall no more offer their sacrifices unto devils (literally, seirim, 'he-goats,' the symbol of the false god, Pan), after whom they have gone awhoring." The call of God by Moses was as much to them to separate from idols and follow Jehovah, as it was to Pharaoh to let them go forth. <reference osisRef="Exod.6.6">Ex 6:6</reference>, <reference osisRef="Exod.6.7">7</reference> and <reference osisRef="Josh.24.14">Jos 24:14</reference>, expressly mention their idolatry "in Egypt." Hence the need of their being removed out of the contagion of Egyptian idolatries by the exodus.

<hi type="bold">every man--</hi>so universal was the evil.

<hi type="bold">of his eyes--</hi>It was not fear of their Egyptian masters, but their own lust of the eye that drew them to idols (<reference osisRef="Ezek.6.9">Eze 6:9</reference>; <reference osisRef="Ezek.18.6">18:6</reference>).

7. Moses gives no formal statement of idolatries practised by Israel in Egypt. But it is implied in their readiness to worship the golden calf (resembling the Egyptian ox, Apis) (Ex 32:4), which makes it likely they had worshipped such idols in Egypt. Also, in Le 17:7, "They shall no more offer their sacrifices unto devils (literally, seirim, 'he-goats,' the symbol of the false god, Pan), after whom they have gone awhoring." The call of God by Moses was as much to them to separate from idols and follow Jehovah, as it was to Pharaoh to let them go forth. Ex 6:6, 7 and Jos 24:14, expressly mention their idolatry "in Egypt." Hence the need of their being removed out of the contagion of Egyptian idolatries by the exodus. every man-- so universal was the evil. of his eyes-- It was not fear of their Egyptian masters, but their own lust of the eye that drew them to idols (Eze 6:9; 18:6).


<hi type="bold">8-9. then I said, I will ... But, &c.--</hi>that is, (God speaking in condescension to human modes of conception) their spiritual degradation deserved I should destroy them, "but I wrought (namely, the deliverance 'out of ... Egypt') for My name's sake"; not for their merits (a rebuke to their national pride). God's "name" means the sum-total of His perfections. To manifest these, His gratuitous mercy abounding above their sins, yet without wrong to His justice, and so to set forth His glory, was and is the ultimate end of His dealings (<reference osisRef="Ezek.20.14">Eze 20:14</reference>, <reference osisRef="Ezek.20.22">22</reference>; <reference osisRef="2Sam.7.23">2Sa 7:23</reference>; <reference osisRef="Isa.63.12">Is 63:12</reference>; <reference osisRef="Rom.9.17">Ro 9:17</reference>).

8-9. then I said, I will... But, &c.-- that is, (God speaking in condescension to human modes of conception) their spiritual degradation deserved I should destroy them, "but I wrought (namely, the deliverance 'out of... Egypt') for My name's sake"; not for their merits (a rebuke to their national pride). God's "name" means the sum-total of His perfections. To manifest these, His gratuitous mercy abounding above their sins, yet without wrong to His justice, and so to set forth His glory, was and is the ultimate end of His dealings (Eze 20:14, 22; 2Sa 7:23; Is 63:12; Ro 9:17).


<hi type="bold">11. which if a man do, he shall ... five in them--</hi>not "by them," as though they could justify a man, seeing that man cannot render the faultless obedience required (<reference osisRef="Lev.18.5">Le 18:5</reference>; <reference osisRef="Gal.3.12">Ga 3:12</reference>). "By them" is the expression indeed in <reference osisRef="Rom.10.5">Ro 10:5</reference>; but there the design is to show that, if man could obey all God's laws, he would be justified "by them" (<reference osisRef="Gal.3.21">Ga 3:21</reference>); but he cannot; he therefore needs to have justification by "the Lord our righteousness" (<reference osisRef="Jer.23.6">Jr 23:6</reference>); then, having thus received life, he "lives," that is, maintains, enjoys, and exercises this life only in so far as he walks "in" the laws of God. So <reference osisRef="Deut.30.15">De 30:15</reference>, <reference osisRef="Deut.30.16">16</reference>. The Israelites, as a nation, had life already freely given to them by God's covenant of promise; the laws of God were designed to be the means of the outward expression of their spiritual life. As the natural life has its healthy manifestation in the full exercise of its powers, so their spiritual being as a nation was to be developed in vigor, or else decay, according as they did, or did not, walk in God's laws.

11. which if a man do, he shall... five in them-- not "by them," as though they could justify a man, seeing that man cannot render the faultless obedience required (Le 18:5; Ga 3:12). "By them" is the expression indeed in Ro 10:5; but there the design is to show that, if man could obey all God's laws, he would be justified "by them" (Ga 3:21); but he cannot; he therefore needs to have justification by "the Lord our righteousness" (Jr 23:6); then, having thus received life, he "lives," that is, maintains, enjoys, and exercises this life only in so far as he walks "in" the laws of God. So De 30:15, 16. The Israelites, as a nation, had life already freely given to them by God's covenant of promise; the laws of God were designed to be the means of the outward expression of their spiritual life. As the natural life has its healthy manifestation in the full exercise of its powers, so their spiritual being as a nation was to be developed in vigor, or else decay, according as they did, or did not, walk in God's laws.


<hi type="bold">12. sabbaths, ... a sign between me and them--</hi>a kind of sacramental pledge of the covenant of adoption between God and His people. The Sabbath is specified as a sample of the whole law, to show that the law is not merely precepts, but privileges, of which the Sabbath is one of the highest. Not that the Sabbath was first instituted at Sinai, as if it were an exclusively Jewish ordinance (<reference osisRef="Gen.2.2">Ge 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>), but it was then more formally enacted, when, owing to the apostasy of the world from the original revelation, one people was called out (<reference osisRef="Deut.5.15">De 5:15</reference>) to be the covenant-people of God.

<hi type="bold">sanctify them--</hi>The observance of the Sabbath contemplated by God was not a mere outward rest, but a spiritual dedication of the day to the glory of God and the good of man. Otherwise it would not be, as it is made, the pledge of universal sanctification (<reference osisRef="Exod.31.13-Exod.31.17">Ex 31:13-17</reference>; <reference osisRef="Isa.58.13">Is 58:13</reference>, <reference osisRef="Isa.58.14">14</reference>). Virtually it is said, all sanctity will flourish or decay, according as this ordinance is observed in its full spirituality or not.

12. sabbaths,... a sign between me and them-- a kind of sacramental pledge of the covenant of adoption between God and His people. The Sabbath is specified as a sample of the whole law, to show that the law is not merely precepts, but privileges, of which the Sabbath is one of the highest. Not that the Sabbath was first instituted at Sinai, as if it were an exclusively Jewish ordinance (Ge 2:2, 3), but it was then more formally enacted, when, owing to the apostasy of the world from the original revelation, one people was called out (De 5:15) to be the covenant-people of God. sanctify them-- The observance of the Sabbath contemplated by God was not a mere outward rest, but a spiritual dedication of the day to the glory of God and the good of man. Otherwise it would not be, as it is made, the pledge of universal sanctification (Ex 31:13-17; Is 58:13, 14). Virtually it is said, all sanctity will flourish or decay, according as this ordinance is observed in its full spirituality or not.


<hi type="bold">13. in the wilderness--</hi>They "rebelled" in the very place where death and terror were on every side and where they depended on My miraculous bounty every moment!

13. in the wilderness-- They "rebelled" in the very place where death and terror were on every side and where they depended on My miraculous bounty every moment!


15. I swore against them (<reference osisRef="Ps.95.11">Psa 95:11</reference>; <reference osisRef="Ps.106.26">106:26</reference>) that I would not permit the generation that came out of Egypt to enter Canaan.

15. I swore against them (Psa 95:11; 106:26) that I would not permit the generation that came out of Egypt to enter Canaan.


16. The special reason is stated by Moses (<reference osisRef="Num.13.32">Nu 13:32</reference>, <reference osisRef="Num.13.33">33</reference>; <reference osisRef="Num.14.4">14:4</reference>) to be that they, through fear arising from the false report of the spies, wished to return to Egypt; the general reasons are stated here which lay at the root of their rejection of God's grace; namely, contempt of God and His laws, and love of idols.

<hi type="bold">their heart--</hi>The fault lay in it (<reference osisRef="Ps.78.37">Psa 78:37</reference>).

16. The special reason is stated by Moses (Nu 13:32, 33; 14:4) to be that they, through fear arising from the false report of the spies, wished to return to Egypt; the general reasons are stated here which lay at the root of their rejection of God's grace; namely, contempt of God and His laws, and love of idols. their heart-- The fault lay in it (Psa 78:37).


<hi type="bold">17. Nevertheless--</hi>How marvellous that God should spare such sinners! His everlasting covenant explains it, His long-suffering standing out in striking contrast to their rebellions (<reference osisRef="Ps.78.38">Psa 78:38</reference>; <reference osisRef="Jer.30.11">Jr 30:11</reference>).

17. Nevertheless-- How marvellous that God should spare such sinners! His everlasting covenant explains it, His long-suffering standing out in striking contrast to their rebellions (Psa 78:38; Jr 30:11).


<hi type="bold">18. I said unto their children--</hi>being unwilling to speak any more to the fathers as being incorrigible.

<hi type="bold">Walk ye not in ... statutes of ... fathers--</hi>The traditions of the fathers are to be carefully weighed, not indiscriminately followed. He forbids the imitation of not only their gross sins, but even their plausible statutes [Calvin].

18. I said unto their children-- being unwilling to speak any more to the fathers as being incorrigible. Walk ye not in... statutes of... fathers-- The traditions of the fathers are to be carefully weighed, not indiscriminately followed. He forbids the imitation of not only their gross sins, but even their plausible statutes [Calvin].


19. It is an indirect denial of God, and a robbing Him of His due, to add man's inventions to His precepts.


20. (<reference osisRef="Jer.17.22">Jr 17:22</reference>).

20. (Jr 17:22).


21. Though warned by the judgment on their fathers, the next generation also rebelled against God. The "kindness of Israel's youth and love of her espousals in the wilderness" (<reference osisRef="Jer.2.2">Jr 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>) were only comparative (the corruption in later times being more general), and confined to the minority; as a whole, Israel at no time fully served God. The "children" it was that fell into the fearful apostasy on the plains of Moab at the close of the wilderness sojourn (<reference osisRef="Num.25.1">Nu 25:1</reference>, 2; <reference osisRef="Deut.31.27">De 31:27</reference>).

21. Though warned by the judgment on their fathers, the next generation also rebelled against God. The "kindness of Israel's youth and love of her espousals in the wilderness" (Jr 2:2, 3) were only comparative (the corruption in later times being more general), and confined to the minority; as a whole, Israel at no time fully served God. The "children" it was that fell into the fearful apostasy on the plains of Moab at the close of the wilderness sojourn (Nu 25:1, 2; De 31:27).


23. It was to that generation the threat of dispersion was proclaimed (<reference osisRef="Deut.28.64">De 28:64</reference>; compare <reference osisRef="Ezek.29.4">Eze 29:4</reference>).

23. It was to that generation the threat of dispersion was proclaimed (De 28:64; compare Eze 29:4).


<hi type="bold">25. I gave them ... statutes ... not good--</hi>Since they would not follow My statutes that were good, "I gave them" their own (<reference osisRef="Ezek.20.18">Eze 20:18</reference>) and their fathers' "which were not good"; statutes spiritually corrupting, and, finally, as the consequence, destroying them. Righteous retribution (<reference osisRef="Ps.81.12">Psa 81:12</reference>; <reference osisRef="Hos.8.11">Ho 8:11</reference>; <reference osisRef="Rom.1.24">Ro 1:24</reference>; <reference osisRef="2Thess.2.11">2Th 2:11</reference>). <reference osisRef="Ezek.20.39">Eze 20:39</reference> proves this view to be correct (compare <reference osisRef="Isa.63.17">Is 63:17</reference>). Thus on the plains of Moab (<reference osisRef="Num.25.1-Num.25.18">Nu 25:1-18</reference>), in chastisement for the secret unfaithfulness to God in their hearts, He permitted Baal's worshippers to tempt them to idolatry (the ready success of the tempters, moreover, proving the inward unsoundness of the tempted); and this again ended necessarily in punitive judgments.

25. I gave them... statutes... not good-- Since they would not follow My statutes that were good, "I gave them" their own (Eze 20:18) and their fathers' "which were not good"; statutes spiritually corrupting, and, finally, as the consequence, destroying them. Righteous retribution (Psa 81:12; Ho 8:11; Ro 1:24; 2Th 2:11). Eze 20:39 proves this view to be correct (compare Is 63:17). Thus on the plains of Moab (Nu 25:1-18), in chastisement for the secret unfaithfulness to God in their hearts, He permitted Baal's worshippers to tempt them to idolatry (the ready success of the tempters, moreover, proving the inward unsoundness of the tempted); and this again ended necessarily in punitive judgments.


<hi type="bold">26. I polluted them--</hi>not directly; "but I judicially gave them up to pollute themselves." A just retribution for their "polluting My sabbaths" (<reference osisRef="Ezek.20.24">Eze 20:24</reference>). This <reference osisRef="Ezek.20.26">Eze 20:26</reference> is explanatory of <reference osisRef="Ezek.20.25">Eze 20:25</reference>. Their own sin I made their punishment.

<hi type="bold">caused to pass through the fire--</hi>Fairbairn translates, "In their presenting (literally, 'the causing to pass over') all their first-born," namely, to the Lord; referring to the command (<reference osisRef="Exod.13.12">Ex 13:12</reference>, Margin, where the very same expression is used). The lustration of children by passing through the fire was a later abomination (<reference osisRef="Ezek.20.31">Eze 20:31</reference>). The evil here spoken of was the admixture of heathenish practices with Jehovah's worship, which made Him regard all as "polluted." Here, "to the Lord" is omitted purposely, to imply, "They kept up the outward service indeed, but I did not own it as done unto Me, since it was mingled with such pollutions." But English Version is supported by the similar phraseology in <reference osisRef="Ezek.20.31">Eze 20:31</reference>, see on <reference osisRef="Ezek.20.31">Eze 20:31</reference>. They made all their children pass through the fire; but he names the first-born, in aggravation of their guilt; that is, "I had willed that the first-born should be redeemed as being Mine, but they imposed on themselves the cruel rites of offering them to Molech" (<reference osisRef="Deut.18.10">De 18:10</reference>).

<hi type="bold">might know ... the Lord--</hi>that they may be compelled to know Me as a powerful Judge, since they were unwilling to know Me as a gracious Father.

26. I polluted them-- not directly; "but I judicially gave them up to pollute themselves." A just retribution for their "polluting My sabbaths" (Eze 20:24). This Eze 20:26 is explanatory of Eze 20:25. Their own sin I made their punishment. caused to pass through the fire-- Fairbairn translates, "In their presenting (literally, 'the causing to pass over') all their first-born," namely, to the Lord; referring to the command (Ex 13:12, Margin, where the very same expression is used). The lustration of children by passing through the fire was a later abomination (Eze 20:31). The evil here spoken of was the admixture of heathenish practices with Jehovah's worship, which made Him regard all as "polluted." Here, "to the Lord" is omitted purposely, to imply, "They kept up the outward service indeed, but I did not own it as done unto Me, since it was mingled with such pollutions." But English Version is supported by the similar phraseology in Eze 20:31, see on Eze 20:31. They made all their children pass through the fire; but he names the first-born, in aggravation of their guilt; that is, "I had willed that the first-born should be redeemed as being Mine, but they imposed on themselves the cruel rites of offering them to Molech" (De 18:10). might know... the Lord-- that they may be compelled to know Me as a powerful Judge, since they were unwilling to know Me as a gracious Father.


27-29. The next period, namely, that which followed the settlement in Canaan: the fathers of the generation existing in Ezekiel's time walked in the same steps of apostasy as the generation in the wilderness.

<hi type="bold">Yet in this--</hi>Not content with past rebellions, and not moved with gratitude for God's goodness, "yet in this," still further they rebelled.

<hi type="bold">blasphemed--</hi>"have insulted me" [Calvin]. Even those who did not sacrifice to heathen gods have offered "their sacrifices" (<reference osisRef="Ezek.20.28">Eze 20:28</reference>) in forbidden places.

27-29. The next period, namely, that which followed the settlement in Canaan: the fathers of the generation existing in Ezekiel's time walked in the same steps of apostasy as the generation in the wilderness. Yet in this-- Not content with past rebellions, and not moved with gratitude for God's goodness, "yet in this," still further they rebelled. blasphemed-- "have insulted me" [Calvin]. Even those who did not sacrifice to heathen gods have offered "their sacrifices" (Eze 20:28) in forbidden places.


30. The interrogation implies a strong affirmation, as in <reference osisRef="Ezek.20.4">Eze 20:4</reference>, "Are ye not polluted ... ? Do ye not commit?" &c. Or, connecting this verse with <reference osisRef="Ezek.20.31">Eze 20:31</reference>, "Are ye thus polluted ... and yet (do ye expect that) I shall be inquired of by you?"

30. The interrogation implies a strong affirmation, as in Eze 20:4, "Are ye not polluted...? Do ye not commit?" &c. Or, connecting this verse with Eze 20:31, "Are ye thus polluted... and yet (do ye expect that) I shall be inquired of by you?"


<hi type="bold">31. through the fire--</hi>As "the fire" is omitted in <reference osisRef="Ezek.20.26">Eze 20:26</reference>, Fairbairn represents the generation here referred to (namely, that of Ezekiel's day) as attaining the climax of guilt (see on <reference osisRef="Ezek.20.26">Eze 20:26</reference>), in making their children pass through the fire, which that former generation did not. The reason, however, for the omission of "the fire" in <reference osisRef="Ezek.20.26">Eze 20:26</reference> is, perhaps, that there it is implied the children only "passed through the fire" for purification, whereas here they are actually burnt to death before the idol; and therefore "the fire" is specified in the latter, not in the former case (compare <reference osisRef="2Kgs.3.27">2Ki 3:27</reference>).

31. through the fire-- As "the fire" is omitted in Eze 20:26, Fairbairn represents the generation here referred to (namely, that of Ezekiel's day) as attaining the climax of guilt (see on Eze 20:26), in making their children pass through the fire, which that former generation did not. The reason, however, for the omission of "the fire" in Eze 20:26 is, perhaps, that there it is implied the children only "passed through the fire" for purification, whereas here they are actually burnt to death before the idol; and therefore "the fire" is specified in the latter, not in the former case (compare 2Ki 3:27).


<hi type="bold">32. We will be as the heathen--</hi>and so escape the odium to which we are exposed, of having a peculiar God and law of our own. "We shall live on better terms with them by having a similar worship. Besides, we get from God nothing but threats and calamities, whereas the heathen, Chaldeans, &c., get riches and power from their idols." How literally God's words here ("that ... shall not be at all") are fulfilled in the modern Jews! Though the Jews seemed so likely (had Ezekiel spoken as an uninspired man) to have blended with the rest of mankind and laid aside their distinctive peculiarities, as was their wish at that time, yet they have remained for eighteen centuries dispersed among all nations and without a home, but still distinct: a standing witness for the truth of the prophecy given so long ago.

32. We will be as the heathen-- and so escape the odium to which we are exposed, of having a peculiar God and law of our own. "We shall live on better terms with them by having a similar worship. Besides, we get from God nothing but threats and calamities, whereas the heathen, Chaldeans, &c., get riches and power from their idols." How literally God's words here ("that... shall not be at all") are fulfilled in the modern Jews! Though the Jews seemed so likely (had Ezekiel spoken as an uninspired man) to have blended with the rest of mankind and laid aside their distinctive peculiarities, as was their wish at that time, yet they have remained for eighteen centuries dispersed among all nations and without a home, but still distinct: a standing witness for the truth of the prophecy given so long ago.


33. Here begins the second division of the prophecy. Lest the covenant people should abandon their distinctive hopes and amalgamate with the surrounding heathen, He tells them that, as the wilderness journey from Egypt was made subservient to discipline and also to the taking from among them the rebellious, so a severe discipline (such as the Jews are now for long actually undergoing) should be administered to them during the next exodus for the same purpose (<reference osisRef="Ezek.20.38">Eze 20:38</reference>), and so to prepare them for the restored possession of their land (<reference osisRef="Hos.2.14">Ho 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>). This was only partially fulfilled before, and at the return from Babylon: its full and final accomplishment is future.

<hi type="bold">with a mighty hand, ... will I rule over you--</hi>I will assert My right over you in spite of your resistance (<reference osisRef="Ezek.20.32">Eze 20:32</reference>), as a master would in the case of his slave, and I will not let you be wrested from Me, because of My regard to My covenant.

33. Here begins the second division of the prophecy. Lest the covenant people should abandon their distinctive hopes and amalgamate with the surrounding heathen, He tells them that, as the wilderness journey from Egypt was made subservient to discipline and also to the taking from among them the rebellious, so a severe discipline (such as the Jews are now for long actually undergoing) should be administered to them during the next exodus for the same purpose (Eze 20:38), and so to prepare them for the restored possession of their land (Ho 2:14, 15). This was only partially fulfilled before, and at the return from Babylon: its full and final accomplishment is future. with a mighty hand,... will I rule over you-- I will assert My right over you in spite of your resistance (Eze 20:32), as a master would in the case of his slave, and I will not let you be wrested from Me, because of My regard to My covenant.


34. The Jews in exile might think themselves set free from the "rule" of God (<reference osisRef="Ezek.20.33">Eze 20:33</reference>); therefore, He intimates, He will reassert His right over them by chastening judgments, and these, with an ultimate view, not to destroy, but to restore them.

<hi type="bold">people--</hi>rather, "peoples."

34. The Jews in exile might think themselves set free from the "rule" of God (Eze 20:33); therefore, He intimates, He will reassert His right over them by chastening judgments, and these, with an ultimate view, not to destroy, but to restore them. people-- rather, "peoples."


<hi type="bold">35. wilderness of the people--</hi>rather, "peoples," the various peoples among whom they were to be scattered, and about whom God saith (<reference osisRef="Ezek.20.34">Eze 20:34</reference>), "I will bring you out." In contrast to the literal "wilderness of Egypt" (<reference osisRef="Ezek.20.36">Eze 20:36</reference>), "the wilderness of the peoples" is their spiritual wilderness period of trial, discipline, and purification while exiled among the nations. As the state when they are "brought into the wilderness of the peoples" and that when they were among the peoples "from" which God was to "bring them out" (<reference osisRef="Ezek.20.34">Eze 20:34</reference>) are distinguished, the wilderness state probably answers partially to the transition period of discipline from the first decree for their restoration by Cyrus to the time of their complete settlement in their land, and the rebuilding of Jerusalem and the temple. But the full and final fulfilment is future; the wilderness state will comprise not only the transition period of their restoration, but the beginning of their occupancy of Palestine, a time in which they shall endure the sorest of all their chastisements, to "purge out the rebels" (<reference osisRef="Ezek.20.38">Eze 20:38</reference>; <reference osisRef="Dan.12.1">Da 12:1</reference>); and then the remnant (<reference osisRef="Zech.13.8">Zec 13:8</reference>, <reference osisRef="Zech.13.9">9</reference>; <reference osisRef="Zech.14.2">14:2</reference>, <reference osisRef="Zech.14.3">3</reference>) shall "all serve God in the land" (<reference osisRef="Ezek.20.40">Eze 20:40</reference>). Thus the wilderness period does not denote locality, but their state intervening between their rejection and future restoration.

<hi type="bold">plead--</hi>bring the matter in debate between us to an issue. Image is from a plaintiff in a law court meeting the defendant "face to face." Appropriate, as God in His dealings acts not arbitrarily, but in most righteous justice (<reference osisRef="Jer.2.9">Jr 2:9</reference>; <reference osisRef="Mic.6.2">Mi 6:2</reference>).

35. wilderness of the people-- rather, "peoples," the various peoples among whom they were to be scattered, and about whom God saith (Eze 20:34), "I will bring you out." In contrast to the literal "wilderness of Egypt" (Eze 20:36), "the wilderness of the peoples" is their spiritual wilderness period of trial, discipline, and purification while exiled among the nations. As the state when they are "brought into the wilderness of the peoples" and that when they were among the peoples "from" which God was to "bring them out" (Eze 20:34) are distinguished, the wilderness state probably answers partially to the transition period of discipline from the first decree for their restoration by Cyrus to the time of their complete settlement in their land, and the rebuilding of Jerusalem and the temple. But the full and final fulfilment is future; the wilderness state will comprise not only the transition period of their restoration, but the beginning of their occupancy of Palestine, a time in which they shall endure the sorest of all their chastisements, to "purge out the rebels" (Eze 20:38; Da 12:1); and then the remnant (Zec 13:8, 9; 14:2, 3) shall "all serve God in the land" (Eze 20:40). Thus the wilderness period does not denote locality, but their state intervening between their rejection and future restoration. plead-- bring the matter in debate between us to an issue. Image is from a plaintiff in a law court meeting the defendant "face to face." Appropriate, as God in His dealings acts not arbitrarily, but in most righteous justice (Jr 2:9; Mi 6:2).


36. (<reference osisRef="Num.14.21-Num.14.29">Nu 14:21-29</reference>). Though God saved them out of Egypt, He afterwards destroyed in the wilderness them that believed not (Jude 5); so, though He brought the exiles out of Babylon, yet their wilderness state of chastening discipline continued even after they were again in Canaan.

36. (Nu 14:21-29). Though God saved them out of Egypt, He afterwards destroyed in the wilderness them that believed not (Jude 5); so, though He brought the exiles out of Babylon, yet their wilderness state of chastening discipline continued even after they were again in Canaan.


<hi type="bold">37. pass under the rod--</hi>metaphor from a shepherd who makes his sheep pass under his rod in counting them (<reference osisRef="Lev.27.32">Le 27:32</reference>; <reference osisRef="Jer.33.13">Jr 33:13</reference>). Whether you will or not, ye shall be counted as Mine, and so shall be subjected to My chastening discipline (<reference osisRef="Mic.7.14">Mi 7:14</reference>), with a view to My ultimate saving of the chosen remnant (compare <reference osisRef="John.10.27-John.10.29">Joh 10:27-29</reference>).

<hi type="bold">bond of ... covenant--</hi>I will constrain you by sore chastisements to submit yourselves to the covenant to which ye are lastingly bound, though now you have cast away God's bond from you. Fulfilled in part, <reference osisRef="Neh.9.8">Ne 9:8</reference>, 26, 32-38; <reference osisRef="Neh.10.1-Neh.10.39">10:1-39</reference>; fully hereafter (Is 54:10-13; 52:1, 2).

37. pass under the rod-- metaphor from a shepherd who makes his sheep pass under his rod in counting them (Le 27:32; Jr 33:13). Whether you will or not, ye shall be counted as Mine, and so shall be subjected to My chastening discipline (Mi 7:14), with a view to My ultimate saving of the chosen remnant (compare Joh 10:27-29). bond of... covenant-- I will constrain you by sore chastisements to submit yourselves to the covenant to which ye are lastingly bound, though now you have cast away God's bond from you. Fulfilled in part, Ne 9:8, 26, 32-38; 10:1-39; fully hereafter (Is 54:10-13; 52:1, 2).


38. (<reference osisRef="Zech.13.9">Zec 13:9</reference>; <reference osisRef="Zech.14.2">14:2</reference>).

<hi type="bold">purge out--</hi>or, "separate." Hebrew, barothi, forming a designed alliteration with "berith," the covenant; not a promise of grace, but a threat against those Jews who thought they could in exile escape the observation and "rule" of God.

<hi type="bold">land of Israel--</hi>Though brought out of the country of their sojourn or exile (Babylon formerly, and the various lands of their exile hereafter) into the literal land of Palestine, even it shall be to them an exile state, "they shall not enter into the land of Israel," that is, the spiritual state of restored favor of God to His covenant people, which shall only be given to the remnant to be saved (<reference osisRef="Zech.13.8">Zec 13:8</reference>, <reference osisRef="Zech.13.9">9</reference>).

38. (Zec 13:9; 14:2). purge out-- or, "separate." Hebrew, barothi, forming a designed alliteration with "berith," the covenant; not a promise of grace, but a threat against those Jews who thought they could in exile escape the observation and "rule" of God. land of Israel-- Though brought out of the country of their sojourn or exile (Babylon formerly, and the various lands of their exile hereafter) into the literal land of Palestine, even it shall be to them an exile state, "they shall not enter into the land of Israel," that is, the spiritual state of restored favor of God to His covenant people, which shall only be given to the remnant to be saved (Zec 13:8, 9).


39. Equivalent to, "I would rather have you open idolaters than hypocrites, fancying you can worship Me and yet at the same time serve idols" (<reference osisRef="Amos.5.21">Am 5:21</reference>, 22, 25, 26; compare <reference osisRef="1Kgs.18.21">1Ki 18:21</reference>; <reference osisRef="2Kgs.17.41">2Ki 17:41</reference>; <reference osisRef="Matt.6.24">Mt 6:24</reference>; <reference osisRef="Rev.3.15">Re 3:15</reference>, <reference osisRef="Rev.3.16">16</reference>).

<hi type="bold">Go ye, serve--</hi>This is not a command to serve idols, but a judicial declaration of God's giving up of the half-idol, half-Jehovah worshippers to utter idolatry, if they will not serve Jehovah alone (<reference osisRef="Ps.81.12">Psa 81:12</reference>; <reference osisRef="Rev.22.11">Re 22:11</reference>).

<hi type="bold">hereafter also--</hi>God anticipates the same apostasy afterwards, as now.

39. Equivalent to, "I would rather have you open idolaters than hypocrites, fancying you can worship Me and yet at the same time serve idols" (Am 5:21, 22, 25, 26; compare 1Ki 18:21; 2Ki 17:41; Mt 6:24; Re 3:15, 16). Go ye, serve-- This is not a command to serve idols, but a judicial declaration of God's giving up of the half-idol, half-Jehovah worshippers to utter idolatry, if they will not serve Jehovah alone (Psa 81:12; Re 22:11). hereafter also-- God anticipates the same apostasy afterwards, as now.


<hi type="bold">40. For--</hi>Though ye, the rebellious portion, withdraw from My worship, others, even the believing remnant, will succeed after you perish, and will serve Me purely.

<hi type="bold">in mine holy mountain--</hi>(<reference osisRef="Isa.2.2">Is 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>). Zion, or Moriah, "the height of Israel" (pre-eminent above all mountains because of the manifested presence of God there with Israel), as opposed to their "high places," the worship on which was an abomination to God.

<hi type="bold">all--</hi>not merely individuals, such as constitute the elect Church now; but the whole nation, to be followed by the conversion of the Gentile nations (<reference osisRef="Isa.2.2">Is 2:2</reference>, "all nations;" <reference osisRef="Rom.11.26">Ro 11:26</reference>; <reference osisRef="Rev.11.15">Re 11:15</reference>).

<hi type="bold">with--</hi>rather, "in all your holy things" [Maurer].

40. For-- Though ye, the rebellious portion, withdraw from My worship, others, even the believing remnant, will succeed after you perish, and will serve Me purely. in mine holy mountain-- (Is 2:2, 3). Zion, or Moriah, "the height of Israel" (pre-eminent above all mountains because of the manifested presence of God there with Israel), as opposed to their "high places," the worship on which was an abomination to God. all-- not merely individuals, such as constitute the elect Church now; but the whole nation, to be followed by the conversion of the Gentile nations (Is 2:2, "all nations;" Ro 11:26; Re 11:15). with-- rather, "in all your holy things" [Maurer].


<hi type="bold">41. with--</hi>that is, in respect to your sweet savor (literally, "savor of rest," see on <reference osisRef="Ezek.16.19">Eze 16:19</reference>). Or, I will accept you (your worship) "as a sweet savor" [Maurer], (<reference osisRef="Eph.5.2">Ep 5:2</reference>; <reference osisRef="Phil.4.18">Php 4:18</reference>). God first accepts the person in Messiah, then the offering (<reference osisRef="Ezek.20.40">Eze 20:40</reference>; <reference osisRef="Gen.4.4">Ge 4:4</reference>).

<hi type="bold">bring ... out from ... people, &c.--</hi>the same words as in <reference osisRef="Ezek.20.34">Eze 20:34</reference>; but there applied to the bringing forth of the hypocrites, as well as the elect; here restricted to the saved remnant, who alone shall be at last restored literally and spiritually in the fullest sense.

<hi type="bold">sanctified in you before ... heathen--</hi>(<reference osisRef="Jer.33.9">Jr 33:9</reference>). All the nations will acknowledge My power displayed in restoring you, and so shall be led to seek Me (<reference osisRef="Isa.66.18">Is 66:18</reference>; <reference osisRef="Zech.14.16-Zech.14.19">Zec 14:16-19</reference>).

41. with-- that is, in respect to your sweet savor (literally, "savor of rest," see on Eze 16:19). Or, I will accept you (your worship) "as a sweet savor" [Maurer], (Ep 5:2; Php 4:18). God first accepts the person in Messiah, then the offering (Eze 20:40; Ge 4:4). bring... out from... people, &c.-- the same words as in Eze 20:34; but there applied to the bringing forth of the hypocrites, as well as the elect; here restricted to the saved remnant, who alone shall be at last restored literally and spiritually in the fullest sense. sanctified in you before... heathen-- (Jr 33:9). All the nations will acknowledge My power displayed in restoring you, and so shall be led to seek Me (Is 66:18; Zec 14:16-19).


<hi type="bold">43. there--</hi>not merely in exile when suffering punishment which makes even reprobates sorry for sin, but when received into favor in your own land.

<hi type="bold">remember--</hi>(<reference osisRef="Ezek.16.61">Eze 16:61</reference>, <reference osisRef="Ezek.16.63">63</reference>). The humiliation of Judah (<reference osisRef="Neh.9.1-Neh.9.38">Ne 9:1-38</reference>) is a type of the future penitence of the whole nation (<reference osisRef="Hos.5.15">Ho 5:15</reference>; <reference osisRef="Hos.6.1">6:1</reference>; <reference osisRef="Zech.12.10-Zech.12.14">Zec 12:10-14</reference>). God's goodness realized by the sinner is the only thing that leads to true repentance (<reference osisRef="Hos.3.5">Ho 3:5</reference>; <reference osisRef="Luke.7.37">Lu 7:37</reference>, <reference osisRef="Luke.7.38">38</reference>).

43. there-- not merely in exile when suffering punishment which makes even reprobates sorry for sin, but when received into favor in your own land. remember-- (Eze 16:61, 63). The humiliation of Judah (Ne 9:1-38) is a type of the future penitence of the whole nation (Ho 5:15; 6:1; Zec 12:10-14). God's goodness realized by the sinner is the only thing that leads to true repentance (Ho 3:5; Lu 7:37, 38).


44. The English Version chapter ought to have ended here, and the twenty-first chapter begun with "Moreover," &c., as in the Hebrew Bible.

<hi type="bold">for my name's sake--</hi>(<reference osisRef="Ezek.36.22">Eze 36:22</reference>). Gratuitously; according to My compassion, not your merits. After having commented on this verse, Calvin was laid on his death bed, and his commentary ended.

44. The English Version chapter ought to have ended here, and the twenty-first chapter begun with "Moreover," &c., as in the Hebrew Bible. for my name's sake-- (Eze 36:22). Gratuitously; according to My compassion, not your merits. After having commented on this verse, Calvin was laid on his death bed, and his commentary ended.


45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in <reference osisRef="Ezek.21.1-Ezek.21.32">Eze 21:1-32</reference>.

45-49. An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze 21:1-32.


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Ezek.21.1-Ezek.21.32">Eze 21:1-32</reference>. Prophecy against Israel and Jerusalem, and against Ammon.</title>

<hi type="bold">2. the holy places--</hi>the three parts of the temple: the courts, the holy place, and the holiest. If "synagogues" existed before the Babylonian captivity, as <reference osisRef="Ps.74.8">Psa 74:8</reference> seems to imply, they and the proseuchæ, or oratories, may be included in the "holy places" here.

CHAPTER 21 Eze 21:1-32. Prophecy against Israel and Jerusalem, and against Ammon. 2. the holy places-- the three parts of the temple: the courts, the holy place, and the holiest. If "synagogues" existed before the Babylonian captivity, as Psa 74:8 seems to imply, they and the proseuchæ, or oratories, may be included in the "holy places" here.


<hi type="bold">3. righteous ... wicked--</hi>not contradictory of <reference osisRef="Ezek.18.4">Eze 18:4</reference>, <reference osisRef="Ezek.18.9">9</reference> and <reference osisRef="Gen.18.23">Ge 18:23</reference>. Ezekiel here views the mere outward aspect of the indiscriminate universality of the national calamity. But really the same captivity to the "righteous" would prove a blessing as a wholesome discipline, which to the "wicked" would be an unmitigated punishment. The godly were sealed with a mark (<reference osisRef="Ezek.9.4">Eze 9:4</reference>), not for outward exemption from the common calamity, but as marked for the secret interpositions of Providence, overruling even evil to their good. The godly were by comparison so few, that not their salvation but the universality of the judgment is brought into view here.

3. righteous... wicked-- not contradictory of Eze 18:4, 9 and Ge 18:23. Ezekiel here views the mere outward aspect of the indiscriminate universality of the national calamity. But really the same captivity to the "righteous" would prove a blessing as a wholesome discipline, which to the "wicked" would be an unmitigated punishment. The godly were sealed with a mark (Eze 9:4), not for outward exemption from the common calamity, but as marked for the secret interpositions of Providence, overruling even evil to their good. The godly were by comparison so few, that not their salvation but the universality of the judgment is brought into view here.


4. The "sword" did not, literally, slay all; but the judgments of God by the foe swept through the land "from the south to the north."


<hi type="bold">6. with the breaking of thy loins--</hi>as one afflicted with pleurisy; or as a woman, in labor-throes, clasps her loins in pain, and heaves and sighs till the girdle of the loins is broken by the violent action of the body (<reference osisRef="Jer.30.6">Jr 30:6</reference>).

6. with the breaking of thy loins-- as one afflicted with pleurisy; or as a woman, in labor-throes, clasps her loins in pain, and heaves and sighs till the girdle of the loins is broken by the violent action of the body (Jr 30:6).


7. The abrupt sentences and mournful repetitions imply violent emotions.


<hi type="bold">9. sword--</hi>namely, of God (<reference osisRef="Deut.32.41">De 32:41</reference>). The Chaldeans are His instrument.

9. sword-- namely, of God (De 32:41). The Chaldeans are His instrument.


<hi type="bold">10. to make a sore slaughter--</hi>literally, "that killing it may kill."

<hi type="bold">glitter--</hi>literally, "glitter as the lightning flash": flashing terror into the foe.

<hi type="bold">should we ... make mirth--</hi>It is no time for levity when such a calamity is impending (<reference osisRef="Isa.22.12">Is 22:12</reference>, <reference osisRef="Isa.22.13">13</reference>).

<hi type="bold">it contemneth the rod of my son, &c.--</hi>The sword has no more respect to the trivial "rod" or scepter of Judah (<reference osisRef="Gen.49.10">Ge 49:10</reference>) than if it were any common "tree." "Tree" is the image retained from <reference osisRef="Ezek.20.47">Eze 20:47</reference>; explained in <reference osisRef="Ezek.21.2">Eze 21:2</reference>, <reference osisRef="Ezek.21.3">3</reference>. God calls Judah "My son" (compare <reference osisRef="Exod.4.22">Ex 4:22</reference>; <reference osisRef="Hos.11.1">Ho 11:1</reference>). Fairbairn arbitrarily translates, "Perchance the scepter of My son rejoiceth; it (the sword) despiseth every tree."

10. to make a sore slaughter-- literally, "that killing it may kill." glitter-- literally, "glitter as the lightning flash": flashing terror into the foe. should we... make mirth-- It is no time for levity when such a calamity is impending (Is 22:12, 13). it contemneth the rod of my son, &c.-- The sword has no more respect to the trivial "rod" or scepter of Judah (Ge 49:10) than if it were any common "tree." "Tree" is the image retained from Eze 20:47; explained in Eze 21:2, 3. God calls Judah "My son" (compare Ex 4:22; Ho 11:1). Fairbairn arbitrarily translates, "Perchance the scepter of My son rejoiceth; it (the sword) despiseth every tree."


<hi type="bold">11. the slayer--</hi>the Babylonian king in this case; in general, all the instruments of God's wrath (<reference osisRef="Rev.19.15">Re 19:15</reference>).

11. the slayer-- the Babylonian king in this case; in general, all the instruments of God's wrath (Re 19:15).


<hi type="bold">12. terrors by reason of the sword, &c.--</hi>rather, "they (the princes of Israel) are delivered up to the sword together with My people" [Glassius].

<hi type="bold">smite ... upon ... thigh--</hi>a mark of grief (<reference osisRef="Jer.31.19">Jr 31:19</reference>).

12. terrors by reason of the sword, &c.-- rather, "they (the princes of Israel) are delivered up to the sword together with My people" [Glassius]. smite... upon... thigh-- a mark of grief (Jr 31:19).


<hi type="bold">13. it is a trial--</hi>rather, "There is a trial" being made: the sword of the Lord will subject all to the ordeal. "What, then, if it contemn even the rod" (scepter of Judah)? Compare as to a similar scourge of unsparing trial, <reference osisRef="Job.9.23">Job 9:23</reference>.

<hi type="bold">it shall be no more--</hi>the scepter, that is, the state, must necessarily then come to an end. Fulfilled in part at the overthrow of Judah by Nebuchadnezzar, but fully at the time of "Shiloh's" (Messiah's) coming (<reference osisRef="Gen.49.10">Ge 49:10</reference>), when Judea became a Roman province.

13. it is a trial-- rather, "There is a trial" being made: the sword of the Lord will subject all to the ordeal. "What, then, if it contemn even the rod" (scepter of Judah)? Compare as to a similar scourge of unsparing trial, Job 9:23. it shall be no more-- the scepter, that is, the state, must necessarily then come to an end. Fulfilled in part at the overthrow of Judah by Nebuchadnezzar, but fully at the time of "Shiloh's" (Messiah's) coming (Ge 49:10), when Judea became a Roman province.


<hi type="bold">14. smite ... hands together--</hi>(<reference osisRef="Num.24.10">Nu 24:10</reference>), indicative of the indignant fury with which God will "smite" the people.

<hi type="bold">sword ... doubled the third time--</hi>referring to the threefold calamity:--(1) The taking of Zedekiah (to whom the "rod," or scepter, may refer); (2) the taking of the city; (3) the removal of all those who remained with Gedaliah. "Doubled" means "multiplied" or "repeated." The stroke shall be doubled and even trebled.

<hi type="bold">of the slain--</hi>that is, by which many are slain. As the Hebrew is singular, Fairbairn makes it refer to the king, "the sword of the great one that is slain," or "pierced through."

<hi type="bold">entereth ... privy chambers--</hi>(<reference osisRef="Jer.9.21">Jr 9:21</reference>). The sword shall overtake them, not merely in the open battlefield, but in the chambers whither they flee to hide themselves (<reference osisRef="1Kgs.20.30">1Ki 20:30</reference>; <reference osisRef="1Kgs.22.25">22:25</reference>). Maurer translates, "which besieged them"; Fairbairn, "which penetrates to them." English Version is more literal.

14. smite... hands together-- (Nu 24:10), indicative of the indignant fury with which God will "smite" the people. sword... doubled the third time-- referring to the threefold calamity:--(1) The taking of Zedekiah (to whom the "rod," or scepter, may refer); (2) the taking of the city; (3) the removal of all those who remained with Gedaliah. "Doubled" means "multiplied" or "repeated." The stroke shall be doubled and even trebled. of the slain-- that is, by which many are slain. As the Hebrew is singular, Fairbairn makes it refer to the king, "the sword of the great one that is slain," or "pierced through." entereth... privy chambers-- (Jr 9:21). The sword shall overtake them, not merely in the open battlefield, but in the chambers whither they flee to hide themselves (1Ki 20:30; 22:25). Maurer translates, "which besieged them"; Fairbairn, "which penetrates to them." English Version is more literal.


<hi type="bold">15. point--</hi>"the whirling glance of the sword" [Fairbairn]. "The naked (bared) sword" [Henderson].

<hi type="bold">ruins--</hi>literally, "stumbling-blocks." Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee.

<hi type="bold">made bright--</hi>made to glitter.

<hi type="bold">wrapped, &c.--</hi>namely, in the hand of him who holds the hilt, or in its scabbard, that the edge may not be blunt when it is presently drawn forth to strike. Gesenius, translates, "sharpened," &c.

15. point-- "the whirling glance of the sword" [Fairbairn]. "The naked (bared) sword" [Henderson]. ruins-- literally, "stumbling-blocks." Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee. made bright-- made to glitter. wrapped, &c.-- namely, in the hand of him who holds the hilt, or in its scabbard, that the edge may not be blunt when it is presently drawn forth to strike. Gesenius, translates, "sharpened," &c.


16. Apostrophe to the sword.

<hi type="bold">Go ... one way--</hi>or, "Concentrate thyself"; "Unite thy forces on the right hand" [Grotius]. The sword is commanded to take the nearest route for Jerusalem, "whither their face was set," whether south or north ("right hand or left"), according to where the several parts of the Chaldean host may be.

<hi type="bold">or other, ... on the left--</hi>rather "set thyself on the left." The verbs are well-chosen. The main "concentration" of forces was to be on "the right hand," or south, the part of Judea in which Jerusalem was, and which lay south in marching from Babylon, whereas the Chaldean forces advancing on Jerusalem from Egypt, of which Jerusalem was north, were fewer, and therefore "set thyself" is the verb used.

16. Apostrophe to the sword. Go... one way-- or, "Concentrate thyself"; "Unite thy forces on the right hand" [Grotius]. The sword is commanded to take the nearest route for Jerusalem, "whither their face was set," whether south or north ("right hand or left"), according to where the several parts of the Chaldean host may be. or other,... on the left-- rather "set thyself on the left." The verbs are well-chosen. The main "concentration" of forces was to be on "the right hand," or south, the part of Judea in which Jerusalem was, and which lay south in marching from Babylon, whereas the Chaldean forces advancing on Jerusalem from Egypt, of which Jerusalem was north, were fewer, and therefore "set thyself" is the verb used.