17. Jehovah Himself smites His hands together, doing what He had commanded Ezekiel to do (see on <reference osisRef="Ezek.21.14">Eze 21:14</reference>), in token of His smiting Jerusalem; compare the similar symbolical action (<reference osisRef="2Kgs.13.18">2Ki 13:18</reference>, <reference osisRef="2Kgs.13.19">19</reference>).

<hi type="bold">cause ... fury to rest--</hi>give it full vent, and so satisfy it (<reference osisRef="Ezek.5.13">Eze 5:13</reference>).

17. Jehovah Himself smites His hands together, doing what He had commanded Ezekiel to do (see on Eze 21:14), in token of His smiting Jerusalem; compare the similar symbolical action (2Ki 13:18, 19). cause... fury to rest-- give it full vent, and so satisfy it (Eze 5:13).


<hi type="bold">19. two ways--</hi>The king coming from Babylon is represented in the graphic style of Ezekiel as reaching the point where the road branched off in two ways, one leading by the south, by Tadmor or Palmyra, to Rabbath of Ammon, east of Jordan; the other by the north, by Riblah in Syria, to Jerusalem--and hesitating which way to take. Ezekiel is told to "appoint the two ways" (as in <reference osisRef="Ezek.4.1">Eze 4:1</reference>); for Nebuchadnezzar, though knowing no other control but his own will and superstition, had really this path "appointed" for him by the all-ruling God.

<hi type="bold">out of one land--</hi>namely, Babylon.

<hi type="bold">choose ... a place--</hi>literally, "a hand." So it is translated by Fairbairn, "make a finger-post," namely, at the head of the two ways, the hand post pointing Nebuchadnezzar to the way to Jerusalem as the way he should select. But Maurer rightly supports English Version. Ezekiel is told to "choose the place" where Nebuchadnezzar should do as is described in <reference osisRef="Ezek.21.20">Eze 21:20</reference>, <reference osisRef="Ezek.21.21">21</reference>; so entirely does God order by the prophet every particular of place and time in the movements of the invader.

19. two ways-- The king coming from Babylon is represented in the graphic style of Ezekiel as reaching the point where the road branched off in two ways, one leading by the south, by Tadmor or Palmyra, to Rabbath of Ammon, east of Jordan; the other by the north, by Riblah in Syria, to Jerusalem--and hesitating which way to take. Ezekiel is told to "appoint the two ways" (as in Eze 4:1); for Nebuchadnezzar, though knowing no other control but his own will and superstition, had really this path "appointed" for him by the all-ruling God. out of one land-- namely, Babylon. choose... a place-- literally, "a hand." So it is translated by Fairbairn, "make a finger-post," namely, at the head of the two ways, the hand post pointing Nebuchadnezzar to the way to Jerusalem as the way he should select. But Maurer rightly supports English Version. Ezekiel is told to "choose the place" where Nebuchadnezzar should do as is described in Eze 21:20, 21; so entirely does God order by the prophet every particular of place and time in the movements of the invader.


<hi type="bold">20. Rabbath of the Ammonites--</hi>distinct from Rabbah in Judah (<reference osisRef="2Sam.12.26">2Sa 12:26</reference>). Rabbath is put first, as it was from her that Jerusalem, that doomed city, had borrowed many of her idols.

<hi type="bold">to Judah in Jerusalem--</hi>instead of simply putting "Jerusalem," to imply the sword was to come not merely to Judah, but to its people within Jerusalem, defended though it was; its defenses on which the Jews relied so much would not keep the foe out.

20. Rabbath of the Ammonites-- distinct from Rabbah in Judah (2Sa 12:26). Rabbath is put first, as it was from her that Jerusalem, that doomed city, had borrowed many of her idols. to Judah in Jerusalem-- instead of simply putting "Jerusalem," to imply the sword was to come not merely to Judah, but to its people within Jerusalem, defended though it was; its defenses on which the Jews relied so much would not keep the foe out.


<hi type="bold">21. parting--</hi>literally, "mother of the way." As "head of the two ways" follows, which seems tautology after "parting of the way," Havernick translates, according to Arabic idiom, "the highway," or principal road. English Version is not tautology, "head of the two ways" defining more accurately "parting of the way."

<hi type="bold">made ... bright--</hi>rather, "shook," from an Arabic root.

<hi type="bold">arrows--</hi>Divination by arrows is here referred to: they were put into a quiver marked with the names of particular places to be attacked, and then shaken together; whichever came forth first intimated the one selected as the first to be attacked [Jerome]. The same usage existed among the Arabs, and is mentioned in the Koran. In the Nineveh sculptures the king is represented with a cup in his right hand, his left resting on a bow; also with two arrows in the right, and the bow in the left, probably practising divination.

<hi type="bold">images--</hi>Hebrew, "teraphim"; household gods, worshipped as family talismans, to obtain direction as to the future and other blessings. First mentioned in Mesopotamia, whence Rachel brought them (<reference osisRef="Gen.31.19">Ge 31:19</reference>, <reference osisRef="Gen.31.34">34</reference>); put away by Jacob (<reference osisRef="Gen.35.4">Ge 35:4</reference>); set up by Micah as his household gods (<reference osisRef="Judg.17.5">Jud 17:5</reference>); stigmatized as idolatry (<reference osisRef="1Sam.15.23">1Sa 15:23</reference>, Hebrew; <reference osisRef="Zech.10.2">Zec 10:2</reference>, Margin).

<hi type="bold">liver--</hi>They judged of the success, or failure, of an undertaking by the healthy, or unhealthy, state of the liver and entrails of a sacrifice.

21. parting-- literally, "mother of the way." As "head of the two ways" follows, which seems tautology after "parting of the way," Havernick translates, according to Arabic idiom, "the highway," or principal road. English Version is not tautology, "head of the two ways" defining more accurately "parting of the way." made... bright-- rather, "shook," from an Arabic root. arrows-- Divination by arrows is here referred to: they were put into a quiver marked with the names of particular places to be attacked, and then shaken together; whichever came forth first intimated the one selected as the first to be attacked [Jerome]. The same usage existed among the Arabs, and is mentioned in the Koran. In the Nineveh sculptures the king is represented with a cup in his right hand, his left resting on a bow; also with two arrows in the right, and the bow in the left, probably practising divination. images-- Hebrew, "teraphim"; household gods, worshipped as family talismans, to obtain direction as to the future and other blessings. First mentioned in Mesopotamia, whence Rachel brought them (Ge 31:19, 34); put away by Jacob (Ge 35:4); set up by Micah as his household gods (Jud 17:5); stigmatized as idolatry (1Sa 15:23, Hebrew; Zec 10:2, Margin). liver-- They judged of the success, or failure, of an undertaking by the healthy, or unhealthy, state of the liver and entrails of a sacrifice.


22. Rather, "In his right hand was [is] the divination," that is, he holds up in his right hand the arrow marked with "Jerusalem," to encourage his army to march for it.

<hi type="bold">captains--</hi>The Margin, "battering-rams," adopted by Fairbairn, is less appropriate, for "battering-rams" follow presently after [Grotius].

<hi type="bold">open the mouth in ... slaughter--</hi>that is, commanding slaughter: raising the war cry of death. Not as Gesenius, "to open the mouth with the war shout."

22. Rather, "In his right hand was [is] the divination," that is, he holds up in his right hand the arrow marked with "Jerusalem," to encourage his army to march for it. captains-- The Margin, "battering-rams," adopted by Fairbairn, is less appropriate, for "battering-rams" follow presently after [Grotius]. open the mouth in... slaughter-- that is, commanding slaughter: raising the war cry of death. Not as Gesenius, "to open the mouth with the war shout."


23. Unto the Jews, though credulous of divinations when in their favor, Nebuchadnezzar's divination "shall be (seen) as false." This gives the reason which makes the Jews fancy themselves safe from the Chaldeans, namely, that they "have sworn" to the latter "oaths" of allegiance, forgetting that they had violated them (<reference osisRef="Ezek.17.13">Eze 17:13</reference>, 15, 16, 18).

<hi type="bold">but he, &c.--</hi>Nebuchadnezzar will remember in consulting his idols that he swore to Zedekiah by them, but that Zedekiah broke the league [Grotius]. Rather, God will remember against them (<reference osisRef="Rev.16.19">Re 16:19</reference>) their violating their oath sworn by the true God, whereas Nebuchadnezzar kept his oath sworn by a false god; <reference osisRef="Ezek.21.24">Eze 21:24</reference> confirms this.

23. Unto the Jews, though credulous of divinations when in their favor, Nebuchadnezzar's divination "shall be (seen) as false." This gives the reason which makes the Jews fancy themselves safe from the Chaldeans, namely, that they "have sworn" to the latter "oaths" of allegiance, forgetting that they had violated them (Eze 17:13, 15, 16, 18). but he, &c.-- Nebuchadnezzar will remember in consulting his idols that he swore to Zedekiah by them, but that Zedekiah broke the league [Grotius]. Rather, God will remember against them (Re 16:19) their violating their oath sworn by the true God, whereas Nebuchadnezzar kept his oath sworn by a false god; Eze 21:24 confirms this.


24. Their unfaithfulness to Nebuchadnezzar was a type of their general unfaithfulness to their covenant God.

<hi type="bold">with the hand--</hi>namely, of the king of Babylon.

24. Their unfaithfulness to Nebuchadnezzar was a type of their general unfaithfulness to their covenant God. with the hand-- namely, of the king of Babylon.


<hi type="bold">25. profane--</hi>as having desecrated by idolatry and perjury his office as the Lord's anointed. Havernick translates, as in <reference osisRef="Ezek.21.14">Eze 21:14</reference>, "slain," that is, not literally, but virtually; to Ezekiel's idealizing view Zedekiah was the grand victim "pierced through" by God's sword of judgment, as his sons were slain before his eyes, which were then put out, and he was led a captive in chains to Babylon. English Version is better: so Gesenius (<reference osisRef="2Chr.36.13">2Ch 36:13</reference>; <reference osisRef="Jer.52.2">Jr 52:2</reference>).

<hi type="bold">when iniquity shall have an end--</hi>(<reference osisRef="Ezek.21.29">Eze 21:29</reference>). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (<reference osisRef="Ezek.35.5">Eze 35:5</reference>).

25. profane-- as having desecrated by idolatry and perjury his office as the Lord's anointed. Havernick translates, as in Eze 21:14, "slain," that is, not literally, but virtually; to Ezekiel's idealizing view Zedekiah was the grand victim "pierced through" by God's sword of judgment, as his sons were slain before his eyes, which were then put out, and he was led a captive in chains to Babylon. English Version is better: so Gesenius (2Ch 36:13; Jr 52:2). when iniquity shall have an end-- (Eze 21:29). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (Eze 35:5).


<hi type="bold">26. diadem--</hi>rather, "the miter" of the holy priest (<reference osisRef="Exod.28.4">Ex 28:4</reference>; <reference osisRef="Zech.3.5">Zec 3:5</reference>). His priestly emblem as representative of the priestly people. Both this and "the crown," the emblem of the kingdom, were to be removed, until they should be restored and united in the Mediator, Messiah (<reference osisRef="Ps.110.2">Psa 110:2</reference>, <reference osisRef="Ps.110.4">4</reference>; <reference osisRef="Zech.6.13">Zec 6:13</reference>), [Fairbairn]. As, however, King Zedekiah alone, not the high priest also, is referred to in the context, English Version is supported by Gesenius.

<hi type="bold">this shall not be the same--</hi>The diadem shall not be as it was [Rosenmuller]. Nothing shall remain what it was [Fairbairn].

<hi type="bold">exalt ... low, ... abase ... high--</hi>not the general truth expressed (<reference osisRef="Prov.3.34">Pr 3:34</reference>; <reference osisRef="Luke.1.52">Lu 1:52</reference>; <reference osisRef="Jas.4.6">Jas 4:6</reference>; <reference osisRef="1Pet.5.5">1Pe 5:5</reference>); but specially referring to Messiah and Zedekiah contrasted together. The "tender plant ... out of the dry ground" (<reference osisRef="Isa.53.2">Is 53:2</reference>) is to be "exalted" in the end (<reference osisRef="Ezek.21.27">Eze 21:27</reference>); the now "high" representative on David's throne, Zedekiah, is to be "abased." The outward relations of things shall be made to change places in just retaliation on the people for having so perverted the moral relations of things [Hengstenberg].

26. diadem-- rather, "the miter" of the holy priest (Ex 28:4; Zec 3:5). His priestly emblem as representative of the priestly people. Both this and "the crown," the emblem of the kingdom, were to be removed, until they should be restored and united in the Mediator, Messiah (Psa 110:2, 4; Zec 6:13), [Fairbairn]. As, however, King Zedekiah alone, not the high priest also, is referred to in the context, English Version is supported by Gesenius. this shall not be the same-- The diadem shall not be as it was [Rosenmuller]. Nothing shall remain what it was [Fairbairn]. exalt... low,... abase... high-- not the general truth expressed (Pr 3:34; Lu 1:52; Jas 4:6; 1Pe 5:5); but specially referring to Messiah and Zedekiah contrasted together. The "tender plant... out of the dry ground" (Is 53:2) is to be "exalted" in the end (Eze 21:27); the now "high" representative on David's throne, Zedekiah, is to be "abased." The outward relations of things shall be made to change places in just retaliation on the people for having so perverted the moral relations of things [Hengstenberg].


27. Literally, "An overturning, overturning, overturning, will I make it." The threefold repetition denotes the awful certainty of the event; not as Rosenmuller explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to.

<hi type="bold">it shall be no more, until he come whose right it is--</hi>strikingly parallel to <reference osisRef="Gen.49.10">Ge 49:10</reference>. Nowhere shall there be rest or permanence; all things shall be in fluctuation until He comes who, as the rightful Heir, shall restore the throne of David that fell with Zedekiah. The Hebrew for "right" is "judgment"; it perhaps includes, besides the right to rule, the idea of His rule being one in righteousness (<reference osisRef="Ps.72.2">Psa 72:2</reference>; <reference osisRef="Isa.9.6">Is 9:6</reference>, <reference osisRef="Isa.9.7">7</reference>; <reference osisRef="Isa.11.4">11:4</reference>; <reference osisRef="Rev.19.11">Re 19:11</reference>). Others (Nebuchadnezzar, &c.), who held the rule of the earth delegated to them by God, abused it by unrighteousness, and so forfeited the "right." He both has the truest "right" to the rule, and exercises it in "right." It is true the tribal "scepter" continued with Judah "till Shiloh came" (<reference osisRef="Gen.49.10">Ge 49:10</reference>); but there was no kingly scepter till Messiah came, as the spiritual King then (<reference osisRef="John.18.36">Joh 18:36</reference>, <reference osisRef="John.18.37">37</reference>); this spiritual kingdom being about to pass into the literal, personal kingdom over Israel at His second coming, when, and not before, this prophecy shall have its exhaustive fulfilment (<reference osisRef="Luke.1.32">Lu 1:32</reference>, 33; <reference osisRef="Jer.3.17">Jr 3:17</reference>; <reference osisRef="Jer.10.7">10:7</reference>; "To thee doth it appertain").

27. Literally, "An overturning, overturning, overturning, will I make it." The threefold repetition denotes the awful certainty of the event; not as Rosenmuller explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to. it shall be no more, until he come whose right it is-- strikingly parallel to Ge 49:10. Nowhere shall there be rest or permanence; all things shall be in fluctuation until He comes who, as the rightful Heir, shall restore the throne of David that fell with Zedekiah. The Hebrew for "right" is "judgment"; it perhaps includes, besides the right to rule, the idea of His rule being one in righteousness (Psa 72:2; Is 9:6, 7; 11:4; Re 19:11). Others (Nebuchadnezzar, &c.), who held the rule of the earth delegated to them by God, abused it by unrighteousness, and so forfeited the "right." He both has the truest "right" to the rule, and exercises it in "right." It is true the tribal "scepter" continued with Judah "till Shiloh came" (Ge 49:10); but there was no kingly scepter till Messiah came, as the spiritual King then (Joh 18:36, 37); this spiritual kingdom being about to pass into the literal, personal kingdom over Israel at His second coming, when, and not before, this prophecy shall have its exhaustive fulfilment (Lu 1:32, 33; Jr 3:17; 10:7; "To thee doth it appertain").


28. Lest Ammon should think to escape because Nebuchadnezzar had taken the route to Jerusalem, Ezekiel denounces judgment against Ammon, without the prospect of a restoration such as awaited Israel. <reference osisRef="Jer.49.6">Jr 49:6</reference>, it is true, speaks of a "bringing again of its captivity," but this probably refers to its spiritual restoration under Messiah; or, if referring to it politically, must refer to but a partial restoration at the downfall of Babylon under Cyrus.

<hi type="bold">their reproach--</hi>This constituted a leading feature in their guilt; they treated with proud contumely the covenant-people after the taking of Jerusalem by Nebuchadnezzar (<reference osisRef="Ezek.25.3">Eze 25:3</reference>, <reference osisRef="Ezek.25.6">6</reference>; <reference osisRef="Zeph.2.9">Zep 2:9</reference>, <reference osisRef="2Cor.2.10">10</reference>), and appropriated Israel's territory (<reference osisRef="Jer.49.1">Jr 49:1</reference>; <reference osisRef="Amos.1.13-Amos.1.15">Am 1:13-15</reference>).

<hi type="bold">furbished, to consume--</hi>Maurer punctuates thus, "Drawn for the slaughter, it is furbished to devour ('consume'), to glitter." English Version, "to consume because of the glittering," means, "to consume by reason of the lightning, flash-like rapidity with which it falls." Five years after the fall of Jerusalem, Ammon was destroyed for aiding Ishmael in usurping the government of Judea against the will of the king of Babylon (<reference osisRef="2Kgs.25.25">2Ki 25:25</reference>; <reference osisRef="Jer.41.15">Jr 41:15</reference>) [Grotius].

28. Lest Ammon should think to escape because Nebuchadnezzar had taken the route to Jerusalem, Ezekiel denounces judgment against Ammon, without the prospect of a restoration such as awaited Israel. Jr 49:6, it is true, speaks of a "bringing again of its captivity," but this probably refers to its spiritual restoration under Messiah; or, if referring to it politically, must refer to but a partial restoration at the downfall of Babylon under Cyrus. their reproach-- This constituted a leading feature in their guilt; they treated with proud contumely the covenant-people after the taking of Jerusalem by Nebuchadnezzar (Eze 25:3, 6; Zep 2:9, 10), and appropriated Israel's territory (Jr 49:1; Am 1:13-15). furbished, to consume-- Maurer punctuates thus, "Drawn for the slaughter, it is furbished to devour ('consume'), to glitter." English Version, "to consume because of the glittering," means, "to consume by reason of the lightning, flash-like rapidity with which it falls." Five years after the fall of Jerusalem, Ammon was destroyed for aiding Ishmael in usurping the government of Judea against the will of the king of Babylon (2Ki 25:25; Jr 41:15) [Grotius].


<hi type="bold">29. see vanity ... divine a lie--</hi>Ammon, too, had false diviners who flattered them with assurances of safety; the only result of which will be to "bring Ammon upon the necks," &c., that is, to add the Ammonites to the headless trunks of the slain of Judah, whose bad example Ammon followed, and "whose day" of visitation for their guilt "is come."

<hi type="bold">when their iniquity shall have an end--</hi>See on <reference osisRef="Ezek.21.25">Eze 21:25</reference>.

29. see vanity... divine a lie-- Ammon, too, had false diviners who flattered them with assurances of safety; the only result of which will be to "bring Ammon upon the necks," &c., that is, to add the Ammonites to the headless trunks of the slain of Judah, whose bad example Ammon followed, and "whose day" of visitation for their guilt "is come." when their iniquity shall have an end-- See on Eze 21:25.


<hi type="bold">30. Shall I cause it to return into his sheath--</hi>namely, without first destroying Ammon. Certainly not (<reference osisRef="Jer.47.6">Jr 47:6</reference>, <reference osisRef="Jer.47.7">7</reference>). Others, as the Margin, less suitably read it imperatively, "Cause it to return," that is, after it has done the work appointed to it.

<hi type="bold">in the land of thy nativity--</hi>Ammon was not to be carried away captive as Judah, but to perish in his own land.

30. Shall I cause it to return into his sheath-- namely, without first destroying Ammon. Certainly not (Jr 47:6, 7). Others, as the Margin, less suitably read it imperatively, "Cause it to return," that is, after it has done the work appointed to it. in the land of thy nativity-- Ammon was not to be carried away captive as Judah, but to perish in his own land.


<hi type="bold">31. blow against thee in, &c.--</hi>rather, "blow upon thee with the fire," &c. Image from smelting metals (<reference osisRef="Ezek.22.20">Eze 22:20</reference>, <reference osisRef="Ezek.22.21">21</reference>).

<hi type="bold">brutish--</hi>ferocious.

<hi type="bold">skilful to destroy--</hi>literally, "artificers of destruction"; alluding to <reference osisRef="Isa.54.16">Is 54:16</reference>.

31. blow against thee in, &c.-- rather, "blow upon thee with the fire," &c. Image from smelting metals (Eze 22:20, 21). brutish-- ferocious. skilful to destroy-- literally, "artificers of destruction"; alluding to Is 54:16.


<hi type="bold">32. thy blood shall be--</hi>that is, shall flow.

<hi type="bold">be no more remembered--</hi>be consigned as a nation to oblivion. <chapter eID="Ezek.21"/>

32. thy blood shall be-- that is, shall flow. be no more remembered-- be consigned as a nation to oblivion.


<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Ezek.22.1-Ezek.22.31">Eze 22:1-31</reference>. God's Judgment on the Sinfulness of Jerusalem.</title>
 Repetition of the charges in the twentieth chapter; only that there they were stated in an historical review of the past and present; here the present sins of the nation exclusively are brought forward.

2. See <reference osisRef="Ezek.20.4">Eze 20:4</reference>; that is, "Wilt thou not judge?" &c. (compare <reference osisRef="Ezek.23.36">Eze 23:36</reference>).

<hi type="bold">the bloody city--</hi>literally, "the city of bloods"; so called on account of murders perpetrated in her, and sacrifices of children to Molech (<reference osisRef="Ezek.22.3">Eze 22:3</reference>, <reference osisRef="Ezek.4.6">4, 6</reference>, <reference osisRef="Ezek.4.9">9</reference>; <reference osisRef="Ezek.24.6">24:6</reference>, <reference osisRef="Ezek.24.9">9</reference>).

CHAPTER 22 Eze 22:1-31. God's Judgment on the Sinfulness of Jerusalem. Repetition of the charges in the twentieth chapter; only that there they were stated in an historical review of the past and present; here the present sins of the nation exclusively are brought forward. 2. See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36). the bloody city-- literally, "the city of bloods"; so called on account of murders perpetrated in her, and sacrifices of children to Molech (Eze 22:3, 4, 6, 9; 24:6, 9).


<hi type="bold">3. sheddeth blood ... that her time may come--</hi>Instead of deriving advantage from her bloody sacrifices to idols, she only thereby brought on herself "the time" of her punishment.

<hi type="bold">against herself--</hi>(<reference osisRef="Prov.8.36">Pr 8:36</reference>).

3. sheddeth blood... that her time may come-- Instead of deriving advantage from her bloody sacrifices to idols, she only thereby brought on herself "the time" of her punishment. against herself-- (Pr 8:36).


<hi type="bold">4. thy days--</hi>the shorter period, namely, that of the siege.

<hi type="bold">thy years--</hi>the longer period of the captivity. The "days" and "years" express that she is ripe for punishment.

4. thy days-- the shorter period, namely, that of the siege. thy years-- the longer period of the captivity. The "days" and "years" express that she is ripe for punishment.


<hi type="bold">5. infamous--</hi>They mockingly call thee, "Thou polluted one in name (Margin), and full of confusion" [Fairbairn], (referring to the tumultuous violence prevalent in it). Thus the nations "far and near" mocked her as at once sullied in character and in actual fact lawless. What a sad contrast to the Jerusalem once designated "the holy city!"

5. infamous-- They mockingly call thee, "Thou polluted one in name (Margin), and full of confusion" [Fairbairn], (referring to the tumultuous violence prevalent in it). Thus the nations "far and near" mocked her as at once sullied in character and in actual fact lawless. What a sad contrast to the Jerusalem once designated "the holy city!"


6. Rather, "The princes ... each according to his power, were in thee, to shed blood" (as if this was the only object of their existence). "Power," literally, "arm"; they, who ought to have been patterns of justice, made their own arm of might their only law.

6. Rather, "The princes... each according to his power, were in thee, to shed blood" (as if this was the only object of their existence). "Power," literally, "arm"; they, who ought to have been patterns of justice, made their own arm of might their only law.


<hi type="bold">7. set light by--</hi>Children have made light of, disrespected, father ... (<reference osisRef="Deut.27.16">De 27:16</reference>). At <reference osisRef="Ezek.22.7-Ezek.22.12">Eze 22:7-12</reference> are enumerated the sins committed in violation of Moses' law.

7. set light by-- Children have made light of, disrespected, father... (De 27:16). At Eze 22:7-12 are enumerated the sins committed in violation of Moses' law.


<hi type="bold">9. men that carry tales--</hi>informers, who by misrepresentations cause innocent blood to be shed (<reference osisRef="Lev.19.16">Le 19:16</reference>). Literally, "one who goes to and fro as a merchant."

9. men that carry tales-- informers, who by misrepresentations cause innocent blood to be shed (Le 19:16). Literally, "one who goes to and fro as a merchant."


<hi type="bold">10. set apart for pollution--</hi>that is, set apart as unclean (<reference osisRef="Lev.18.19">Le 18:19</reference>).

10. set apart for pollution-- that is, set apart as unclean (Le 18:19).


<hi type="bold">12. forgotten me--</hi>(<reference osisRef="Deut.32.18">De 32:18</reference>; <reference osisRef="Jer.2.32">Jr 2:32</reference>; 3:21).

12. forgotten me-- (De 32:18; Jr 2:32; 3:21).


<hi type="bold">13. smitten mine hand--</hi>in token of the indignant vengeance which I will execute on thee (see on <reference osisRef="Ezek.21.17">Eze 21:17</reference>).

13. smitten mine hand-- in token of the indignant vengeance which I will execute on thee (see on Eze 21:17).


14. (<reference osisRef="Ezek.21.7">Eze 21:7</reference>).

14. (Eze 21:7).


<hi type="bold">15. consume thy filthiness out of thee--</hi>the object of God in scattering the Jews.

15. consume thy filthiness out of thee-- the object of God in scattering the Jews.


<hi type="bold">16. take thine inheritance in thyself--</hi>Formerly thou wast Mine inheritance; but now, full of guilt, thou art no longer Mine, but thine own inheritance to thyself; "in the sight of the heathen," that is, even they shall see that, now that thou hast become a captive, thou art no longer owned as Mine [Vatablus]. Fairbairn and others needlessly take the Hebrew from a different root, "thou shalt be polluted by ('in,' [Henderson]) thyself," &c.; the heathen shall regard thee as a polluted thing, who hast brought thine own reproach on thyself.

16. take thine inheritance in thyself-- Formerly thou wast Mine inheritance; but now, full of guilt, thou art no longer Mine, but thine own inheritance to thyself; "in the sight of the heathen," that is, even they shall see that, now that thou hast become a captive, thou art no longer owned as Mine [Vatablus]. Fairbairn and others needlessly take the Hebrew from a different root, "thou shalt be polluted by ('in,' [Henderson]) thyself," &c.; the heathen shall regard thee as a polluted thing, who hast brought thine own reproach on thyself.


<hi type="bold">18. dross ... brass--</hi>Israel has become a worthless compound of the dross of silver (implying not merely corruption, but degeneracy from good to bad, <reference osisRef="Isa.1.22">Is 1:22</reference>, especially offensive) and of the baser metals. Hence the people must be thrown into the furnace of judgment, that the bad may be consumed, and the good separated (<reference osisRef="Jer.6.29">Jr 6:29</reference>, <reference osisRef="Jer.6.30">30</reference>).

18. dross... brass-- Israel has become a worthless compound of the dross of silver (implying not merely corruption, but degeneracy from good to bad, Is 1:22, especially offensive) and of the baser metals. Hence the people must be thrown into the furnace of judgment, that the bad may be consumed, and the good separated (Jr 6:29, 30).


23. From this verse to the end he shows the general corruption of all ranks.


<hi type="bold">24. land ... not cleansed--</hi>not cleared or cultivated; all a scene of desolation; a fit emblem of the moral wilderness state of the people.

<hi type="bold">nor rained upon--</hi>a mark of divine "indignation"; as the early and latter rain, on which the productiveness of the land depended, was one of the great covenant blessings. Joel (<reference osisRef="Joel.2.23">Joe 2:23</reference>) promises the return of the former and latter rain, with the restoration of God's favor.

24. land... not cleansed-- not cleared or cultivated; all a scene of desolation; a fit emblem of the moral wilderness state of the people. nor rained upon-- a mark of divine "indignation"; as the early and latter rain, on which the productiveness of the land depended, was one of the great covenant blessings. Joel (Joe 2:23) promises the return of the former and latter rain, with the restoration of God's favor.


<hi type="bold">25. conspiracy--</hi>The false prophets have conspired both to propagate error and to oppose the messages of God's servants. They are mentioned first, as their bad influence extended the widest.

<hi type="bold">prey--</hi>Their aim was greed of gain, "treasure, and precious things" (<reference osisRef="Hos.6.9">Ho 6:9</reference>; <reference osisRef="Zeph.3.3">Zep 3:3</reference>, <reference osisRef="Zeph.3.4">4</reference>; <reference osisRef="Matt.23.14">Mt 23:14</reference>).

<hi type="bold">made ... many widows--</hi>by occasioning, through false prophecies, the war with the Chaldeans in which the husbands fell.

25. conspiracy-- The false prophets have conspired both to propagate error and to oppose the messages of God's servants. They are mentioned first, as their bad influence extended the widest. prey-- Their aim was greed of gain, "treasure, and precious things" (Ho 6:9; Zep 3:3, 4; Mt 23:14). made... many widows-- by occasioning, through false prophecies, the war with the Chaldeans in which the husbands fell.


<hi type="bold">26. Her priests--</hi>whose "lips should have kept knowledge" (Mal 2:7).

<hi type="bold">violated--</hi>not simply transgressed; but, have done violence to the law, by wresting it to wrong ends, and putting wrong constructions on it.

<hi type="bold">put no difference between the holy and profane, &c.--</hi>made no distinction between the clean and unclean (<reference osisRef="Lev.10.10">Le 10:10</reference>), the Sabbath and other days, sanctioning violations of that holy day. "Holy" means, what is dedicated to God; "profane," what is in common use; "unclean," what is forbidden to be eaten; "clean," what is lawful to be eaten.

<hi type="bold">I am profaned among them--</hi>They abuse My name to false or unjust purposes.

26. Her priests-- whose "lips should have kept knowledge" (Mal 2:7). violated-- not simply transgressed; but, have done violence to the law, by wresting it to wrong ends, and putting wrong constructions on it. put no difference between the holy and profane, &c.-- made no distinction between the clean and unclean (Le 10:10), the Sabbath and other days, sanctioning violations of that holy day. "Holy" means, what is dedicated to God; "profane," what is in common use; "unclean," what is forbidden to be eaten; "clean," what is lawful to be eaten. I am profaned among them-- They abuse My name to false or unjust purposes.


<hi type="bold">27. princes--</hi>who should have employed the influence of their position for the people's welfare, made "gain" their sole aim.

<hi type="bold">wolves--</hi>notorious for fierce and ravening cruelty (<reference osisRef="Mic.3.2">Mi 3:2</reference>, <reference osisRef="Mic.3.9-Mic.3.11">3, 9-11</reference>; <reference osisRef="John.10.12">Joh 10:12</reference>).

27. princes-- who should have employed the influence of their position for the people's welfare, made "gain" their sole aim. wolves-- notorious for fierce and ravening cruelty (Mi 3:2, 3, 9-11; Joh 10:12).


28. Referring to the false assurances of peace with which the prophets flattered the people, that they should not submit to the king of Babylon (see on <reference osisRef="Ezek.13.10">Eze 13:10</reference>; <reference osisRef="Ezek.21.29">Eze 21:29</reference>; <reference osisRef="Jer.6.14">Jr 6:14</reference>; <reference osisRef="Jer.23.16">23:16</reference>, <reference osisRef="Jer.23.17">17</reference>; <reference osisRef="Jer.27.9">27:9</reference>, <reference osisRef="Jer.27.10">10</reference>).

28. Referring to the false assurances of peace with which the prophets flattered the people, that they should not submit to the king of Babylon (see on Eze 13:10; Eze 21:29; Jr 6:14; 23:16, 17; 27:9, 10).


<hi type="bold">29. The people--</hi>put last, after the mention of those in office. Corruption had spread downwards through the whole community.

<hi type="bold">wrongfully--</hi>that is, "without cause," gratuitously, without the stranger proselyte giving any just provocation; nay, he of all others being one who ought to have been won to the worship of Jehovah by kindness, instead of being alienated by oppression; especially as the Israelites were commanded to remember that they themselves had been "strangers in Egypt" (<reference osisRef="Exod.22.21">Ex 22:21</reference>; <reference osisRef="Exod.23.9">23:9</reference>).

29. The people-- put last, after the mention of those in office. Corruption had spread downwards through the whole community. wrongfully-- that is, "without cause," gratuitously, without the stranger proselyte giving any just provocation; nay, he of all others being one who ought to have been won to the worship of Jehovah by kindness, instead of being alienated by oppression; especially as the Israelites were commanded to remember that they themselves had been "strangers in Egypt" (Ex 22:21; 23:9).


<hi type="bold">30. the hedge--</hi>the wall (see on <reference osisRef="Ezek.13.5">Eze 13:5</reference>); image for leading the people to repentance.

<hi type="bold">the gap--</hi>the breach (<reference osisRef="Ps.106.23">Psa 106:23</reference>); image for interceding between the people and God (<reference osisRef="Gen.20.7">Ge 20:7</reference>; <reference osisRef="Exod.32.11">Ex 32:11</reference>; <reference osisRef="Num.16.48">Nu 16:48</reference>).

<hi type="bold">I found none--</hi>(<reference osisRef="Jer.5.1">Jr 5:1</reference>)--not that literally there was not a righteous man in the city. For Jeremiah, Baruch, &c., were still there; but Jeremiah had been forbidden to pray for the people (<reference osisRef="Jer.11.14">Jr 11:14</reference>), as being doomed to wrath. None now, of the godly, knowing the desperate state of the people, and God's purpose as to them, was willing longer to interpose between God's wrath and them. And none "among them," that is, among those just enumerated as guilty of such sins (<reference osisRef="Ezek.22.25-Ezek.22.29">Eze 22:25-29</reference>), was morally able for such an office.

30. the hedge-- the wall (see on Eze 13:5); image for leading the people to repentance. the gap-- the breach (Psa 106:23); image for interceding between the people and God (Ge 20:7; Ex 32:11; Nu 16:48). I found none-- (Jr 5:1)--not that literally there was not a righteous man in the city. For Jeremiah, Baruch, &c., were still there; but Jeremiah had been forbidden to pray for the people (Jr 11:14), as being doomed to wrath. None now, of the godly, knowing the desperate state of the people, and God's purpose as to them, was willing longer to interpose between God's wrath and them. And none "among them," that is, among those just enumerated as guilty of such sins (Eze 22:25-29), was morally able for such an office.


<hi type="bold">31. their own way ... recompensed upon their heads--</hi>(<reference osisRef="Ezek.9.10">Eze 9:10</reference>; <reference osisRef="Ezek.11.21">11:21</reference>; <reference osisRef="Ezek.16.43">16:43</reference>; <reference osisRef="Prov.1.31">Pr 1:31</reference>; <reference osisRef="Isa.3.11">Is 3:11</reference>; <reference osisRef="Jer.6.19">Jr 6:19</reference>). <chapter eID="Ezek.22"/>

31. their own way... recompensed upon their heads-- (Eze 9:10; 11:21; 16:43; Pr 1:31; Is 3:11; Jr 6:19).


<title type="x-s2">CHAPTER 23</title> <title type="x-s3"><reference osisRef="Ezek.23.1-Ezek.23.49">Eze 23:1-49</reference>. Israel's and Judah's Sin and Punishment Are Parabolically Portrayed under the Names Aholah and Aholibah.</title>
 The imagery is similar to that in the sixteenth chapter; but here the reference is not as there so much to the breach of the spiritual marriage covenant with God by the people's idolatries, as by their worldly spirit, and their trusting to alliances with the heathen for safety, rather than to God.

<hi type="bold">2. two ... of one mother--</hi>Israel and Judah, one nation by birth from the same ancestress, Sarah.

CHAPTER 23 Eze 23:1-49. Israel's and Judah's Sin and Punishment Are Parabolically Portrayed under the Names Aholah and Aholibah. The imagery is similar to that in the sixteenth chapter; but here the reference is not as there so much to the breach of the spiritual marriage covenant with God by the people's idolatries, as by their worldly spirit, and their trusting to alliances with the heathen for safety, rather than to God. 2. two... of one mother-- Israel and Judah, one nation by birth from the same ancestress, Sarah.


3. Even so early in their history as their Egyptian sojourn, they committed idolatries (see on <reference osisRef="Ezek.20.6-Ezek.20.8">Eze 20:6-8</reference>; Joshua 24. 14).

<hi type="bold">in their youth--</hi>an aggravation of their sin. It was at the very time of their receiving extraordinary favors from God (<reference osisRef="Ezek.16.6">Eze 16:6</reference>, <reference osisRef="Ezek.16.22">22</reference>).

<hi type="bold">they bruised--</hi>namely, the Egyptians.

3. Even so early in their history as their Egyptian sojourn, they committed idolatries (see on Eze 20:6-8; Joshua 24. 14). in their youth-- an aggravation of their sin. It was at the very time of their receiving extraordinary favors from God (Eze 16:6, 22). they bruised-- namely, the Egyptians.


<hi type="bold">4. Aholah--</hi>that is, "Her tent" (put for worship, as the first worship of God in Israel was in a tent or tabernacle), as contrasted with Aholibah, that is, "My tent in her." The Beth-el worship of Samaria was of her own devising, not of God's appointment; the temple-worship of Jerusalem was expressly appointed by Jehovah, who "dwelt" there, "setting up His tabernacle among the people as His" (<reference osisRef="Exod.25.8">Ex 25:8</reference>; <reference osisRef="Lev.26.11">Le 26:11</reference>, <reference osisRef="Lev.26.12">12</reference>; <reference osisRef="Josh.22.19">Jos 22:19</reference>; <reference osisRef="Ps.76.2">Psa 76:2</reference>).

<hi type="bold">the elder--</hi>Samaria is called "the elder" because she preceded Judah in her apostasy and its punishment.

<hi type="bold">they were mine--</hi>Previous to apostasy under Jeroboam, Samaria (Israel, or the ten tribes), equally with Judah, worshipped the true God. God therefore never renounced the right over Israel, but sent prophets, as Elijah and Elisha, to declare His will to them.

4. Aholah-- that is, "Her tent" (put for worship, as the first worship of God in Israel was in a tent or tabernacle), as contrasted with Aholibah, that is, "My tent in her." The Beth-el worship of Samaria was of her own devising, not of God's appointment; the temple-worship of Jerusalem was expressly appointed by Jehovah, who "dwelt" there, "setting up His tabernacle among the people as His" (Ex 25:8; Le 26:11, 12; Jos 22:19; Psa 76:2). the elder-- Samaria is called "the elder" because she preceded Judah in her apostasy and its punishment. they were mine-- Previous to apostasy under Jeroboam, Samaria (Israel, or the ten tribes), equally with Judah, worshipped the true God. God therefore never renounced the right over Israel, but sent prophets, as Elijah and Elisha, to declare His will to them.


<hi type="bold">5. when ... mine--</hi>literally, "under Me," that is, subject to Me as her lawful husband.

<hi type="bold">neighbours--</hi>On the northeast the kingdom of Israel bordered on that of Assyria; for the latter had occupied much of Syria. Their neighborhood in locality was emblematical of their being near in corruption of morals and worship. The alliances of Israel with Assyria, which are the chief subject of reprobation here, tended to this (<reference osisRef="2Kgs.15.19">2Ki 15:19</reference>; <reference osisRef="2Kgs.16.7">16:7</reference>, <reference osisRef="2Kgs.16.9">9</reference>; <reference osisRef="2Kgs.17.3">17:3</reference>; <reference osisRef="Hos.8.9">Ho 8:9</reference>).

5. when... mine-- literally, "under Me," that is, subject to Me as her lawful husband. neighbours-- On the northeast the kingdom of Israel bordered on that of Assyria; for the latter had occupied much of Syria. Their neighborhood in locality was emblematical of their being near in corruption of morals and worship. The alliances of Israel with Assyria, which are the chief subject of reprobation here, tended to this (2Ki 15:19; 16:7, 9; 17:3; Ho 8:9).


<hi type="bold">6. blue--</hi>rather, "purple" [Fairbairn]. As a lustful woman's passions are fired by showy dress and youthful appearance in men, so Israel was seduced by the pomp and power of Assyria (compare <reference osisRef="Isa.10.8">Is 10:8</reference>).

<hi type="bold">horsemen--</hi>cavaliers.

6. blue-- rather, "purple" [Fairbairn]. As a lustful woman's passions are fired by showy dress and youthful appearance in men, so Israel was seduced by the pomp and power of Assyria (compare Is 10:8). horsemen-- cavaliers.


<hi type="bold">7. all their idols--</hi>There was nothing that she refused to her lovers.

7. all their idols-- There was nothing that she refused to her lovers.


<hi type="bold">8. whoredoms brought from Egypt--</hi>the calves set up in Dan and Beth-el by Jeroboam, answering to the Egyptian bull-formed idol Apis. Her alliances with Egypt politically are also meant (<reference osisRef="Isa.30.2">Is 30:2</reference>, <reference osisRef="Isa.30.3">3</reference>; <reference osisRef="Isa.31.1">31:1</reference>). The ten tribes probably resumed the Egyptian rites, in order to enlist the Egyptians against Judah (<reference osisRef="2Chr.12.2-2Chr.12.4">2Ch 12:2-4</reference>).

8. whoredoms brought from Egypt-- the calves set up in Dan and Beth-el by Jeroboam, answering to the Egyptian bull-formed idol Apis. Her alliances with Egypt politically are also meant (Is 30:2, 3; 31:1). The ten tribes probably resumed the Egyptian rites, in order to enlist the Egyptians against Judah (2Ch 12:2-4).


9. God, in righteous retribution, turned their objects of trust into the instruments of their punishment: Pul, Tiglath-pileser, Esar-haddon, and Shalmaneser (<reference osisRef="2Kgs.15.19">2Ki 15:19</reference>, <reference osisRef="2Kgs.15.29">29</reference>; <reference osisRef="2Kgs.17.3">17:3</reference>, <reference osisRef="2Kgs.6.24">6, 24</reference>; <reference osisRef="Ezra.4.2">Ezr 4:2</reference>, <reference osisRef="Ezra.4.10">10</reference>). "It was their sin to have sought after such lovers, and it was to be their punishment that these lovers should become their destroyers" [Fairbairn].

9. God, in righteous retribution, turned their objects of trust into the instruments of their punishment: Pul, Tiglath-pileser, Esar-haddon, and Shalmaneser (2Ki 15:19, 29; 17:3, 6, 24; Ezr 4:2, 10). "It was their sin to have sought after such lovers, and it was to be their punishment that these lovers should become their destroyers" [Fairbairn].


<hi type="bold">10. became famous--</hi>literally, "she became a name," that is, as notorious by her punishment as she had been by her sins, so as to be quoted as a warning to others.

<hi type="bold">women--</hi>that is, neighboring peoples.

10. became famous-- literally, "she became a name," that is, as notorious by her punishment as she had been by her sins, so as to be quoted as a warning to others. women-- that is, neighboring peoples.


11. Judah, the southern kingdom, though having the "warning" (see on <reference osisRef="Ezek.23.10">Eze 23:10</reference>) of the northern kingdom before her eyes, instead of profiting by it, went to even greater lengths in corruption than Israel. Her greater spiritual privileges made her guilt the greater (<reference osisRef="Ezek.16.47">Eze 16:47</reference>, <reference osisRef="Ezek.16.51">51</reference>; <reference osisRef="Jer.3.11">Jr 3:11</reference>).

11. Judah, the southern kingdom, though having the "warning" (see on Eze 23:10) of the northern kingdom before her eyes, instead of profiting by it, went to even greater lengths in corruption than Israel. Her greater spiritual privileges made her guilt the greater (Eze 16:47, 51; Jr 3:11).


12. (<reference osisRef="Ezek.23.6">Eze 23:6</reference>, <reference osisRef="Ezek.23.23">23</reference>).

<hi type="bold">most gorgeously--</hi>literally, "to perfection." Grotius translates, "wearing a crown," or "chaplet," such as lovers wore in visiting their mistresses.

12. (Eze 23:6, 23). most gorgeously-- literally, "to perfection." Grotius translates, "wearing a crown," or "chaplet," such as lovers wore in visiting their mistresses.


<hi type="bold">13. one way--</hi>both alike forsaking God for heathen confidences.

13. one way-- both alike forsaking God for heathen confidences.


<hi type="bold">14. vermilion--</hi>the peculiar color of the Chaldeans, as purple was of the Assyrians. In striking agreement with this verse is the fact that the Assyrian sculptures lately discovered have painted and colored bas-reliefs in red, blue, and black. The Jews (for instance Jehoiakim, <reference osisRef="Jer.22.14">Jr 22:14</reference>) copied these (compare <reference osisRef="Ezek.8.10">Eze 8:10</reference>).

14. vermilion-- the peculiar color of the Chaldeans, as purple was of the Assyrians. In striking agreement with this verse is the fact that the Assyrian sculptures lately discovered have painted and colored bas-reliefs in red, blue, and black. The Jews (for instance Jehoiakim, Jr 22:14) copied these (compare Eze 8:10).


<hi type="bold">15. exceeding in dyed attire--</hi>rather, "in ample dyed turbans"; literally, "redundant with dyed turbans." The Assyrians delighted in ample, flowing, and richly colored tunics, scarfs, girdles, and head-dresses or turbans, varying in ornaments according to the rank.

<hi type="bold">Chaldea, ... land of their nativity--</hi>between the Black and Caspian Seas (see on <reference osisRef="Isa.23.13">Is 23:13</reference>).

<hi type="bold">princes--</hi>literally, a first-rate military class that fought by threes in the chariots, one guiding the horses, the other two fighting.

15. exceeding in dyed attire-- rather, "in ample dyed turbans"; literally, "redundant with dyed turbans." The Assyrians delighted in ample, flowing, and richly colored tunics, scarfs, girdles, and head-dresses or turbans, varying in ornaments according to the rank. Chaldea,... land of their nativity-- between the Black and Caspian Seas (see on Is 23:13). princes-- literally, a first-rate military class that fought by threes in the chariots, one guiding the horses, the other two fighting.


<hi type="bold">16. sent messengers ... into Chaldea--</hi>(<reference osisRef="Ezek.16.29">Eze 16:29</reference>). It was she that solicited the Chaldeans, not they her. Probably the occasion was when Judah sought to strengthen herself by a Chaldean alliance against a menaced attack by Egypt (compare 2Ki 23:29-35; 24:1-7). God made the object of their sinful desire the instrument of their punishment. Jehoiakim, probably by a stipulation of tribute, enlisted Nebuchadnezzar against Pharaoh, whose tributary he previously had been; failing to keep his stipulation, he brought on himself Nebuchadnezzar's vengeance.

16. sent messengers... into Chaldea-- (Eze 16:29). It was she that solicited the Chaldeans, not they her. Probably the occasion was when Judah sought to strengthen herself by a Chaldean alliance against a menaced attack by Egypt (compare 2Ki 23:29-35; 24:1-7). God made the object of their sinful desire the instrument of their punishment. Jehoiakim, probably by a stipulation of tribute, enlisted Nebuchadnezzar against Pharaoh, whose tributary he previously had been; failing to keep his stipulation, he brought on himself Nebuchadnezzar's vengeance.


<hi type="bold">17. alienated from them--</hi>namely, from the Chaldeans: turning again to the Egyptians (<reference osisRef="Ezek.23.19">Eze 23:19</reference>), trying by their help to throw off her solemn engagements to Babylon (compare <reference osisRef="Jer.37.5">Jr 37:5</reference>, <reference osisRef="Jer.37.7">7</reference>; <reference osisRef="2Kgs.24.7">2Ki 24:7</reference>).

17. alienated from them-- namely, from the Chaldeans: turning again to the Egyptians (Eze 23:19), trying by their help to throw off her solemn engagements to Babylon (compare Jr 37:5, 7; 2Ki 24:7).


<hi type="bold">18. my mind was alienated from her--</hi>literally, "was broken off from her." Just retribution for "her mind being alienated (broken off) from the Chaldeans" (<reference osisRef="Ezek.23.17">Eze 23:17</reference>), to whom she had sworn fealty (<reference osisRef="Ezek.17.12-Ezek.17.19">Eze 17:12-19</reference>). "Discovered" implies the open shamelessness of her apostasy.

18. my mind was alienated from her-- literally, "was broken off from her." Just retribution for "her mind being alienated (broken off) from the Chaldeans" (Eze 23:17), to whom she had sworn fealty (Eze 17:12-19). "Discovered" implies the open shamelessness of her apostasy.


19. Israel first "called" her lusts, practised when in Egypt, "to her (fond) remembrance," and then actually returned to them. Mark the danger of suffering the memory to dwell on the pleasure felt in past sins.


<hi type="bold">20. their paramours--</hi>that is, her paramours among them (the Egyptians); she doted upon their persons as her paramours (<reference osisRef="Ezek.23.5">Eze 23:5</reference>, <reference osisRef="Ezek.12.16">12, 16</reference>).

<hi type="bold">flesh--</hi>the membrum virile (very large in the ass). Compare <reference osisRef="Lev.15.2">Le 15:2</reference>, Margin; <reference osisRef="Ezek.16.26">Eze 16:26</reference>.

<hi type="bold">issue of horses--</hi>the seminal issue. The horse was made by the Egyptians the hieroglyphic for a lustful person.

20. their paramours-- that is, her paramours among them (the Egyptians); she doted upon their persons as her paramours (Eze 23:5, 12, 16). flesh-- the membrum virile (very large in the ass). Compare Le 15:2, Margin; Eze 16:26. issue of horses-- the seminal issue. The horse was made by the Egyptians the hieroglyphic for a lustful person.


<hi type="bold">21. calledst to remembrance--</hi>"didst repeat" [Maurer].

<hi type="bold">in bruising--</hi>in suffering ... to be bruised.

21. calledst to remembrance-- "didst repeat" [Maurer]. in bruising-- in suffering... to be bruised.


<hi type="bold">22. lovers ... alienated--</hi>(<reference osisRef="Ezek.23.17">Eze 23:17</reference>). Illicit love, soon or late, ends in open hatred (<reference osisRef="2Sam.13.15">2Sa 13:15</reference>). The Babylonians, the objects formerly of their God-forgetting love, but now, with characteristic fickleness, objects of their hatred, shall be made by God the instruments of their punishment.

22. lovers... alienated-- (Eze 23:17). Illicit love, soon or late, ends in open hatred (2Sa 13:15). The Babylonians, the objects formerly of their God-forgetting love, but now, with characteristic fickleness, objects of their hatred, shall be made by God the instruments of their punishment.


<hi type="bold">23. Pekod, &c.--</hi>(<reference osisRef="Jer.50.21">Jr 50:21</reference>). Not a geographical name, but descriptive of Babylon. "Visitation," peculiarly the land of "judgment"; in a double sense: actively, the inflicter of judgment on Judah; passively, as about to be afterwards herself the object of judgment.

<hi type="bold">Shoa ... Koa--</hi>"rich ... noble"; descriptive of Babylon in her prosperity, having all the world's wealth and dignity at her disposal. Maurer suggests that, as descriptive appellatives are subjoined to the proper name, "all the Assyrians" in the second hemistich of the verse (as the verse ought to be divided at "Koa"), so Pekod, Shoa, and Koa must be appellatives descriptive of "The Babylonians and ... Chaldeans" in the first hemistich; "Pekod" meaning "prefects"; Shoa ... Koa, "rich ... princely."

<hi type="bold">desirable young men--</hi>strong irony. Alluding to <reference osisRef="Ezek.23.12">Eze 23:12</reference>, these "desirable young men" whom thou didst so "dote upon" for their manly vigor of appearance, shall by that very vigor be the better able to chastise thee.

23. Pekod, &c.-- (Jr 50:21). Not a geographical name, but descriptive of Babylon. "Visitation," peculiarly the land of "judgment"; in a double sense: actively, the inflicter of judgment on Judah; passively, as about to be afterwards herself the object of judgment. Shoa... Koa-- "rich... noble"; descriptive of Babylon in her prosperity, having all the world's wealth and dignity at her disposal. Maurer suggests that, as descriptive appellatives are subjoined to the proper name, "all the Assyrians" in the second hemistich of the verse (as the verse ought to be divided at "Koa"), so Pekod, Shoa, and Koa must be appellatives descriptive of "The Babylonians and... Chaldeans" in the first hemistich; "Pekod" meaning "prefects"; Shoa... Koa, "rich... princely." desirable young men-- strong irony. Alluding to Eze 23:12, these "desirable young men" whom thou didst so "dote upon" for their manly vigor of appearance, shall by that very vigor be the better able to chastise thee.


<hi type="bold">24. with chariots--</hi>or, "with armaments"; so the Septuagint; "axes" [Maurer]; or, joining it with "wagons," translate, "with scythe-armed wagons," or "chariots" [Grotius].

<hi type="bold">wheels--</hi>The unusual height of these increased their formidable appearance (<reference osisRef="Ezek.1.16-Ezek.1.20">Eze 1:16-20</reference>).

<hi type="bold">their judgments--</hi>which awarded barbarously severe punishments (<reference osisRef="Jer.52.9">Jr 52:9</reference>; <reference osisRef="Jer.29.22">29:22</reference>).

24. with chariots-- or, "with armaments"; so the Septuagint; "axes" [Maurer]; or, joining it with "wagons," translate, "with scythe-armed wagons," or "chariots" [Grotius]. wheels-- The unusual height of these increased their formidable appearance (Eze 1:16-20). their judgments-- which awarded barbarously severe punishments (Jr 52:9; 29:22).


<hi type="bold">25. take away thy nose ... ears--</hi>Adulteresses were punished so among the Egyptians and Chaldeans. Oriental beauties wore ornaments in the ear and nose. How just the retribution, that the features most bejewelled should be mutilated! So, allegorically as to Judah, the spiritual adulteress.

25. take away thy nose... ears-- Adulteresses were punished so among the Egyptians and Chaldeans. Oriental beauties wore ornaments in the ear and nose. How just the retribution, that the features most bejewelled should be mutilated! So, allegorically as to Judah, the spiritual adulteress.


<hi type="bold">26. strip ... of ... clothes--</hi>whereby she attracted her paramours (<reference osisRef="Ezek.16.39">Eze 16:39</reference>).

26. strip... of... clothes-- whereby she attracted her paramours (Eze 16:39).


<hi type="bold">27. Thus ... make ... lewdness to cease--</hi>The captivity has made the Jews ever since abhor idolatry, not only on their return from Babylon, but for the last eighteen centuries of their dispersion, as foretold (<reference osisRef="Hos.3.4">Ho 3:4</reference>).

27. Thus... make... lewdness to cease-- The captivity has made the Jews ever since abhor idolatry, not only on their return from Babylon, but for the last eighteen centuries of their dispersion, as foretold (Ho 3:4).


28. (<reference osisRef="Ezek.23.17">Eze 23:17</reference>, <reference osisRef="Ezek.23.18">18</reference>; <reference osisRef="Ezek.16.37">16:37</reference>).

28. (Eze 23:17, 18; 16:37).


<hi type="bold">29. take away ... thy labour--</hi>that is, the fruits of thy labor.

<hi type="bold">leave thee naked--</hi>as captive females are treated.

29. take away... thy labour-- that is, the fruits of thy labor. leave thee naked-- as captive females are treated.


<hi type="bold">31. her cup--</hi>of punishment (<reference osisRef="Ps.11.6">Psa 11:6</reference>; <reference osisRef="Ps.75.8">75:8</reference>; <reference osisRef="Jer.25.15">Jr 25:15</reference>, &c.). Thy guilt and that of Israel being alike, your punishment shall be alike.

31. her cup-- of punishment (Psa 11:6; 75:8; Jr 25:15, &c.). Thy guilt and that of Israel being alike, your punishment shall be alike.


<hi type="bold">34. break ... sherds--</hi>So greedily shalt thou suck out every drop like one drinking to madness (the effect invariably ascribed to drinking God's cup of wrath, <reference osisRef="Jer.51.7">Jr 51:7</reference>; <reference osisRef="Hab.2.16">Ha 2:16</reference>) that thou shalt crunch the very shreds of it; that is, there shall be no evil left which thou shalt not taste.

<hi type="bold">pluck off thine own breasts--</hi>enraged against them as the ministers to thine adultery.

34. break... sherds-- So greedily shalt thou suck out every drop like one drinking to madness (the effect invariably ascribed to drinking God's cup of wrath, Jr 51:7; Ha 2:16) that thou shalt crunch the very shreds of it; that is, there shall be no evil left which thou shalt not taste. pluck off thine own breasts-- enraged against them as the ministers to thine adultery.


<hi type="bold">35. forgotten me--</hi>the root of all sin (<reference osisRef="Jer.2.32">Jr 2:32</reference>; 13:25).

<hi type="bold">cast me behind thy back--</hi>(<reference osisRef="1Kgs.14.9">1Ki 14:9</reference>; <reference osisRef="Neh.9.26">Ne 9:26</reference>).

<hi type="bold">bear ... thy lewdness--</hi>that is, its penal consequences (<reference osisRef="Prov.1.31">Pr 1:31</reference>).

35. forgotten me-- the root of all sin (Jr 2:32; 13:25). cast me behind thy back-- (1Ki 14:9; Ne 9:26). bear... thy lewdness-- that is, its penal consequences (Pr 1:31).


36-44. A summing up of the sins of the two sisters, especially those of Judah.

<hi type="bold">wilt thou judge--</hi>Wilt thou (not) judge (see on <reference osisRef="Ezek.20.4">Eze 20:4</reference>)?

36-44. A summing up of the sins of the two sisters, especially those of Judah. wilt thou judge-- Wilt thou (not) judge (see on Eze 20:4)?


<hi type="bold">45. the righteous men--</hi>the Chaldeans; the executioners of God's righteous vengeance (<reference osisRef="Ezek.16.38">Eze 16:38</reference>), not that they were "righteous" in themselves (<reference osisRef="Hab.1.3">Ha 1:3</reference>, <reference osisRef="1Cor.12.13">12, 13</reference>).

45. the righteous men-- the Chaldeans; the executioners of God's righteous vengeance (Eze 16:38), not that they were "righteous" in themselves (Ha 1:3, 12, 13).


<hi type="bold">46. a company--</hi>properly, "a council of judges" passing sentence on a criminal [Grotius]. The "removal" and "spoiling" by the Chaldean army is the execution of the judicial sentence of God.

46. a company-- properly, "a council of judges" passing sentence on a criminal [Grotius]. The "removal" and "spoiling" by the Chaldean army is the execution of the judicial sentence of God.


<hi type="bold">47. stones--</hi>the legal penalty of the adulteress (<reference osisRef="Ezek.16.40">Eze 16:40</reference>, <reference osisRef="Ezek.16.41">41</reference>; <reference osisRef="John.8.5">Joh 8:5</reference>). Answering to the stones hurled by the Babylonians from engines in besieging Jerusalem.

<hi type="bold">houses ... fire--</hi>fulfilled (<reference osisRef="2Chr.36.17">2Ch 36:17</reference>, <reference osisRef="2Chr.36.19">19</reference>).

47. stones-- the legal penalty of the adulteress (Eze 16:40, 41; Joh 8:5). Answering to the stones hurled by the Babylonians from engines in besieging Jerusalem. houses... fire-- fulfilled (2Ch 36:17, 19).


48. (<reference osisRef="Ezek.23.27">Eze 23:27</reference>).

<hi type="bold">that all ... may be taught not to do, &c.--</hi>(<reference osisRef="Deut.13.11">De 13:11</reference>).

48. (Eze 23:27). that all... may be taught not to do, &c.-- (De 13:11).


<hi type="bold">49. bear the sins of your idols--</hi>that is, the punishment of your idolatry.

<hi type="bold">know that I am the Lord God--</hi>that is, know it to your cost ... by bitter suffering. <chapter eID="Ezek.23"/>

49. bear the sins of your idols-- that is, the punishment of your idolatry. know that I am the Lord God-- that is, know it to your cost... by bitter suffering.


<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Ezek.24.1-Ezek.24.27">Eze 24:1-27</reference>. Vision of the Boiling Caldron, and of the Death of Ezekiel's Wife.</title>

1-2. Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (<reference osisRef="2Kgs.25.1">2Ki 25:1</reference>; <reference osisRef="Jer.39.1">Jr 39:1</reference>).

CHAPTER 24 Eze 24:1-27. Vision of the Boiling Caldron, and of the Death of Ezekiel's Wife. 1-2. Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jr 39:1).


<hi type="bold">3. pot--</hi>caldron. Alluding to the self-confident proverb used among the people, <reference osisRef="Ezek.11.3">Eze 11:3</reference> (see on <reference osisRef="Ezek.11.3">Eze 11:3</reference>), "This city is the caldron and we be the flesh"; your proverb shall prove awfully true, but in a different sense from what you intend. So far from the city proving an iron, caldron-like defense from the fire, it shall be as a caldron set on the fire, and the people as so many pieces of meat subjected to boiling heat. See <reference osisRef="Jer.1.13">Jr 1:13</reference>.

3. pot-- caldron. Alluding to the self-confident proverb used among the people, Eze 11:3 (see on Eze 11:3), "This city is the caldron and we be the flesh"; your proverb shall prove awfully true, but in a different sense from what you intend. So far from the city proving an iron, caldron-like defense from the fire, it shall be as a caldron set on the fire, and the people as so many pieces of meat subjected to boiling heat. See Jr 1:13.


<hi type="bold">4. pieces thereof--</hi>those which properly belong to it, as its own.

<hi type="bold">every good piece ... choice bones--</hi>that is, the most distinguished of the people. The "choice bones" in the pot have flesh adhering to them. The bones under the pot (<reference osisRef="Ezek.24.5">Eze 24:5</reference>) are those having no flesh and used as fuel, answering to the poorest who suffer first, and are put out of pain sooner than the rich who endure what answers to the slower process of boiling.

4. pieces thereof-- those which properly belong to it, as its own. every good piece... choice bones-- that is, the most distinguished of the people. The "choice bones" in the pot have flesh adhering to them. The bones under the pot (Eze 24:5) are those having no flesh and used as fuel, answering to the poorest who suffer first, and are put out of pain sooner than the rich who endure what answers to the slower process of boiling.


<hi type="bold">5. burn ... bones--</hi>rather, "pile the bones." Literally, "Let there be a round pile of the bones."

<hi type="bold">therein--</hi>literally, "in the midst of it."

5. burn... bones-- rather, "pile the bones." Literally, "Let there be a round pile of the bones." therein-- literally, "in the midst of it."


<hi type="bold">6. scum--</hi>not ordinary, but poisonous scum, that is, the people's all-pervading wickedness.

<hi type="bold">bring it out piece by piece--</hi>"it," the contents of the pot; its flesh, that is, "I will destroy the people of the city, not all at the same time, but by a series of successive attacks." Not as Fairbairn, "on its every piece let it (the poisonous scum) go forth."

<hi type="bold">let no lot fall upon it--</hi>that is, no lot, such as is sometimes cast, to decide who are to be destroyed and who saved (<reference osisRef="2Sam.8.2">2Sa 8:2</reference>; <reference osisRef="Joel.3.3">Joe 3:3</reference>; Ob 11; <reference osisRef="Nah.3.10">Na 3:10</reference>). In former carryings away of captives, lots were cast to settle who were to go, and who to stay, but now all alike are to be cast out without distinction of rank, age, or sex.

6. scum-- not ordinary, but poisonous scum, that is, the people's all-pervading wickedness. bring it out piece by piece-- "it," the contents of the pot; its flesh, that is, "I will destroy the people of the city, not all at the same time, but by a series of successive attacks." Not as Fairbairn, "on its every piece let it (the poisonous scum) go forth." let no lot fall upon it-- that is, no lot, such as is sometimes cast, to decide who are to be destroyed and who saved (2Sa 8:2; Joe 3:3; Ob 11; Na 3:10). In former carryings away of captives, lots were cast to settle who were to go, and who to stay, but now all alike are to be cast out without distinction of rank, age, or sex.


<hi type="bold">7. upon the top of a rock--</hi>or, "the dry, bare, exposed rock," so as to be conspicuous to all. Blood poured on a rock is not so soon absorbed as blood poured on the earth. The law ordered the blood even of a beast or fowl to be "covered with the dust" (<reference osisRef="Lev.17.13">Le 17:13</reference>); but Jerusalem was so shameless as to be at no pains to cover up the blood of innocent men slain in her. Blood, as the consummation of all sin, presupposes every other form of guilt.

7. upon the top of a rock-- or, "the dry, bare, exposed rock," so as to be conspicuous to all. Blood poured on a rock is not so soon absorbed as blood poured on the earth. The law ordered the blood even of a beast or fowl to be "covered with the dust" (Le 17:13); but Jerusalem was so shameless as to be at no pains to cover up the blood of innocent men slain in her. Blood, as the consummation of all sin, presupposes every other form of guilt.


<hi type="bold">8. That it might cause--</hi>God purposely let her so shamelessly pour the blood on the bare rock, "that it might" the more loudly and openly cry for vengeance from on high; and that the connection between the guilt and the punishment might be the more palpable. The blood of Abel, though the ground received it, still cries to heaven for vengeance (<reference osisRef="Gen.4.10">Ge 4:10</reference>, <reference osisRef="Gen.4.11">11</reference>); much more blood shamelessly exposed on the bare rock.

<hi type="bold">set her blood--</hi>She shall be paid back in kind (<reference osisRef="Matt.7.2">Mt 7:2</reference>). She openly shed blood, and her blood shall openly be shed.

8. That it might cause-- God purposely let her so shamelessly pour the blood on the bare rock, "that it might" the more loudly and openly cry for vengeance from on high; and that the connection between the guilt and the punishment might be the more palpable. The blood of Abel, though the ground received it, still cries to heaven for vengeance (Ge 4:10, 11); much more blood shamelessly exposed on the bare rock. set her blood-- She shall be paid back in kind (Mt 7:2). She openly shed blood, and her blood shall openly be shed.


<hi type="bold">9. the pile for fire--</hi>the hostile materials for the city's destruction.

9. the pile for fire-- the hostile materials for the city's destruction.


<hi type="bold">10. spice it well--</hi>that the meat may be the more palatable, that is, I will make the foe delight in its destruction as much as one delights in well-seasoned, savory meat. Grotius, needlessly departing from the obvious sense, translates, "Let it be boiled down to a compound."

10. spice it well-- that the meat may be the more palatable, that is, I will make the foe delight in its destruction as much as one delights in well-seasoned, savory meat. Grotius, needlessly departing from the obvious sense, translates, "Let it be boiled down to a compound."


<hi type="bold">11. set it empty ... that ... brass ... may burn, ... that ... scum ... may be consumed--</hi>Even the consumption of the contents is not enough; the caldron itself which is infected by the poisonous scum must be destroyed, that is, the city itself must be destroyed, not merely the inhabitants, just as the very house infected with leprosy was to be destroyed (<reference osisRef="Lev.14.34-Lev.14.45">Le 14:34-45</reference>).

11. set it empty... that... brass... may burn,... that... scum... may be consumed-- Even the consumption of the contents is not enough; the caldron itself which is infected by the poisonous scum must be destroyed, that is, the city itself must be destroyed, not merely the inhabitants, just as the very house infected with leprosy was to be destroyed (Le 14:34-45).


<hi type="bold">12. herself--</hi>rather, "she hath wearied Me out with lies"; or rather, "with vain labors" on My part to purify her without being obliged to have recourse to judgments (compare <reference osisRef="Isa.43.24">Is 43:24</reference>; Mal 2:17) [Maurer]. However, English Version gives a good sense (compare <reference osisRef="Isa.47.13">Is 47:13</reference>; <reference osisRef="Isa.57.10">57:10</reference>).

12. herself-- rather, "she hath wearied Me out with lies"; or rather, "with vain labors" on My part to purify her without being obliged to have recourse to judgments (compare Is 43:24; Mal 2:17) [Maurer]. However, English Version gives a good sense (compare Is 47:13; 57:10).


<hi type="bold">13. lewdness--</hi>determined, deliberate wickedness; from a Hebrew root, "to purpose."

<hi type="bold">I have purged thee--</hi>that is, I have left nothing untried which would tend towards purging thee, by sending prophets to invite thee to repentance, by giving thee the law with all its promises, privileges, and threats.

<hi type="bold">thou shalt not be purged ... any more--</hi>that is, by My gracious interpositions; thou shalt be left to thine own course to take its fatal consequences.

13. lewdness-- determined, deliberate wickedness; from a Hebrew root, "to purpose." I have purged thee-- that is, I have left nothing untried which would tend towards purging thee, by sending prophets to invite thee to repentance, by giving thee the law with all its promises, privileges, and threats. thou shalt not be purged... any more-- that is, by My gracious interpositions; thou shalt be left to thine own course to take its fatal consequences.


<hi type="bold">14. go back--</hi>desist; relax [Fairbairn].

14. go back-- desist; relax [Fairbairn].


15. Second part of the vision; announcement of the death of Ezekiel's wife, and prohibition of the usual signs of mourning.


<hi type="bold">16. desire of ... eyes--</hi>his wife: representing the sanctuary (<reference osisRef="Ezek.24.21">Eze 24:21</reference>) in which the Jews so much gloried. The energy and subordination of Ezekiel's whole life to his prophetic office is strikingly displayed in this narrative of his wife's death. It is the only memorable event of his personal history which he records, and this only in reference to his soul-absorbing work. His natural tenderness is shown by that graphic touch, "the desire of thine eyes." What amazing subjection, then, of his individual feeling to his prophetic duty is manifested in the simple statement (<reference osisRef="Ezek.24.18">Eze 24:18</reference>), "So I spake ... in the morning; and at even my wife died; and I did in the morning as I was commanded."

<hi type="bold">stroke--</hi>a sudden visitation. The suddenness of it enhances the self-control of Ezekiel in so entirely merging individual feeling, which must have been especially acute under such trying circumstances, in the higher claims of duty to God.

16. desire of... eyes-- his wife: representing the sanctuary (Eze 24:21) in which the Jews so much gloried. The energy and subordination of Ezekiel's whole life to his prophetic office is strikingly displayed in this narrative of his wife's death. It is the only memorable event of his personal history which he records, and this only in reference to his soul-absorbing work. His natural tenderness is shown by that graphic touch, "the desire of thine eyes." What amazing subjection, then, of his individual feeling to his prophetic duty is manifested in the simple statement (Eze 24:18), "So I spake... in the morning; and at even my wife died; and I did in the morning as I was commanded." stroke-- a sudden visitation. The suddenness of it enhances the self-control of Ezekiel in so entirely merging individual feeling, which must have been especially acute under such trying circumstances, in the higher claims of duty to God.


<hi type="bold">17. Forbear to cry--</hi>or, "Lament in silence"; not forbidding sorrow, but the loud expression of it [Grotius].

<hi type="bold">no mourning--</hi>typical of the universality of the ruin of Jerusalem, which would preclude mourning, such as is usual where calamity is but partial. "The dead" is purposely put in the plural, as referring ultimately to the dead who should perish at the taking of Jerusalem; though the singular might have been expected, as Ezekiel's wife was the immediate subject referred to: "make no mourning," such as is usual, "for the dead, and such as shall be hereafter in Jerusalem" (<reference osisRef="Jer.16.5-Jer.16.7">Jr 16:5-7</reference>).

<hi type="bold">tire of thine head--</hi>thy headdress [Fairbairn]. Jerome explains, "Thou shalt retain the hair which is usually cut in mourning." The fillet, binding the hair about the temples like a chaplet, was laid aside at such times. Uncovering the head was an ordinary sign of mourning in priests; whereas others covered their heads in mourning (<reference osisRef="2Sam.15.30">2Sa 15:30</reference>). The reason was, the priests had their headdress of fine twined linen given them for ornament, and as a badge of office. The high priest, as having on his head the holy anointing oil, was forbidden in any case to lay aside his headdress. But the priests might do so in the case of the death of the nearest relatives (<reference osisRef="Lev.21.2">Le 21:2</reference>, <reference osisRef="Lev.3.10">3, 10</reference>). They then put on inferior attire, sprinkling also on their heads dust and ashes (compare <reference osisRef="Lev.10.6">Le 10:6</reference>, <reference osisRef="Lev.10.7">7</reference>).

<hi type="bold">shoes upon thy feet--</hi>whereas mourners went "barefoot" (<reference osisRef="2Sam.15.30">2Sa 15:30</reference>).

<hi type="bold">cover not ... lips--</hi>rather, the "upper lip," with the moustache (<reference osisRef="Lev.13.45">Le 13:45</reference>; <reference osisRef="Mic.3.7">Mi 3:7</reference>).

<hi type="bold">bread of men--</hi>the bread usually brought to mourners by friends in token of sympathy. So the "cup of consolation" brought (<reference osisRef="Jer.16.7">Jr 16:7</reference>). "Of men" means such as is usually furnished by men. So <reference osisRef="Isa.8.1">Is 8:1</reference>, "a man's pen"; <reference osisRef="Rev.21.17">Re 21:17</reference>, "the measure of a man."

17. Forbear to cry-- or, "Lament in silence"; not forbidding sorrow, but the loud expression of it [Grotius]. no mourning-- typical of the universality of the ruin of Jerusalem, which would preclude mourning, such as is usual where calamity is but partial. "The dead" is purposely put in the plural, as referring ultimately to the dead who should perish at the taking of Jerusalem; though the singular might have been expected, as Ezekiel's wife was the immediate subject referred to: "make no mourning," such as is usual, "for the dead, and such as shall be hereafter in Jerusalem" (Jr 16:5-7). tire of thine head-- thy headdress [Fairbairn]. Jerome explains, "Thou shalt retain the hair which is usually cut in mourning." The fillet, binding the hair about the temples like a chaplet, was laid aside at such times. Uncovering the head was an ordinary sign of mourning in priests; whereas others covered their heads in mourning (2Sa 15:30). The reason was, the priests had their headdress of fine twined linen given them for ornament, and as a badge of office. The high priest, as having on his head the holy anointing oil, was forbidden in any case to lay aside his headdress. But the priests might do so in the case of the death of the nearest relatives (Le 21:2, 3, 10). They then put on inferior attire, sprinkling also on their heads dust and ashes (compare Le 10:6, 7). shoes upon thy feet-- whereas mourners went "barefoot" (2Sa 15:30). cover not... lips-- rather, the "upper lip," with the moustache (Le 13:45; Mi 3:7). bread of men-- the bread usually brought to mourners by friends in token of sympathy. So the "cup of consolation" brought (Jr 16:7). "Of men" means such as is usually furnished by men. So Is 8:1, "a man's pen"; Re 21:17, "the measure of a man."


<hi type="bold">19. what these things are to us--</hi>The people perceive that Ezekiel's strange conduct has a symbolical meaning as to themselves; they ask, "What is that meaning?"

19. what these things are to us-- The people perceive that Ezekiel's strange conduct has a symbolical meaning as to themselves; they ask, "What is that meaning?"


<hi type="bold">21. excellency of your strength--</hi>(compare <reference osisRef="Amos.6.8">Am 6:8</reference>). The object of your pride and confidence (<reference osisRef="Jer.7.4">Jr 7:4</reference>, <reference osisRef="Jer.10.14">10, 14</reference>).

<hi type="bold">desire of ... eyes--</hi>(<reference osisRef="Ps.27.4">Psa 27:4</reference>). The antitype to Ezekiel's wife (<reference osisRef="Ezek.24.16">Eze 24:16</reference>).

<hi type="bold">pitieth--</hi>loveth, as pity is akin to love: "yearned over."

<hi type="bold">Profane--</hi>an appropriate word. They had profaned the temple with idolatry; God, in just retribution, will profane it with the Chaldean sword, that is, lay it in the dust, as Ezekiel's wife.

<hi type="bold">sons ... daughters ... left--</hi>the children left behind in Judea, when the parents were carried away.

21. excellency of your strength-- (compare Am 6:8). The object of your pride and confidence (Jr 7:4, 10, 14). desire of... eyes-- (Psa 27:4). The antitype to Ezekiel's wife (Eze 24:16). pitieth-- loveth, as pity is akin to love: "yearned over." Profane-- an appropriate word. They had profaned the temple with idolatry; God, in just retribution, will profane it with the Chaldean sword, that is, lay it in the dust, as Ezekiel's wife. sons... daughters... left-- the children left behind in Judea, when the parents were carried away.


22. (<reference osisRef="Jer.16.6">Jr 16:6</reference>, <reference osisRef="Jer.16.7">7</reference>). So general shall be the calamity, that all ordinary usages of mourning shall be suspended.

22. (Jr 16:6, 7). So general shall be the calamity, that all ordinary usages of mourning shall be suspended.


<hi type="bold">23. ye shall not mourn ... but ... pine away for your iniquities--</hi>The Jews' not mourning was to be not the result of insensibility, any more than Ezekiel's not mourning for his wife was not from want of feeling. They could not in their exile manifest publicly their lamentation, but they would privately "mourn one to another." Their "iniquities" would then be their chief sorrow ("pining away"), as feeling that these were the cause of their sufferings (compare <reference osisRef="Lev.26.39">Le 26:39</reference>; <reference osisRef="Lam.3.39">La 3:39</reference>). The fullest fulfilment is still future (<reference osisRef="Zech.12.10-Zech.12.14">Zec 12:10-14</reference>).

23. ye shall not mourn... but... pine away for your iniquities-- The Jews' not mourning was to be not the result of insensibility, any more than Ezekiel's not mourning for his wife was not from want of feeling. They could not in their exile manifest publicly their lamentation, but they would privately "mourn one to another." Their "iniquities" would then be their chief sorrow ("pining away"), as feeling that these were the cause of their sufferings (compare Le 26:39; La 3:39). The fullest fulfilment is still future (Zec 12:10-14).


<hi type="bold">24. sign--</hi>a typical representative in his own person of what was to befall them (<reference osisRef="Isa.20.3">Is 20:3</reference>).

<hi type="bold">when this cometh--</hi>alluding probably to their taunt, as if God's word spoken by His prophets would never come to pass. "Where is the word of the Lord? Let it come now" (<reference osisRef="Jer.17.15">Jr 17:15</reference>). When the prophecy is fulfilled, "ye shall know (to your cost) that I am the Lord," who thereby show My power and fulfil My word spoken by My prophet (<reference osisRef="John.13.19">Joh 13:19</reference>; <reference osisRef="John.14.29">14:29</reference>).

24. sign-- a typical representative in his own person of what was to befall them (Is 20:3). when this cometh-- alluding probably to their taunt, as if God's word spoken by His prophets would never come to pass. "Where is the word of the Lord? Let it come now" (Jr 17:15). When the prophecy is fulfilled, "ye shall know (to your cost) that I am the Lord," who thereby show My power and fulfil My word spoken by My prophet (Joh 13:19; 14:29).


25-26. "The day" referred to in these verses is the day of the overthrow of the temple, when the fugitive "escapes." But "that day," in <reference osisRef="Ezek.24.27">Eze 24:27</reference>, is the day on which the fugitive brings the sad news to Ezekiel, at the Chebar. In the interval the prophet suspended his prophecies as to the Jews, as was foretold. Afterwards his mouth was "opened," and no more "dumb" (<reference osisRef="Ezek.3.26">Eze 3:26</reference>, <reference osisRef="Ezek.3.27">27</reference>; compare <reference osisRef="Ezek.24.27">Eze 24:27</reference>; <reference osisRef="Ezek.33.21">33:21</reference>, <reference osisRef="Ezek.33.22">22</reference>). <chapter eID="Ezek.24"/>

25-26. "The day" referred to in these verses is the day of the overthrow of the temple, when the fugitive "escapes." But "that day," in Eze 24:27, is the day on which the fugitive brings the sad news to Ezekiel, at the Chebar. In the interval the prophet suspended his prophecies as to the Jews, as was foretold. Afterwards his mouth was "opened," and no more "dumb" (Eze 3:26, 27; compare Eze 24:27; 33:21, 22).


<title type="x-s2">CHAPTER 25</title> <title type="x-s3"><reference osisRef="Ezek.25.1-Ezek.25.17">Eze 25:1-17</reference>. Appropriately in the Interval of Silence as to the Jews in the Eight Chapters, (Twenty-fifth through Thirty-second) Ezekiel Denounces Judgments on the Heathen World Kingdoms.</title>
 If Israel was not spared, much less the heathen utterly corrupt, and having no mixture of truth, such as Israel in its worst state possessed (<reference osisRef="1Pet.4.17">1Pe 4:17</reference>, <reference osisRef="1Pet.4.18">18</reference>). Their ruin was to be utter: Israel's but temporary (<reference osisRef="Jer.46.28">Jr 46:28</reference>). The nations denounced are seven, the perfect number; implying that God's judgments would visit, not merely these, but the whole round of the heathen foes of God. Babylon is excepted, because she is now for the present viewed as the rod of God's retributive justice, a view too much then lost sight of by those who fretted against her universal supremacy.

3. (<reference osisRef="Jer.49.1">Jr 49:1</reference>).

<hi type="bold">when ... profaned; ... when ... desolate; ... when ... captivity--</hi>rather, "for ... for ... for": the cause of the insolent exultation of Ammon over Jerusalem. They triumphed especially over the fall of the "sanctuary," as the triumph of heathenism over the rival claims of Jehovah. In Jehoshaphat's time, when the eighty-third Psalm was written (<reference osisRef="Ps.83.4">Psa 83:4</reference>, <reference osisRef="Ps.7.8">7, 8</reference>, <reference osisRef="Ps.7.12">12</reference>, "Ammon ... holpen the children of Lot," who were, therefore, the leaders of the unholy conspiracy, "Let us take to ourselves the houses of God in possession"), we see the same profane spirit. Now at last their wicked wish seems accomplished in the fall of Jerusalem. Ammon, descended from Lot, held the region east of Jordan, separated from the Amorites on the north by the river Jabbok, and from Moab on the south by the Arnon. They were auxiliaries to Babylon in the destruction of Jerusalem (<reference osisRef="2Kgs.24.2">2Ki 24:2</reference>).

CHAPTER 25 Eze 25:1-17. Appropriately in the Interval of Silence as to the Jews in the Eight Chapters, (Twenty-fifth through Thirty-second) Ezekiel Denounces Judgments on the Heathen World Kingdoms. If Israel was not spared, much less the heathen utterly corrupt, and having no mixture of truth, such as Israel in its worst state possessed (1Pe 4:17, 18). Their ruin was to be utter: Israel's but temporary (Jr 46:28). The nations denounced are seven, the perfect number; implying that God's judgments would visit, not merely these, but the whole round of the heathen foes of God. Babylon is excepted, because she is now for the present viewed as the rod of God's retributive justice, a view too much then lost sight of by those who fretted against her universal supremacy. 3. (Jr 49:1). when... profaned;... when... desolate;... when... captivity-- rather, "for... for... for": the cause of the insolent exultation of Ammon over Jerusalem. They triumphed especially over the fall of the "sanctuary," as the triumph of heathenism over the rival claims of Jehovah. In Jehoshaphat's time, when the eighty-third Psalm was written (Psa 83:4, 7, 8, 12, "Ammon... holpen the children of Lot," who were, therefore, the leaders of the unholy conspiracy, "Let us take to ourselves the houses of God in possession"), we see the same profane spirit. Now at last their wicked wish seems accomplished in the fall of Jerusalem. Ammon, descended from Lot, held the region east of Jordan, separated from the Amorites on the north by the river Jabbok, and from Moab on the south by the Arnon. They were auxiliaries to Babylon in the destruction of Jerusalem (2Ki 24:2).


<hi type="bold">4. men of ... east--</hi>literally, "children of the East," the nomad tribes of Arabia-Deserta, east of the Jordan and the Dead Sea.

<hi type="bold">palaces--</hi>their nomadic encampments or folds, surrounded with mud walls, are so called in irony. Where thy "palaces" once stood, there shall their very different "palaces" stand. Fulfilled after the ravaging of their region by Nebuchadnezzar, shortly after the destruction of Jerusalem (compare <reference osisRef="Ezek.21.22">Eze 21:22</reference>; <reference osisRef="Jer.49.1-Jer.49.28">Jr 49:1-28</reference>).

4. men of... east-- literally, "children of the East," the nomad tribes of Arabia-Deserta, east of the Jordan and the Dead Sea. palaces-- their nomadic encampments or folds, surrounded with mud walls, are so called in irony. Where thy "palaces" once stood, there shall their very different "palaces" stand. Fulfilled after the ravaging of their region by Nebuchadnezzar, shortly after the destruction of Jerusalem (compare Eze 21:22; Jr 49:1-28).


<hi type="bold">5. Rabbah--</hi>meaning "the Great," Ammon's metropolis. Under the Ptolemies it was rebuilt under the name Philadelphia; the ruins are called Amman now, but there is no dwelling inhabited.

<hi type="bold">Ammonites--</hi>that is, the Ammonite region is to be a "couching place for flocks," namely of the Arabs. The "camels," being the chief beast of burden of the Chaldeans, are put first, as their invasion was to prepare the Ammonite land for the Arab "flocks." Instead of busy men, there shall be "still and couching flocks."

5. Rabbah-- meaning "the Great," Ammon's metropolis. Under the Ptolemies it was rebuilt under the name Philadelphia; the ruins are called Amman now, but there is no dwelling inhabited. Ammonites-- that is, the Ammonite region is to be a "couching place for flocks," namely of the Arabs. The "camels," being the chief beast of burden of the Chaldeans, are put first, as their invasion was to prepare the Ammonite land for the Arab "flocks." Instead of busy men, there shall be "still and couching flocks."


6-7. "Because thou hast clapped thine hands," exulting over the downfall of Jerusalem, "I also will stretch out Mine hand upon thee" (to which <reference osisRef="Ezek.21.17">Eze 21:17</reference> also may refer, "I will smite Mine hands together").

<hi type="bold">hands ... feet ... heart--</hi>with the whole inward feeling, and with every outward indication. Stamping with the foot means dancing for joy.

6-7. "Because thou hast clapped thine hands," exulting over the downfall of Jerusalem, "I also will stretch out Mine hand upon thee" (to which Eze 21:17 also may refer, "I will smite Mine hands together"). hands... feet... heart-- with the whole inward feeling, and with every outward indication. Stamping with the foot means dancing for joy.


8. Moab, Seir, and Ammon were contiguous countries, stretching in one line from Gilead on the north to the Red Sea. They therefore naturally acted in concert, and in joint hostility to Judea.

<hi type="bold">Judah is like ... all ... heathen--</hi>The Jews fare no better than others: it is of no use to them to serve Jehovah, who, they say, is the only true God.

8. Moab, Seir, and Ammon were contiguous countries, stretching in one line from Gilead on the north to the Red Sea. They therefore naturally acted in concert, and in joint hostility to Judea. Judah is like... all... heathen-- The Jews fare no better than others: it is of no use to them to serve Jehovah, who, they say, is the only true God.


<hi type="bold">9-10. open ... from the cities--</hi>I will open up the side, or border of Moab (metaphor from a man whose side is open to blows), from the (direction of) the cities on his northwest border beyond the Arnon, once assigned to Reuben (<reference osisRef="Josh.13.15-Josh.13.21">Jos 13:15-21</reference>), but now in the hands of their original owners; and the "men of the east," the wandering Bedouin hordes, shall enter through these cities into Moab and waste it. Moab accordingly was so wasted by them, that long before the time of Christ it had melted away among the hordes of the desert. For "cities," Grotius translates the Hebrew as proper names, the Ar and Aroer, on the Arnon. Hence the Hebrew for "cities," "Ar" is repeated twice (<reference osisRef="Num.21.28">Nu 21:28</reference>; <reference osisRef="Deut.2.36">De 2:36</reference>; <reference osisRef="Isa.15.1">Is 15:1</reference>).

<hi type="bold">glory of the country--</hi>The region of Moab was richer than that of Ammon; it answers to the modern Belka, the richest district in South Syria, and the scene in consequence of many a contest among the Bedouins. Hence it is called here a "glorious land" (literally, "a glory," or "ornament of a land") [Fairbairn]. Rather, "the glory of the country" is in apposition with "cities" which immediately precedes, and the names of which presently follow.

<hi type="bold">Beth-jeshimoth--</hi>meaning "the city of desolations"; perhaps so named from some siege it sustained; it was towards the west.

<hi type="bold">Baal-meon--</hi>called also "Beth-meon" (<reference osisRef="Jer.48.23">Jr 48:23</reference>), and "Beth-baal-meon" (<reference osisRef="Josh.13.17">Jos 13:17</reference>, called so from the worship of Baal), and "Bajith," simply (<reference osisRef="Isa.15.2">Is 15:2</reference>).

<hi type="bold">Kiriathaim--</hi>"the double city." The strength of these cities engendered "the pride" of Moab (<reference osisRef="Isa.16.6">Is 16:6</reference>).

9-10. open... from the cities-- I will open up the side, or border of Moab (metaphor from a man whose side is open to blows), from the (direction of) the cities on his northwest border beyond the Arnon, once assigned to Reuben (Jos 13:15-21), but now in the hands of their original owners; and the "men of the east," the wandering Bedouin hordes, shall enter through these cities into Moab and waste it. Moab accordingly was so wasted by them, that long before the time of Christ it had melted away among the hordes of the desert. For "cities," Grotius translates the Hebrew as proper names, the Ar and Aroer, on the Arnon. Hence the Hebrew for "cities," "Ar" is repeated twice (Nu 21:28; De 2:36; Is 15:1). glory of the country-- The region of Moab was richer than that of Ammon; it answers to the modern Belka, the richest district in South Syria, and the scene in consequence of many a contest among the Bedouins. Hence it is called here a "glorious land" (literally, "a glory," or "ornament of a land") [Fairbairn]. Rather, "the glory of the country" is in apposition with "cities" which immediately precedes, and the names of which presently follow. Beth-jeshimoth-- meaning "the city of desolations"; perhaps so named from some siege it sustained; it was towards the west. Baal-meon-- called also "Beth-meon" (Jr 48:23), and "Beth-baal-meon" (Jos 13:17, called so from the worship of Baal), and "Bajith," simply (Is 15:2). Kiriathaim-- "the double city." The strength of these cities engendered "the pride" of Moab (Is 16:6).


<hi type="bold">12. taking vengeance--</hi>literally, "revenging with revengement," that is, the most unrelenting vengeance. It was not simple hatred, but deep-brooding, implacable revenge. The grudge of Edom or Esau was originally for Jacob's robbing him of Isaac's blessing (<reference osisRef="Gen.25.23">Ge 25:23</reference>; <reference osisRef="Gen.27.27-Gen.27.41">27:27-41</reference>). This purpose of revenge yielded to the extraordinary kindness of Jacob, through the blessing of Him with whom Jacob wrestled in prayer; but it was revived as an hereditary grudge in the posterity of Esau when they saw the younger branch rising to the pre-eminence which they thought of right belonged to themselves. More recently, for David's subjugation of Edom to Israel (<reference osisRef="2Sam.8.14">2Sa 8:14</reference>). They therefore gave vent to their spite by joining the Chaldeans in destroying Jerusalem (<reference osisRef="Ps.137.7">Psa 137:7</reference>; <reference osisRef="Lam.4.22">La 4:22</reference>; Ob 10-14), and then intercepting and killing the fugitive Jews (<reference osisRef="Amos.1.11">Am 1:11</reference>) and occupying part of the Jewish land as far as Hebron.

12. taking vengeance-- literally, "revenging with revengement," that is, the most unrelenting vengeance. It was not simple hatred, but deep-brooding, implacable revenge. The grudge of Edom or Esau was originally for Jacob's robbing him of Isaac's blessing (Ge 25:23; 27:27-41). This purpose of revenge yielded to the extraordinary kindness of Jacob, through the blessing of Him with whom Jacob wrestled in prayer; but it was revived as an hereditary grudge in the posterity of Esau when they saw the younger branch rising to the pre-eminence which they thought of right belonged to themselves. More recently, for David's subjugation of Edom to Israel (2Sa 8:14). They therefore gave vent to their spite by joining the Chaldeans in destroying Jerusalem (Psa 137:7; La 4:22; Ob 10-14), and then intercepting and killing the fugitive Jews (Am 1:11) and occupying part of the Jewish land as far as Hebron.


<hi type="bold">13. Teman ... they of Dedan--</hi>rather, "I will make it desolate from Teman (in the south) even to Dedan (in the northwest)" [Grotius], (<reference osisRef="Jer.49.8">Jr 49:8</reference>), that is, the whole country from north to south, stretching from the south of the Dead Sea to the Elanitic gulf of the Red Sea.

13. Teman... they of Dedan-- rather, "I will make it desolate from Teman (in the south) even to Dedan (in the northwest)" [Grotius], (Jr 49:8), that is, the whole country from north to south, stretching from the south of the Dead Sea to the Elanitic gulf of the Red Sea.