8. The hands of each were the hands of a man. The hand is the symbol of active power, guided by skilfulness (<reference osisRef="Ps.78.72">Psa 78:72</reference>).

<hi type="bold">under their wings--</hi>signifying their operations are hidden from our too curious prying; and as the "wings" signify something more than human, namely, the secret prompting of God, it is also implied that they are moved by it and not by their own power, so that they do nothing at random, but all with divine wisdom.

<hi type="bold">they four had ... faces and ... wings--</hi>He returns to what he had stated already in <reference osisRef="Ezek.1.6">Eze 1:6</reference>; this gives a reason why they had hands on their four sides, namely, because they had faces and wings on the four sides. They moved whithersoever they would, not by active energy merely, but also by knowledge (expressed by their faces) and divine guidance (expressed by their "wings").

8. The hands of each were the hands of a man. The hand is the symbol of active power, guided by skilfulness (Psa 78:72). under their wings-- signifying their operations are hidden from our too curious prying; and as the "wings" signify something more than human, namely, the secret prompting of God, it is also implied that they are moved by it and not by their own power, so that they do nothing at random, but all with divine wisdom. they four had... faces and... wings-- He returns to what he had stated already in Eze 1:6; this gives a reason why they had hands on their four sides, namely, because they had faces and wings on the four sides. They moved whithersoever they would, not by active energy merely, but also by knowledge (expressed by their faces) and divine guidance (expressed by their "wings").


<hi type="bold">9. they--</hi>had no occasion to turn themselves round when changing their direction, for they had a face (<reference osisRef="Ezek.1.6">Eze 1:6</reference>) looking to each of the four quarters of heaven. They made no mistakes; and their work needed not be gone over again. Their wings were joined above in pairs (see <reference osisRef="Ezek.1.11">Eze 1:11</reference>).

9. they-- had no occasion to turn themselves round when changing their direction, for they had a face (Eze 1:6) looking to each of the four quarters of heaven. They made no mistakes; and their work needed not be gone over again. Their wings were joined above in pairs (see Eze 1:11).


<hi type="bold">10. they ... had the face of a man--</hi>namely, in front. The human face was the primary and prominent one and the fundamental part of the composite whole. On its right was the lion's face; on the left, the ox's (called "cherub," <reference osisRef="Ezek.10.14">Eze 10:14</reference>); at the back from above was the eagle's.

10. they... had the face of a man-- namely, in front. The human face was the primary and prominent one and the fundamental part of the composite whole. On its right was the lion's face; on the left, the ox's (called "cherub," Eze 10:14); at the back from above was the eagle's.


11. The tips of the two outstretched wings reached to one another, while the other two, in token of humble awe, formed a veil for the lower parts of the body.

<hi type="bold">stretched upward--</hi>rather, "were parted from above" (compare Margin; see on <reference osisRef="Isa.6.2">Is 6:2</reference>). The joining together of their wings above implies that, though the movements of Providence on earth may seem conflicting and confused, yet if one lift up his eyes to heaven, he will see that they admirably conspire towards the one end at last.

11. The tips of the two outstretched wings reached to one another, while the other two, in token of humble awe, formed a veil for the lower parts of the body. stretched upward-- rather, "were parted from above" (compare Margin; see on Is 6:2). The joining together of their wings above implies that, though the movements of Providence on earth may seem conflicting and confused, yet if one lift up his eyes to heaven, he will see that they admirably conspire towards the one end at last.


12. The same idea as in <reference osisRef="Ezek.1.9">Eze 1:9</reference>. The repetition is because we men are so hard to be brought to acknowledge the wisdom of God's doings; they seem tortuous and confused to us, but they are all tending steadily to one aim.

<hi type="bold">the spirit--</hi>the secret impulse whereby God moves His angels to the end designed. They do not turn back or aside till they have fulfilled the office assigned them.

12. The same idea as in Eze 1:9. The repetition is because we men are so hard to be brought to acknowledge the wisdom of God's doings; they seem tortuous and confused to us, but they are all tending steadily to one aim. the spirit-- the secret impulse whereby God moves His angels to the end designed. They do not turn back or aside till they have fulfilled the office assigned them.


<hi type="bold">13. likeness ... appearance--</hi>not tautology. "Likeness" expresses the general form; "appearance," the particular aspect.

<hi type="bold">coals of fire--</hi>denoting the intensely pure and burning justice wherewith God punishes by His angels those who, like Israel, have hardened themselves against His long-suffering. So in <reference osisRef="Isa.6.2">Is 6:2</reference>, <reference osisRef="Isa.6.6">6</reference>, instead of cherubim, the name "seraphim," the burning ones, is applied, indicating God's consuming righteousness; whence their cry to Him is, "Holy! holy! holy!" and the burning coal is applied to his lips, for the message through his mouth was to be one of judicial severance of the godly from the ungodly, to the ruin of the latter.

<hi type="bold">lamps--</hi>torches. The fire emitted sparks and flashes of light, as torches do.

<hi type="bold">went up and down--</hi>expressing the marvellous vigor of God's Spirit, in all His movements never resting, never wearied.

<hi type="bold">fire ... bright--</hi>indicating the glory of God.

<hi type="bold">out of the fire ... lightning--</hi>God's righteousness will at last cause the bolt of His wrath to fall on the guilty; as now, on Jerusalem.

13. likeness... appearance-- not tautology. "Likeness" expresses the general form; "appearance," the particular aspect. coals of fire-- denoting the intensely pure and burning justice wherewith God punishes by His angels those who, like Israel, have hardened themselves against His long-suffering. So in Is 6:2, 6, instead of cherubim, the name "seraphim," the burning ones, is applied, indicating God's consuming righteousness; whence their cry to Him is, "Holy! holy! holy!" and the burning coal is applied to his lips, for the message through his mouth was to be one of judicial severance of the godly from the ungodly, to the ruin of the latter. lamps-- torches. The fire emitted sparks and flashes of light, as torches do. went up and down-- expressing the marvellous vigor of God's Spirit, in all His movements never resting, never wearied. fire... bright-- indicating the glory of God. out of the fire... lightning-- God's righteousness will at last cause the bolt of His wrath to fall on the guilty; as now, on Jerusalem.


<hi type="bold">14. ran and returned--</hi>Incessant, restless motion indicates the plenitude of life in these cherubim; so in <reference osisRef="Rev.4.8">Re 4:8</reference>, "they rest not day or night" (<reference osisRef="Zech.4.10">Zec 4:10</reference>).

<hi type="bold">flash of lightning--</hi>rather, as distinct from "lightning" (<reference osisRef="Ezek.1.13">Eze 1:13</reference>), "the meteor flash," or sheet lightning [Fairbairn].

14. ran and returned-- Incessant, restless motion indicates the plenitude of life in these cherubim; so in Re 4:8, "they rest not day or night" (Zec 4:10). flash of lightning-- rather, as distinct from "lightning" (Eze 1:13), "the meteor flash," or sheet lightning [Fairbairn].


<hi type="bold">15. one wheel--</hi>The "dreadful height" of the wheel (<reference osisRef="Ezek.1.18">Eze 1:18</reference>) indicates the gigantic, terrible energy of the complicated revolutions of God's providence, bringing about His purposes with unerring certainty. One wheel appeared traversely within another, so that the movement might be without turning, whithersoever the living creatures might advance (<reference osisRef="Ezek.1.17">Eze 1:17</reference>). Thus each wheel was composed of two circles cutting one another at right angles, "one" only of which appeared to touch the ground ("upon the earth"), according to the direction the cherubim desired to move in.

<hi type="bold">with his four faces--</hi>rather, "according to its four faces" or sides; as there was a side or direction to each of the four creatures, so there was a wheel for each of the sides [Fairbairn]. The four sides or semicircles of each composite wheel pointed, as the four faces of each of the living creatures, to the four quarters of heaven. Havernick refers "his" or "its" to the wheels. The cherubim and their wings and wheels stood in contrast to the symbolical figures, somewhat similar, then existing in Chaldea, and found in the remains of Assyria. The latter, though derived from the original revelation by tradition, came by corruption to symbolize the astronomical zodiac, or the sun and celestial sphere, by a circle with wings or irradiations. But Ezekiel's cherubim rise above natural objects, the gods of the heathen, to the representation of the one true God, who made and continually upholds them.

15. one wheel-- The "dreadful height" of the wheel (Eze 1:18) indicates the gigantic, terrible energy of the complicated revolutions of God's providence, bringing about His purposes with unerring certainty. One wheel appeared traversely within another, so that the movement might be without turning, whithersoever the living creatures might advance (Eze 1:17). Thus each wheel was composed of two circles cutting one another at right angles, "one" only of which appeared to touch the ground ("upon the earth"), according to the direction the cherubim desired to move in. with his four faces-- rather, "according to its four faces" or sides; as there was a side or direction to each of the four creatures, so there was a wheel for each of the sides [Fairbairn]. The four sides or semicircles of each composite wheel pointed, as the four faces of each of the living creatures, to the four quarters of heaven. Havernick refers "his" or "its" to the wheels. The cherubim and their wings and wheels stood in contrast to the symbolical figures, somewhat similar, then existing in Chaldea, and found in the remains of Assyria. The latter, though derived from the original revelation by tradition, came by corruption to symbolize the astronomical zodiac, or the sun and celestial sphere, by a circle with wings or irradiations. But Ezekiel's cherubim rise above natural objects, the gods of the heathen, to the representation of the one true God, who made and continually upholds them.


<hi type="bold">16. appearance ... work--</hi>their form and the material of their work.

<hi type="bold">beryl--</hi>rather, "the glancing appearance of the Tarshish stone"; the chrysolite or topaz, brought from Tarshish or Tartessus in Spain. It was one of the gems in the breastplate of the high priest (<reference osisRef="Exod.28.20">Ex 28:20</reference>; <reference osisRef="Song.5.14">So 5:14</reference>; <reference osisRef="Dan.10.6">Da 10:6</reference>).

<hi type="bold">four had one likeness--</hi>The similarity of the wheels to one another implies that there is no inequality in all God's works, that all have a beautiful analogy and proportion.

16. appearance... work-- their form and the material of their work. beryl-- rather, "the glancing appearance of the Tarshish stone"; the chrysolite or topaz, brought from Tarshish or Tartessus in Spain. It was one of the gems in the breastplate of the high priest (Ex 28:20; So 5:14; Da 10:6). four had one likeness-- The similarity of the wheels to one another implies that there is no inequality in all God's works, that all have a beautiful analogy and proportion.


<hi type="bold">17. went upon their four sides--</hi>Those faces or sides of the four wheels moved which answered to the direction in which the cherubim desired to move; while the transverse circles in each of the four composite wheels remained suspended from the ground, so as not to impede the movements of the others.

17. went upon their four sides-- Those faces or sides of the four wheels moved which answered to the direction in which the cherubim desired to move; while the transverse circles in each of the four composite wheels remained suspended from the ground, so as not to impede the movements of the others.


<hi type="bold">18. rings--</hi>that is, felloes or circumferences of the wheels.

<hi type="bold">eyes--</hi>The multiplicity of eyes here in the wheels, and <reference osisRef="Ezek.10.12">Eze 10:12</reference>, in the cherubim themselves, symbolizes the plenitude of intelligent life, the eye being the window through which "the spirit of the living creatures" in the wheels (<reference osisRef="Ezek.1.20">Eze 1:20</reference>) looks forth (compare <reference osisRef="Zech.4.10">Zec 4:10</reference>). As the wheels signify the providence of God, so the eyes imply that He sees all the circumstances of each case, and does nothing by blind impulse.

18. rings-- that is, felloes or circumferences of the wheels. eyes-- The multiplicity of eyes here in the wheels, and Eze 10:12, in the cherubim themselves, symbolizes the plenitude of intelligent life, the eye being the window through which "the spirit of the living creatures" in the wheels (Eze 1:20) looks forth (compare Zec 4:10). As the wheels signify the providence of God, so the eyes imply that He sees all the circumstances of each case, and does nothing by blind impulse.


<hi type="bold">19. went by them--</hi>went beside them.

19. went by them-- went beside them.


<hi type="bold">20. the spirit was to go--</hi>that is, their will was for going whithersoever the Spirit was for going.

<hi type="bold">over against them--</hi>rather, beside or in conjunction with them.

<hi type="bold">spirit of the living creature--</hi>put collectively for "the living creatures"; the cherubim. Having first viewed them separately, he next views them in the aggregate as the composite living creature in which the Spirit resided. The life intended is that connected with God, holy, spiritual life, in the plenitude of its active power.

20. the spirit was to go-- that is, their will was for going whithersoever the Spirit was for going. over against them-- rather, beside or in conjunction with them. spirit of the living creature-- put collectively for "the living creatures"; the cherubim. Having first viewed them separately, he next views them in the aggregate as the composite living creature in which the Spirit resided. The life intended is that connected with God, holy, spiritual life, in the plenitude of its active power.


<hi type="bold">21. over against--</hi>rather, "along with" [Henderson]; or, "beside" [Fairbairn].

21. over against-- rather, "along with" [Henderson]; or, "beside" [Fairbairn].


<hi type="bold">22. upon the heads--</hi>rather, "above the heads" [Fairbairn].

<hi type="bold">colour--</hi>glitter.

<hi type="bold">terrible crystal--</hi>dazzling the spectator by its brightness.

22. upon the heads-- rather, "above the heads" [Fairbairn]. colour-- glitter. terrible crystal-- dazzling the spectator by its brightness.


<hi type="bold">23. straight--</hi>erect [Fairbairn], expanded upright.

<hi type="bold">two ... two ... covered ... bodies--</hi>not, as it might seem, contradicting <reference osisRef="Ezek.1.11">Eze 1:11</reference>. The two wings expanded upwards, though chiefly used for flying, yet up to the summit of the figure where they were parted from each other, covered the upper part of the body, while the other two wings covered the lower parts.

23. straight-- erect [Fairbairn], expanded upright. two... two... covered... bodies-- not, as it might seem, contradicting Eze 1:11. The two wings expanded upwards, though chiefly used for flying, yet up to the summit of the figure where they were parted from each other, covered the upper part of the body, while the other two wings covered the lower parts.


<hi type="bold">24. voice of ... Almighty--</hi>the thunder (<reference osisRef="Ps.29.3">Psa 29:3</reference>, <reference osisRef="Ps.29.4">4</reference>).

<hi type="bold">voice of speech--</hi>rather, "the voice" or "sound of tumult," as in <reference osisRef="Jer.11.16">Jr 11:16</reference>. From an Arabic root, meaning the "impetuous rush of heavy rain."

<hi type="bold">noise of ... host--</hi>(<reference osisRef="Isa.13.4">Is 13:4</reference>; <reference osisRef="Dan.10.6">Da 10:6</reference>).

24. voice of... Almighty-- the thunder (Psa 29:3, 4). voice of speech-- rather, "the voice" or "sound of tumult," as in Jr 11:16. From an Arabic root, meaning the "impetuous rush of heavy rain." noise of... host-- (Is 13:4; Da 10:6).


<hi type="bold">25. let down ... wings--</hi>While the Almighty gave forth His voice, they reverently let their wings fall, to listen stilly to His communication.

25. let down... wings-- While the Almighty gave forth His voice, they reverently let their wings fall, to listen stilly to His communication.


26. The Godhead appears in the likeness of enthroned humanity, as in <reference osisRef="Exod.24.10">Ex 24:10</reference>. Besides the "paved work of a sapphire stone, as it were the body of heaven in clearness," there, we have here the "throne," and God "as a man," with the "appearance of fire round about." This last was a prelude of the incarnation of Messiah, but in His character as Saviour and as Judge (<reference osisRef="Rev.19.11-Rev.19.16">Re 19:11-16</reference>). The azure sapphire answers to the color of the sky. As others are called "sons of God," but He "the Son of God," so others are called "sons of man" (<reference osisRef="Ezek.2.1">Eze 2:1</reference>, <reference osisRef="2Cor.2.3">3</reference>), but He "the Son of man" (<reference osisRef="Matt.16.13">Mt 16:13</reference>), being the embodied representative of humanity and the whole human race; as, on the other hand, He is the representative of "the fulness of the Godhead" (<reference osisRef="Col.2.9">Col 2:9</reference>). While the cherubim are movable, the throne above, and Jehovah who moves them, are firmly fixed. It is good news to man, that the throne above is filled by One who even there appears as "a man."

26. The Godhead appears in the likeness of enthroned humanity, as in Ex 24:10. Besides the "paved work of a sapphire stone, as it were the body of heaven in clearness," there, we have here the "throne," and God "as a man," with the "appearance of fire round about." This last was a prelude of the incarnation of Messiah, but in His character as Saviour and as Judge (Re 19:11-16). The azure sapphire answers to the color of the sky. As others are called "sons of God," but He "the Son of God," so others are called "sons of man" (Eze 2:1, 3), but He "the Son of man" (Mt 16:13), being the embodied representative of humanity and the whole human race; as, on the other hand, He is the representative of "the fulness of the Godhead" (Col 2:9). While the cherubim are movable, the throne above, and Jehovah who moves them, are firmly fixed. It is good news to man, that the throne above is filled by One who even there appears as "a man."


<hi type="bold">27. colour of amber--</hi>"the glitter of chasmal" [Fairbairn]. See on <reference osisRef="Ezek.1.4">Eze 1:4</reference>; rather, "polished brass" [Henderson]. Messiah is described here as in <reference osisRef="Dan.10.5">Da 10:5</reference>, <reference osisRef="Dan.10.6">6</reference>; <reference osisRef="Rev.1.14">Re 1:14</reference>, <reference osisRef="1Cor.1.15">15</reference>.

27. colour of amber-- "the glitter of chasmal" [Fairbairn]. See on Eze 1:4; rather, "polished brass" [Henderson]. Messiah is described here as in Da 10:5, 6; Re 1:14, 15.


<hi type="bold">28. the bow ... in ... rain--</hi>the symbol of the sure covenant of mercy to God's children remembered amidst judgments on the wicked; as in the flood in Noah's days (<reference osisRef="Rev.4.3">Re 4:3</reference>). "Like hanging out from the throne of the Eternal a fing of peace, assuring all that the purpose of Heaven was to preserve rather than to destroy. Even if the divine work should require a deluge of wrath, still the faithfulness of God would only shine forth the more brightly at last to the children of promise, in consequence of the tribulations needed to prepare for the ultimate good" [Fairbairn]. (<reference osisRef="Isa.54.8-Isa.54.10">Is 54:8-10</reference>).

<hi type="bold">I fell upon ... face--</hi>the right attitude, spiritually, before we enter on any active work for God (<reference osisRef="Ezek.2.2">Eze 2:2</reference>; 3:23, 24; <reference osisRef="Rev.1.17">Re 1:17</reference>). In this first chapter God gathered into one vision the substance of all that was to occupy the prophetic agency of Ezekiel; as was done afterwards in the opening vision of the Revelation of Saint John. <chapter eID="Ezek.1"/>

28. the bow... in... rain-- the symbol of the sure covenant of mercy to God's children remembered amidst judgments on the wicked; as in the flood in Noah's days (Re 4:3). "Like hanging out from the throne of the Eternal a fing of peace, assuring all that the purpose of Heaven was to preserve rather than to destroy. Even if the divine work should require a deluge of wrath, still the faithfulness of God would only shine forth the more brightly at last to the children of promise, in consequence of the tribulations needed to prepare for the ultimate good" [Fairbairn]. (Is 54:8-10). I fell upon... face-- the right attitude, spiritually, before we enter on any active work for God (Eze 2:2; 3:23, 24; Re 1:17). In this first chapter God gathered into one vision the substance of all that was to occupy the prophetic agency of Ezekiel; as was done afterwards in the opening vision of the Revelation of Saint John.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Ezek.2.1-Ezek.2.10">Eze 2:1-10</reference>. Ezekiel's Commission.</title>

<hi type="bold">1. Son of man--</hi>often applied to Ezekiel; once only to Daniel (<reference osisRef="Dan.8.17">Da 8:17</reference>), and not to any other prophet. The phrase was no doubt taken from Chaldean usage during the sojourn of Daniel and Ezekiel in Chaldea. But the spirit who sanctioned the words of the prophet implied by it the lowliness and frailty of the prophet as man "lower than the angels," though now admitted to the vision of angels and of God Himself, "lest he should be exalted through the abundance of the revelations" (<reference osisRef="2Cor.12.7">2Co 12:7</reference>). He is appropriately so called as being type of the divine "Son of man" here revealed as "man" (see on <reference osisRef="Ezek.1.26">Eze 1:26</reference>). That title, as applied to Messiah, implies at once His lowliness and His exaltation, in His manifestations as the Representative man, at His first and second comings respectively (<reference osisRef="Ps.8.4-Ps.8.8">Psa 8:4-8</reference>; <reference osisRef="Matt.16.13">Mt 16:13</reference>; <reference osisRef="Matt.20.18">20:18</reference>; and on the other hand, <reference osisRef="Dan.7.13">Da 7:13</reference>, <reference osisRef="Dan.7.14">14</reference>; <reference osisRef="Matt.26.64">Mt 26:64</reference>; <reference osisRef="John.5.27">Joh 5:27</reference>).

CHAPTER 2 Eze 2:1-10. Ezekiel's Commission. 1. Son of man-- often applied to Ezekiel; once only to Daniel (Da 8:17), and not to any other prophet. The phrase was no doubt taken from Chaldean usage during the sojourn of Daniel and Ezekiel in Chaldea. But the spirit who sanctioned the words of the prophet implied by it the lowliness and frailty of the prophet as man "lower than the angels," though now admitted to the vision of angels and of God Himself, "lest he should be exalted through the abundance of the revelations" (2Co 12:7). He is appropriately so called as being type of the divine "Son of man" here revealed as "man" (see on Eze 1:26). That title, as applied to Messiah, implies at once His lowliness and His exaltation, in His manifestations as the Representative man, at His first and second comings respectively (Psa 8:4-8; Mt 16:13; 20:18; and on the other hand, Da 7:13, 14; Mt 26:64; Joh 5:27).


<hi type="bold">2. spirit entered ... when he spake--</hi>The divine word is ever accompanied by the Spirit (<reference osisRef="Gen.1.2">Ge 1:2</reference>, <reference osisRef="1Cor.1.3">3</reference>).

<hi type="bold">set ... upon ... feet--</hi>He had been "upon his face" (<reference osisRef="Ezek.1.28">Eze 1:28</reference>). Humiliation on our part is followed by exaltation on God's part (<reference osisRef="Ezek.3.23">Eze 3:23</reference>, <reference osisRef="Ezek.3.24">24</reference>; <reference osisRef="Job.22.29">Job 22:29</reference>; <reference osisRef="Jas.4.6">Jas 4:6</reference>; <reference osisRef="1Pet.5.5">1Pe 5:5</reference>). "On the feet" was the fitting attitude when he was called on to walk and work for God (<reference osisRef="Eph.5.8">Ep 5:8</reference>; <reference osisRef="Eph.6.15">6:15</reference>).

<hi type="bold">that I heard--</hi>rather, "then I heard."

2. spirit entered... when he spake-- The divine word is ever accompanied by the Spirit (Ge 1:2, 3). set... upon... feet-- He had been "upon his face" (Eze 1:28). Humiliation on our part is followed by exaltation on God's part (Eze 3:23, 24; Job 22:29; Jas 4:6; 1Pe 5:5). "On the feet" was the fitting attitude when he was called on to walk and work for God (Ep 5:8; 6:15). that I heard-- rather, "then I heard."


<hi type="bold">3. nation--</hi>rather, "nations"; the word usually applied to the heathen or Gentiles; here to the Jews, as being altogether heathenized with idolatries. So in <reference osisRef="Isa.1.10">Is 1:10</reference>, they are named "Sodom" and "Gomorrah." They were now become "Lo-ammi," not the people of God (<reference osisRef="Hos.1.9">Ho 1:9</reference>).

3. nation-- rather, "nations"; the word usually applied to the heathen or Gentiles; here to the Jews, as being altogether heathenized with idolatries. So in Is 1:10, they are named "Sodom" and "Gomorrah." They were now become "Lo-ammi," not the people of God (Ho 1:9).


<hi type="bold">4. impudent--</hi>literally, "hard-faced" (<reference osisRef="Ezek.3.7">Eze 3:7</reference>, <reference osisRef="Ezek.3.9">9</reference>).

<hi type="bold">children--</hi>resumptive of "they" (<reference osisRef="Ezek.2.3">Eze 2:3</reference>); the "children" walk in their "fathers'" steps.

<hi type="bold">I ... send thee--</hi>God opposes His command to all obstacles. Duties are ours; events are God's.

<hi type="bold">Thus saith the Lord God--</hi>God opposes His name to the obstinacy of the people.

4. impudent-- literally, "hard-faced" (Eze 3:7, 9). children-- resumptive of "they" (Eze 2:3); the "children" walk in their "fathers'" steps. I... send thee-- God opposes His command to all obstacles. Duties are ours; events are God's. Thus saith the Lord God-- God opposes His name to the obstinacy of the people.


<hi type="bold">5. forbear--</hi>namely, to hear.

<hi type="bold">yet shall know--</hi>Even if they will not hear, at least they will not have ignorance to plead as the cause of their perversity (<reference osisRef="Ezek.33.33">Eze 33:33</reference>).

5. forbear-- namely, to hear. yet shall know-- Even if they will not hear, at least they will not have ignorance to plead as the cause of their perversity (Eze 33:33).


<hi type="bold">6. briers--</hi>not as the Margin and Gesenius, "rebels," which would not correspond so well to "thorns." The Hebrew is from a root meaning "to sting" as nettles do. The wicked are often so called (<reference osisRef="2Sam.23.6">2Sa 23:6</reference>; <reference osisRef="Song.2.2">So 2:2</reference>; <reference osisRef="Isa.9.18">Is 9:18</reference>).

<hi type="bold">scorpions--</hi>a reptile about six inches long with a deadly sting at the end of the tail.

<hi type="bold">be not afraid--</hi>(<reference osisRef="Luke.12.4">Lu 12:4</reference>; <reference osisRef="1Pet.3.14">1Pe 3:14</reference>).

6. briers-- not as the Margin and Gesenius, "rebels," which would not correspond so well to "thorns." The Hebrew is from a root meaning "to sting" as nettles do. The wicked are often so called (2Sa 23:6; So 2:2; Is 9:18). scorpions-- a reptile about six inches long with a deadly sting at the end of the tail. be not afraid-- (Lu 12:4; 1Pe 3:14).


<hi type="bold">7. most rebellious--</hi>literally, "rebellion" itself: its very essence.

7. most rebellious-- literally, "rebellion" itself: its very essence.


<hi type="bold">8. eat--</hi>(See on <reference osisRef="Jer.15.16">Jr 15:16</reference>; <reference osisRef="Rev.10.9">Re 10:9</reference>, <reference osisRef="Rev.10.10">10</reference>). The idea is to possess himself fully of the message and digest it in the mind; not literal eating, but such an appropriation of its unsavory contents that they should become, as it were, part of himself, so as to impart them the more vividly to his hearers.

8. eat-- (See on Jr 15:16; Re 10:9, 10). The idea is to possess himself fully of the message and digest it in the mind; not literal eating, but such an appropriation of its unsavory contents that they should become, as it were, part of himself, so as to impart them the more vividly to his hearers.


<hi type="bold">9. roll--</hi>the form in which ancient books were made.

9. roll-- the form in which ancient books were made.


<hi type="bold">10. within and without--</hi>on the face and the back. Usually the parchment was written only on its inside when rolled up; but so full was God's message of impending woes that it was written also on the back. <chapter eID="Ezek.2"/>

10. within and without-- on the face and the back. Usually the parchment was written only on its inside when rolled up; but so full was God's message of impending woes that it was written also on the back.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Ezek.3.1-Ezek.3.27">Eze 3:1-27</reference>. Ezekiel Eats the Roll. Is Commissioned to Go to Them of the Captivity and Goes to Tel-abib by the Chebar: Again Beholds the Shekinah Glory: Is Told to Retire to His House, and Only Speak when God Opens His Mouth.</title>

<hi type="bold">1. eat ... and ... speak--</hi>God's messenger must first inwardly appropriate God's truth himself, before he "speaks" it to others (see on <reference osisRef="Ezek.2.8">Eze 2:8</reference>). Symbolic actions were, when possible and proper, performed outwardly; otherwise, internally and in spiritual vision, the action so narrated making the naked statement more intuitive and impressive by presenting the subject in a concentrated, embodied form.

CHAPTER 3 Eze 3:1-27. Ezekiel Eats the Roll. Is Commissioned to Go to Them of the Captivity and Goes to Tel-abib by the Chebar: Again Beholds the Shekinah Glory: Is Told to Retire to His House, and Only Speak when God Opens His Mouth. 1. eat... and... speak-- God's messenger must first inwardly appropriate God's truth himself, before he "speaks" it to others (see on Eze 2:8). Symbolic actions were, when possible and proper, performed outwardly; otherwise, internally and in spiritual vision, the action so narrated making the naked statement more intuitive and impressive by presenting the subject in a concentrated, embodied form.


<hi type="bold">3. honey for sweetness--</hi>Compare <reference osisRef="Ps.19.10">Psa 19:10</reference>; <reference osisRef="Ps.119.103">119:103</reference>; <reference osisRef="Rev.10.9">Re 10:9</reference>, where, as here in <reference osisRef="Ezek.3.14">Eze 3:14</reference>, the "sweetness" is followed by "bitterness." The former being due to the painful nature of the message; the latter because it was the Lord's service which he was engaged in; and his eating the roll and finding it sweet, implied that, divesting himself of carnal feeling, he made God's will his will, however painful the message that God might require him to announce. The fact that God would be glorified was his greatest pleasure.

3. honey for sweetness-- Compare Psa 19:10; 119:103; Re 10:9, where, as here in Eze 3:14, the "sweetness" is followed by "bitterness." The former being due to the painful nature of the message; the latter because it was the Lord's service which he was engaged in; and his eating the roll and finding it sweet, implied that, divesting himself of carnal feeling, he made God's will his will, however painful the message that God might require him to announce. The fact that God would be glorified was his greatest pleasure.


5. See Margin, Hebrew, "deep of lip, and heavy of tongue," that is, men speaking an obscure and unintelligible tongue. Even they would have listened to the prophet; but the Jews, though addressed in their own tongue, will not hear him.


<hi type="bold">6. many people--</hi>It would have increased the difficulty had he been sent, not merely to one, but to "many people" differing in tongues, so that the missionary would have needed to acquire a new tongue for addressing each. The after mission of the apostles to many peoples, and the gift of tongues for that end, are foreshadowed (compare <reference osisRef="1Cor.14.21">1Co 14:21</reference> with <reference osisRef="Isa.28.11">Is 28:11</reference>).

<hi type="bold">had I sent thee to them, they would have hearkened--</hi>(<reference osisRef="Matt.11.21">Mt 11:21</reference>, <reference osisRef="Matt.11.23">23</reference>).

6. many people-- It would have increased the difficulty had he been sent, not merely to one, but to "many people" differing in tongues, so that the missionary would have needed to acquire a new tongue for addressing each. The after mission of the apostles to many peoples, and the gift of tongues for that end, are foreshadowed (compare 1Co 14:21 with Is 28:11). had I sent thee to them, they would have hearkened-- (Mt 11:21, 23).


<hi type="bold">7. will not hearken unto thee: for ... not ... me--</hi>(<reference osisRef="John.15.20">Joh 15:20</reference>). Take patiently their rejection of thee, for I thy Lord bear it along with thee.

7. will not hearken unto thee: for... not... me-- (Joh 15:20). Take patiently their rejection of thee, for I thy Lord bear it along with thee.


8. Ezekiel means one "strengthened by God." Such he was in godly firmness, in spite of his people's opposition, according to the divine command to the priest tribe to which he belonged (<reference osisRef="Deut.33.9">De 33:9</reference>).

8. Ezekiel means one "strengthened by God." Such he was in godly firmness, in spite of his people's opposition, according to the divine command to the priest tribe to which he belonged (De 33:9).


<hi type="bold">9. As ... flint--</hi>so Messiah the antitype (<reference osisRef="Isa.50.7">Is 50:7</reference>; compare <reference osisRef="Jer.1.8">Jr 1:8</reference>, <reference osisRef="1Cor.1.17">17</reference>).

9. As... flint-- so Messiah the antitype (Is 50:7; compare Jr 1:8, 17).


<hi type="bold">10. receive in ... heart ... ears--</hi>The transposition from the natural order, namely, first receiving with the ears, then in the heart, is designed. The preparation of the heart for God's message should precede the reception of it with the ears (compare <reference osisRef="Prov.16.1">Pr 16:1</reference>; <reference osisRef="Ps.10.17">Psa 10:17</reference>).

10. receive in... heart... ears-- The transposition from the natural order, namely, first receiving with the ears, then in the heart, is designed. The preparation of the heart for God's message should precede the reception of it with the ears (compare Pr 16:1; Psa 10:17).


<hi type="bold">11. thy people--</hi>who ought to be better disposed to hearken to thee, their fellow countryman, than hadst thou been a foreigner (<reference osisRef="Ezek.3.5">Eze 3:5</reference>, <reference osisRef="Ezek.3.6">6</reference>).

11. thy people-- who ought to be better disposed to hearken to thee, their fellow countryman, than hadst thou been a foreigner (Eze 3:5, 6).


12. (<reference osisRef="Acts.8.39">Ac 8:39</reference>). Ezekiel's abode heretofore had not been the most suitable for his work. He, therefore, is guided by the Spirit to Tel-Abib, the chief town of the Jewish colony of captives: there he sat on the ground, "the throne of the miserable" (<reference osisRef="Ezra.9.3">Ezr 9:3</reference>; <reference osisRef="Lam.1.1-Lam.1.3">La 1:1-3</reference>), seven days, the usual period for manifesting deep grief (<reference osisRef="Job.2.13">Job 2:13</reference>; see <reference osisRef="Ps.137.1">Psa 137:1</reference>), thus winning their confidence by sympathy in their sorrow. He is accompanied by the cherubim which had been manifested at Chebar (<reference osisRef="Ezek.1.3">Eze 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>), after their departure from Jerusalem. They now are heard moving with the "voice of a great rushing (compare <reference osisRef="Acts.2.2">Ac 2:2</reference>), saying, Blessed be the glory of the Lord from His place," that is, moving from the place in which it had been at Chebar, to accompany Ezekiel to his new destination (<reference osisRef="Ezek.9.3">Eze 9:3</reference>); or, "from His place" may rather mean, in His place and manifested "from" it. Though God may seem to have forsaken His temple, He is still in it and will restore His people to it. His glory is "blessed," in opposition to those Jews who spoke evil of Him, as if He had been unjustly rigorous towards their nation [Calvin].

12. (Ac 8:39). Ezekiel's abode heretofore had not been the most suitable for his work. He, therefore, is guided by the Spirit to Tel-Abib, the chief town of the Jewish colony of captives: there he sat on the ground, "the throne of the miserable" (Ezr 9:3; La 1:1-3), seven days, the usual period for manifesting deep grief (Job 2:13; see Psa 137:1), thus winning their confidence by sympathy in their sorrow. He is accompanied by the cherubim which had been manifested at Chebar (Eze 1:3, 4), after their departure from Jerusalem. They now are heard moving with the "voice of a great rushing (compare Ac 2:2), saying, Blessed be the glory of the Lord from His place," that is, moving from the place in which it had been at Chebar, to accompany Ezekiel to his new destination (Eze 9:3); or, "from His place" may rather mean, in His place and manifested "from" it. Though God may seem to have forsaken His temple, He is still in it and will restore His people to it. His glory is "blessed," in opposition to those Jews who spoke evil of Him, as if He had been unjustly rigorous towards their nation [Calvin].


<hi type="bold">13. touched--</hi>literally, "kissed," that is, closely embraced.

<hi type="bold">noise of a great rushing--</hi>typical of great disasters impending over the Jews.

13. touched-- literally, "kissed," that is, closely embraced. noise of a great rushing-- typical of great disasters impending over the Jews.


<hi type="bold">14. bitterness--</hi>sadness on account of the impending calamities of which I was required to be the unwelcome messenger. But the "hand," or powerful impulse of Jehovah, urged me forward.

14. bitterness-- sadness on account of the impending calamities of which I was required to be the unwelcome messenger. But the "hand," or powerful impulse of Jehovah, urged me forward.


<hi type="bold">15. Tel-Abib--</hi>Tel means an "elevation." It is identified by Michaelis with Thallaba on the Chabor. Perhaps the name expressed the Jews' hopes of restoration, or else the fertility of the region. Abib means the green ears of corn which appeared in the month Nisan, the pledge of the harvest.

<hi type="bold">I sat, &c.--</hi>This is the Hebrew Margin reading. The text is rather, "I beheld them sitting there" [Gesenius]; or, "And those that were settled there," namely, the older settlers, as distinguished from the more recent ones alluded to in the previous clause. The ten tribes had been long since settled on the Chabor or Habor (<reference osisRef="2Kgs.17.6">2Ki 17:6</reference>) [Havernick].

15. Tel-Abib-- Tel means an "elevation." It is identified by Michaelis with Thallaba on the Chabor. Perhaps the name expressed the Jews' hopes of restoration, or else the fertility of the region. Abib means the green ears of corn which appeared in the month Nisan, the pledge of the harvest. I sat, &c.-- This is the Hebrew Margin reading. The text is rather, "I beheld them sitting there" [Gesenius]; or, "And those that were settled there," namely, the older settlers, as distinguished from the more recent ones alluded to in the previous clause. The ten tribes had been long since settled on the Chabor or Habor (2Ki 17:6) [Havernick].


<hi type="bold">17. watchman--</hi>Ezekiel alone, among the prophets, is called a "watchman," not merely to sympathize, but to give timely warning of danger to his people where none was suspected. Habakkuk (<reference osisRef="Hab.2.1">Ha 2:1</reference>) speaks of standing upon his "watch," but it was only in order to be on the lookout for the manifestation of God's power (so <reference osisRef="Isa.52.8">Is 52:8</reference>; <reference osisRef="Isa.62.6">62:6</reference>); not as Ezekiel, to act as a watchman to others.

17. watchman-- Ezekiel alone, among the prophets, is called a "watchman," not merely to sympathize, but to give timely warning of danger to his people where none was suspected. Habakkuk (Ha 2:1) speaks of standing upon his "watch," but it was only in order to be on the lookout for the manifestation of God's power (so Is 52:8; 62:6); not as Ezekiel, to act as a watchman to others.


<hi type="bold">18. warning ... speakest to warn--</hi>The repetition implies that it is not enough to warn once in passing, but that the warning is to be inculcated continually (<reference osisRef="2Tim.4.2">2Ti 4:2</reference>, "in season, out of season"; <reference osisRef="Acts.20.31">Ac 20:31</reference>, "night and day with tears").

<hi type="bold">save--</hi><reference osisRef="Ezek.2.5">Eze 2:5</reference> had seemingly taken away all hope of salvation; but the reference there was to the mass of the people whose case was hopeless; a few individuals, however, were reclaimable.

<hi type="bold">die in ... iniquity--</hi>(<reference osisRef="John.8.21">Joh 8:21</reference>, <reference osisRef="John.8.24">24</reference>). Men are not to flatter themselves that their ignorance, owing to the negligence of their teachers, will save them (<reference osisRef="Rom.2.12">Ro 2:12</reference>, "As many as have sinned without law, shall also perish without law").

18. warning... speakest to warn-- The repetition implies that it is not enough to warn once in passing, but that the warning is to be inculcated continually (2Ti 4:2, "in season, out of season"; Ac 20:31, "night and day with tears"). save-- Eze 2:5 had seemingly taken away all hope of salvation; but the reference there was to the mass of the people whose case was hopeless; a few individuals, however, were reclaimable. die in... iniquity-- (Joh 8:21, 24). Men are not to flatter themselves that their ignorance, owing to the negligence of their teachers, will save them (Ro 2:12, "As many as have sinned without law, shall also perish without law").


<hi type="bold">19. wickedness ... wicked way--</hi>internal wickedness of heart, and external of the life, respectively.

<hi type="bold">delivered thy soul--</hi>(<reference osisRef="Isa.49.4">Is 49:4</reference>, <reference osisRef="Isa.49.5">5</reference>; <reference osisRef="Acts.20.26">Ac 20:26</reference>).

19. wickedness... wicked way-- internal wickedness of heart, and external of the life, respectively. delivered thy soul-- (Is 49:4, 5; Ac 20:26).


<hi type="bold">20. righteous ... turn from ... righteousness--</hi>not one "righteous" as to the root and spirit of regeneration (<reference osisRef="Ps.89.33">Psa 89:33</reference>; <reference osisRef="Ps.138.8">138:8</reference>; <reference osisRef="Isa.26.12">Is 26:12</reference>; <reference osisRef="Isa.27.3">27:3</reference>; <reference osisRef="John.10.28">Joh 10:28</reference>; <reference osisRef="Phil.1.6">Php 1:6</reference>), but as to its outward appearance and performances. So the "righteous" (<reference osisRef="Prov.18.17">Pr 18:17</reference>; <reference osisRef="Matt.9.13">Mt 9:13</reference>). As in <reference osisRef="Ezek.3.19">Eze 3:19</reference> the minister is required to lead the wicked to good, so in <reference osisRef="Ezek.3.20">Eze 3:20</reference> he is to confirm the well-disposed in their duty.

<hi type="bold">commit iniquity--</hi>that is, give himself up wholly to it (<reference osisRef="1John.3.8">1Jo 3:8</reference>, <reference osisRef="1John.3.9">9</reference>), for even the best often fall, but not wilfully and habitually.

<hi type="bold">I lay a stumbling-block--</hi>not that God tempts to sin (<reference osisRef="Jas.1.13">Jas 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>), but God gives men over to judicial blindness, and to their own corruptions (<reference osisRef="Ps.9.16">Psa 9:16</reference>, <reference osisRef="Ps.9.17">17</reference>; <reference osisRef="Ps.94.23">94:23</reference>) when they "like not to retain God in their knowledge" (<reference osisRef="Rom.1.24">Ro 1:24</reference>, <reference osisRef="1Cor.1.26">26</reference>); just as, on the contrary, God makes "the way of the righteous plain" (<reference osisRef="Prov.4.11">Pr 4:11</reference>, <reference osisRef="Prov.4.12">12</reference>; <reference osisRef="Prov.15.19">15:19</reference>), so that they do "not stumble." Calvin refers "stumbling-block" not to the guilt, but to its punishment; "I bring ruin on him." The former is best. Ahab, after a kind of righteousness (<reference osisRef="1Kgs.21.27-1Kgs.21.29">1Ki 21:27-29</reference>), relapsed and consulted lying spirits in false prophets; so God permitted one of these to be his "stumbling-block," both to sin and its corresponding punishment (<reference osisRef="1Kgs.22.21-1Kgs.22.23">1Ki 22:21-23</reference>).

<hi type="bold">his blood will I require--</hi>(<reference osisRef="Heb.13.17">He 13:17</reference>).

20. righteous... turn from... righteousness-- not one "righteous" as to the root and spirit of regeneration (Psa 89:33; 138:8; Is 26:12; 27:3; Joh 10:28; Php 1:6), but as to its outward appearance and performances. So the "righteous" (Pr 18:17; Mt 9:13). As in Eze 3:19 the minister is required to lead the wicked to good, so in Eze 3:20 he is to confirm the well-disposed in their duty. commit iniquity-- that is, give himself up wholly to it (1Jo 3:8, 9), for even the best often fall, but not wilfully and habitually. I lay a stumbling-block-- not that God tempts to sin (Jas 1:13, 14), but God gives men over to judicial blindness, and to their own corruptions (Psa 9:16, 17; 94:23) when they "like not to retain God in their knowledge" (Ro 1:24, 26); just as, on the contrary, God makes "the way of the righteous plain" (Pr 4:11, 12; 15:19), so that they do "not stumble." Calvin refers "stumbling-block" not to the guilt, but to its punishment; "I bring ruin on him." The former is best. Ahab, after a kind of righteousness (1Ki 21:27-29), relapsed and consulted lying spirits in false prophets; so God permitted one of these to be his "stumbling-block," both to sin and its corresponding punishment (1Ki 22:21-23). his blood will I require-- (He 13:17).


<hi type="bold">22. hand of the Lord--</hi>(<reference osisRef="Ezek.1.3">Eze 1:3</reference>).

<hi type="bold">go ... into the plain--</hi>in order that he might there, in a place secluded from unbelieving men, receive a fresh manifestation of the divine glory, to inspirit him for his trying work.

22. hand of the Lord-- (Eze 1:3). go... into the plain-- in order that he might there, in a place secluded from unbelieving men, receive a fresh manifestation of the divine glory, to inspirit him for his trying work.


<hi type="bold">23. glory of the Lord--</hi>(<reference osisRef="Ezek.1.28">Eze 1:28</reference>).

23. glory of the Lord-- (Eze 1:28).


<hi type="bold">24. set me upon my feet--</hi>having been previously prostrate and unable to rise until raised by the divine power.

<hi type="bold">shut thyself within ... house--</hi>implying that in the work he had to do, he must look for no sympathy from man but must be often alone with God and draw his strength from Him [Fairbairn]. "Do not go out of thy house till I reveal the future to thee by signs and words," which God does in the following chapters, down to the eleventh. Thus a representation was given of the city shut up by siege [Grotius]. Thereby God proved the obedience of His servant, and Ezekiel showed the reality of His call by proceeding, not through rash impulse, but by the directions of God [Calvin].

24. set me upon my feet-- having been previously prostrate and unable to rise until raised by the divine power. shut thyself within... house-- implying that in the work he had to do, he must look for no sympathy from man but must be often alone with God and draw his strength from Him [Fairbairn]. "Do not go out of thy house till I reveal the future to thee by signs and words," which God does in the following chapters, down to the eleventh. Thus a representation was given of the city shut up by siege [Grotius]. Thereby God proved the obedience of His servant, and Ezekiel showed the reality of His call by proceeding, not through rash impulse, but by the directions of God [Calvin].


<hi type="bold">25. put bands upon thee--</hi>not literally, but spiritually, the binding, depressing influence which their rebellious conduct would exert on his spirit. Their perversity, like bands, would repress his freedom in preaching; as in <reference osisRef="2Cor.6.12">2Co 6:12</reference>, Paul calls himself "straitened" because his teaching did not find easy access to them. Or else, it is said to console the prophet for being shut up; if thou wert now at once to announce God's message, they would rush on thee and bind them with "bands" [Calvin].

25. put bands upon thee-- not literally, but spiritually, the binding, depressing influence which their rebellious conduct would exert on his spirit. Their perversity, like bands, would repress his freedom in preaching; as in 2Co 6:12, Paul calls himself "straitened" because his teaching did not find easy access to them. Or else, it is said to console the prophet for being shut up; if thou wert now at once to announce God's message, they would rush on thee and bind them with "bands" [Calvin].


<hi type="bold">26. I will make my tongue ... dumb--</hi>Israel had rejected the prophets; therefore God deprives Israel of the prophets and of His word--God's sorest judgment (<reference osisRef="1Sam.7.2">1Sa 7:2</reference>; <reference osisRef="Amos.8.11">Am 8:11</reference>, <reference osisRef="Amos.8.12">12</reference>).

26. I will make my tongue... dumb-- Israel had rejected the prophets; therefore God deprives Israel of the prophets and of His word--God's sorest judgment (1Sa 7:2; Am 8:11, 12).


<hi type="bold">27. when I speak ... I will open thy mouth--</hi>opposed to the silence imposed on the prophet, to punish the people (<reference osisRef="Ezek.3.26">Eze 3:26</reference>). After the interval of silence has awakened their attention to the cause of it, namely, their sins, they may then hearken to the prophecies which they would not do before.

<hi type="bold">He that heareth, let him hear ... forbear--</hi>that is, thou hast done thy part, whether they hear or forbear. He who shall forbear to hear, it shall be at his own peril; he who hears, it shall be to his own eternal good (compare <reference osisRef="Rev.22.11">Re 22:11</reference>). <chapter eID="Ezek.3"/>

27. when I speak... I will open thy mouth-- opposed to the silence imposed on the prophet, to punish the people (Eze 3:26). After the interval of silence has awakened their attention to the cause of it, namely, their sins, they may then hearken to the prophecies which they would not do before. He that heareth, let him hear... forbear-- that is, thou hast done thy part, whether they hear or forbear. He who shall forbear to hear, it shall be at his own peril; he who hears, it shall be to his own eternal good (compare Re 22:11).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Ezek.4.1-Ezek.4.17">Eze 4:1-17</reference>. Symbolical Vision of the Siege and the Iniquity-bearing.</title>

<hi type="bold">1. tile--</hi>a sun-dried brick, such as are found in Babylon, covered with cuneiform inscriptions, often two feet long and one foot broad.

CHAPTER 4 Eze 4:1-17. Symbolical Vision of the Siege and the Iniquity-bearing. 1. tile-- a sun-dried brick, such as are found in Babylon, covered with cuneiform inscriptions, often two feet long and one foot broad.


<hi type="bold">2. fort--</hi>rather, "watch-tower" (<reference osisRef="Jer.52.4">Jr 52:4</reference>) wherein the besiegers could watch the movements of the besieged [Gesenius]. A wall of circumvallation [Septuagint and Rosenmuller]. A kind of battering-ram [Maurer]. The first view is best.

<hi type="bold">a mount--</hi>wherewith the Chaldeans could be defended from missiles.

<hi type="bold">battering-rams--</hi>literally, "through-borers." In <reference osisRef="Ezek.21.22">Eze 21:22</reference> the same Hebrew is translated "captains."

2. fort-- rather, "watch-tower" (Jr 52:4) wherein the besiegers could watch the movements of the besieged [Gesenius]. A wall of circumvallation [Septuagint and Rosenmuller]. A kind of battering-ram [Maurer]. The first view is best. a mount-- wherewith the Chaldeans could be defended from missiles. battering-rams-- literally, "through-borers." In Eze 21:22 the same Hebrew is translated "captains."


<hi type="bold">3. iron pan--</hi>the divine decree as to the Chaldean army investing the city.

<hi type="bold">set it for a wall of iron between thee and the city--</hi>Ezekiel, in the person of God, represents the wall of separation between him and the people as one of iron: and the Chaldean investing army. His instrument of separating them from him, as one impossible to burst through.

<hi type="bold">set ... face against it--</hi>inexorably (<reference osisRef="Ps.34.16">Psa 34:16</reference>). The exiles envied their brethren remaining in Jerusalem, but exile is better than the straitness of a siege.

3. iron pan-- the divine decree as to the Chaldean army investing the city. set it for a wall of iron between thee and the city-- Ezekiel, in the person of God, represents the wall of separation between him and the people as one of iron: and the Chaldean investing army. His instrument of separating them from him, as one impossible to burst through. set... face against it-- inexorably (Psa 34:16). The exiles envied their brethren remaining in Jerusalem, but exile is better than the straitness of a siege.


4. Another symbolical act performed at the same time as the former, in vision, not in external action, wherein it would have been only puerile: narrated as a thing ideally done, it would make a vivid impression. The second action is supplementary to the first, to bring out more fully the same prophetic idea.

<hi type="bold">left side--</hi>referring to the position of the ten tribes, the northern kingdom, as Judah, the southern, answers to "the right side" (<reference osisRef="Ezek.4.6">Eze 4:6</reference>). The Orientals facing the east in their mode, had the north on their left, and the south on their right (<reference osisRef="Ezek.16.46">Eze 16:46</reference>). Also the right was more honorable than the left: so Judah as being the seat of the temple, was more so than Israel.

<hi type="bold">bear the iniquity--</hi>iniquity being regarded as a burden; so it means, "bear the punishment of their iniquity" (<reference osisRef="Num.14.34">Nu 14:34</reference>). A type of Him who was the great sin-bearer, not in mimic show as Ezekiel, but in reality (<reference osisRef="Isa.53.4">Is 53:4</reference>, <reference osisRef="Isa.6.12">6, 12</reference>).

4. Another symbolical act performed at the same time as the former, in vision, not in external action, wherein it would have been only puerile: narrated as a thing ideally done, it would make a vivid impression. The second action is supplementary to the first, to bring out more fully the same prophetic idea. left side-- referring to the position of the ten tribes, the northern kingdom, as Judah, the southern, answers to "the right side" (Eze 4:6). The Orientals facing the east in their mode, had the north on their left, and the south on their right (Eze 16:46). Also the right was more honorable than the left: so Judah as being the seat of the temple, was more so than Israel. bear the iniquity-- iniquity being regarded as a burden; so it means, "bear the punishment of their iniquity" (Nu 14:34). A type of Him who was the great sin-bearer, not in mimic show as Ezekiel, but in reality (Is 53:4, 6, 12).


<hi type="bold">5. three hundred and ninety days--</hi>The three hundred ninety years of punishment appointed for Israel, and forty for Judah, cannot refer to the siege of Jerusalem. That siege is referred to in <reference osisRef="Ezek.4.1-Ezek.4.3">Eze 4:1-3</reference>, and in a sense restricted to the literal siege, but comprehending the whole train of punishment to be inflicted for their sin; therefore we read here merely of its sore pressure, not of its result. The sum of three hundred ninety and forty years is four hundred thirty, a period famous in the history of the covenant-people, being that of their sojourn in Egypt (<reference osisRef="Exod.12.40">Ex 12:40</reference>, <reference osisRef="Exod.12.41">41</reference>; <reference osisRef="Gal.3.17">Ga 3:17</reference>). The forty alludes to the forty years in the wilderness. Elsewhere (<reference osisRef="Deut.28.68">De 28:68</reference>; <reference osisRef="Hos.9.3">Ho 9:3</reference>), God threatened to bring them back to Egypt, which must mean, not Egypt literally, but a bondage as bad as that one in Egypt. So now God will reduce them to a kind of new Egyptian bondage to the world: Israel, the greater transgressor, for a longer period than Judah (compare <reference osisRef="Ezek.20.35-Ezek.20.38">Eze 20:35-38</reference>). Not the whole of the four hundred thirty years of the Egypt state is appointed to Israel; but this shortened by the forty years of the wilderness sojourn, to imply, that a way is open to their return to life by their having the Egypt state merged into that of the wilderness; that is, by ceasing from idolatry and seeking in their sifting and sore troubles, through God's covenant, a restoration to righteousness and peace [Fairbairn]. The three hundred ninety, in reference to the sin of Israel, was also literally true, being the years from the setting up of the calves by Jeroboam (<reference osisRef="1Kgs.12.20-1Kgs.12.33">1Ki 12:20-33</reference>), that is, from 975 to 583 B.C.: about the year of the Babylonians captivity; and perhaps the forty of Judah refers to that part of Manasseh's fifty-five years' reign in which he had not repented, and which, we are expressly told, was the cause of God's removal of Judah, notwithstanding Josiah's reformation (<reference osisRef="1Kgs.21.10-1Kgs.21.16">1Ki 21:10-16</reference>; <reference osisRef="2Kgs.23.26">2Ki 23:26</reference>, <reference osisRef="2Kgs.23.27">27</reference>).

5. three hundred and ninety days-- The three hundred ninety years of punishment appointed for Israel, and forty for Judah, cannot refer to the siege of Jerusalem. That siege is referred to in Eze 4:1-3, and in a sense restricted to the literal siege, but comprehending the whole train of punishment to be inflicted for their sin; therefore we read here merely of its sore pressure, not of its result. The sum of three hundred ninety and forty years is four hundred thirty, a period famous in the history of the covenant-people, being that of their sojourn in Egypt (Ex 12:40, 41; Ga 3:17). The forty alludes to the forty years in the wilderness. Elsewhere (De 28:68; Ho 9:3), God threatened to bring them back to Egypt, which must mean, not Egypt literally, but a bondage as bad as that one in Egypt. So now God will reduce them to a kind of new Egyptian bondage to the world: Israel, the greater transgressor, for a longer period than Judah (compare Eze 20:35-38). Not the whole of the four hundred thirty years of the Egypt state is appointed to Israel; but this shortened by the forty years of the wilderness sojourn, to imply, that a way is open to their return to life by their having the Egypt state merged into that of the wilderness; that is, by ceasing from idolatry and seeking in their sifting and sore troubles, through God's covenant, a restoration to righteousness and peace [Fairbairn]. The three hundred ninety, in reference to the sin of Israel, was also literally true, being the years from the setting up of the calves by Jeroboam (1Ki 12:20-33), that is, from 975 to 583 B.C.: about the year of the Babylonians captivity; and perhaps the forty of Judah refers to that part of Manasseh's fifty-five years' reign in which he had not repented, and which, we are expressly told, was the cause of God's removal of Judah, notwithstanding Josiah's reformation (1Ki 21:10-16; 2Ki 23:26, 27).


<hi type="bold">6. each day for a year--</hi>literally, "a day for a year, a day for a year." Twice repeated, to mark more distinctly the reference to <reference osisRef="Num.14.34">Nu 14:34</reference>. The picturing of the future under the image of the past, wherein the meaning was far from lying on the surface, was intended to arouse to a less superficial mode of thinking, just as the partial veiling of truth in Jesus' parables was designed to stimulate inquiry; also to remind men that God's dealings in the past are a key to the future, for He moves on the same everlasting principles, the forms alone being transitory.

6. each day for a year-- literally, "a day for a year, a day for a year." Twice repeated, to mark more distinctly the reference to Nu 14:34. The picturing of the future under the image of the past, wherein the meaning was far from lying on the surface, was intended to arouse to a less superficial mode of thinking, just as the partial veiling of truth in Jesus' parables was designed to stimulate inquiry; also to remind men that God's dealings in the past are a key to the future, for He moves on the same everlasting principles, the forms alone being transitory.


<hi type="bold">7. arm ... uncovered--</hi>to be ready for action, which the long Oriental garment usually covering it would prevent (<reference osisRef="Isa.52.10">Is 52:10</reference>).

<hi type="bold">thou shalt prophesy against it--</hi>This gesture of thine will be a tacit prophecy against it.

7. arm... uncovered-- to be ready for action, which the long Oriental garment usually covering it would prevent (Is 52:10). thou shalt prophesy against it-- This gesture of thine will be a tacit prophecy against it.


<hi type="bold">8. bands--</hi>(<reference osisRef="Ezek.3.25">Eze 3:25</reference>).

<hi type="bold">not turn from ... side--</hi>to imply the impossibility of their being able to shake off the punishment.

8. bands-- (Eze 3:25). not turn from... side-- to imply the impossibility of their being able to shake off the punishment.


<hi type="bold">9. wheat ... barley, &c.--</hi>Instead of simple flour used for delicate cakes (<reference osisRef="Gen.18.6">Ge 18:6</reference>), the Jews should have a coarse mixture of six different kinds of grain, such as the poorest alone would eat.

<hi type="bold">fitches--</hi>spelt or dhourra.

<hi type="bold">three hundred and ninety--</hi>The forty days are omitted, since these latter typify the wilderness period when Israel stood separate from the Gentiles and their pollution, though partially chastened by stint of bread and water (<reference osisRef="Ezek.4.16">Eze 4:16</reference>), whereas the eating of the polluted bread in the three hundred ninety days implies a forced residence "among the Gentiles" who were polluted with idolatry (<reference osisRef="Ezek.4.13">Eze 4:13</reference>). This last is said of "Israel" primarily, as being the most debased (<reference osisRef="Ezek.4.9-Ezek.4.15">Eze 4:9-15</reference>); they had spiritually sunk to a level with the heathen, therefore God will make their condition outwardly to correspond. Judah and Jerusalem fare less severely, being less guilty: they are to "eat bread by weight and with care," that is, have a stinted supply and be chastened with the milder discipline of the wilderness period. But Judah also is secondarily referred to in the three hundred ninety days, as having fallen, like Israel, into Gentile defilements; if, then, the Jews are to escape from the exile among Gentiles, which is their just punishment, they must submit again to the wilderness probation (<reference osisRef="Ezek.4.16">Eze 4:16</reference>).

9. wheat... barley, &c.-- Instead of simple flour used for delicate cakes (Ge 18:6), the Jews should have a coarse mixture of six different kinds of grain, such as the poorest alone would eat. fitches-- spelt or dhourra. three hundred and ninety-- The forty days are omitted, since these latter typify the wilderness period when Israel stood separate from the Gentiles and their pollution, though partially chastened by stint of bread and water (Eze 4:16), whereas the eating of the polluted bread in the three hundred ninety days implies a forced residence "among the Gentiles" who were polluted with idolatry (Eze 4:13). This last is said of "Israel" primarily, as being the most debased (Eze 4:9-15); they had spiritually sunk to a level with the heathen, therefore God will make their condition outwardly to correspond. Judah and Jerusalem fare less severely, being less guilty: they are to "eat bread by weight and with care," that is, have a stinted supply and be chastened with the milder discipline of the wilderness period. But Judah also is secondarily referred to in the three hundred ninety days, as having fallen, like Israel, into Gentile defilements; if, then, the Jews are to escape from the exile among Gentiles, which is their just punishment, they must submit again to the wilderness probation (Eze 4:16).


<hi type="bold">10. twenty shekels--</hi>that is, little more than ten ounces; a scant measure to sustain life (<reference osisRef="Jer.52.6">Jr 52:6</reference>). But it applies not only to the siege, but to their whole subsequent state.

10. twenty shekels-- that is, little more than ten ounces; a scant measure to sustain life (Jr 52:6). But it applies not only to the siege, but to their whole subsequent state.


<hi type="bold">11. sixth ... of ... hin--</hi>about a pint and a half.

11. sixth... of... hin-- about a pint and a half.


<hi type="bold">12. dung--</hi>as fuel; so the Arabs use beasts' dung, wood fuel being scarce. But to use human dung so implies the most cruel necessity. It was in violation of the law (<reference osisRef="Deut.14.3">De 14:3</reference>; <reference osisRef="Deut.23.12-Deut.23.14">23:12-14</reference>); it must therefore have been done only in vision.

12. dung-- as fuel; so the Arabs use beasts' dung, wood fuel being scarce. But to use human dung so implies the most cruel necessity. It was in violation of the law (De 14:3; 23:12-14); it must therefore have been done only in vision.


13. Implying that Israel's peculiar distinction was to be abolished and that they were to be outwardly blended with the idolatrous heathen (<reference osisRef="Deut.28.68">De 28:68</reference>; <reference osisRef="Hos.9.3">Ho 9:3</reference>).

13. Implying that Israel's peculiar distinction was to be abolished and that they were to be outwardly blended with the idolatrous heathen (De 28:68; Ho 9:3).


14. Ezekiel, as a priest, had been accustomed to the strictest abstinence from everything legally impure. Peter felt the same scruple at a similar command (<reference osisRef="Acts.10.14">Ac 10:14</reference>; compare <reference osisRef="Isa.65.4">Is 65:4</reference>). Positive precepts, being dependent on a particular command can be set aside at the will of the divine ruler; but moral precepts are everlasting in their obligation because God cannot be inconsistent with His unchanging moral nature.

<hi type="bold">abominable flesh--</hi>literally, "flesh that stank from putridity." Flesh of animals three days killed was prohibited (<reference osisRef="Lev.7.17">Le 7:17</reference>, <reference osisRef="Lev.7.18">18</reference>; <reference osisRef="Lev.19.6">19:6</reference>, <reference osisRef="Lev.19.7">7</reference>).

14. Ezekiel, as a priest, had been accustomed to the strictest abstinence from everything legally impure. Peter felt the same scruple at a similar command (Ac 10:14; compare Is 65:4). Positive precepts, being dependent on a particular command can be set aside at the will of the divine ruler; but moral precepts are everlasting in their obligation because God cannot be inconsistent with His unchanging moral nature. abominable flesh-- literally, "flesh that stank from putridity." Flesh of animals three days killed was prohibited (Le 7:17, 18; 19:6, 7).


<hi type="bold">15. cow's dung--</hi>a mitigation of the former order (<reference osisRef="Ezek.4.12">Eze 4:12</reference>); no longer "the dung of man"; still the bread so baked is "defiled," to imply that, whatever partial abatement there might be for the prophet's sake, the main decree of God, as to the pollution of Israel by exile among Gentiles, is unalterable.

15. cow's dung-- a mitigation of the former order (Eze 4:12); no longer "the dung of man"; still the bread so baked is "defiled," to imply that, whatever partial abatement there might be for the prophet's sake, the main decree of God, as to the pollution of Israel by exile among Gentiles, is unalterable.


<hi type="bold">16. staff of bread--</hi>bread by which life is supported, as a man's weight is by the staff he leans on (<reference osisRef="Lev.26.26">Le 26:26</reference>; <reference osisRef="Ps.105.16">Psa 105:16</reference>; <reference osisRef="Isa.3.1">Is 3:1</reference>).

<hi type="bold">by weight, and with care--</hi>in scant measure (<reference osisRef="Ezek.4.10">Eze 4:10</reference>).

16. staff of bread-- bread by which life is supported, as a man's weight is by the staff he leans on (Le 26:26; Psa 105:16; Is 3:1). by weight, and with care-- in scant measure (Eze 4:10).


<hi type="bold">17. astonied one with another--</hi>mutually regard one another with astonishment: the stupefied look of despairing want. <chapter eID="Ezek.4"/>

17. astonied one with another-- mutually regard one another with astonishment: the stupefied look of despairing want.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Ezek.5.1-Ezek.5.17">Eze 5:1-17</reference>. Vision of Cutting the Hairs, and the Calamities Foreshadowed Thereby.</title>

<hi type="bold">1. knife ... razor--</hi>the sword of the foe (compare <reference osisRef="Isa.7.20">Is 7:20</reference>). This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers.

<hi type="bold">thine head--</hi>as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating (<reference osisRef="2Sam.10.4">2Sa 10:4</reference>, <reference osisRef="2Sam.10.5">5</reference>) treatment. Especially in the case of a priest; for priests (<reference osisRef="Lev.21.5">Le 21:5</reference>) were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral.

<hi type="bold">balances--</hi>implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare <reference osisRef="Matt.10.30">Mt 10:30</reference>).

CHAPTER 5 Eze 5:1-17. Vision of Cutting the Hairs, and the Calamities Foreshadowed Thereby. 1. knife... razor-- the sword of the foe (compare Is 7:20). This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers. thine head-- as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating (2Sa 10:4, 5) treatment. Especially in the case of a priest; for priests (Le 21:5) were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral. balances-- implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare Mt 10:30).


2. Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in <reference osisRef="Ezek.5.2">Eze 5:2</reference> being explained in <reference osisRef="Ezek.5.12">Eze 5:12</reference> to mean pestilence and famine); that which remained was to be scattered among the nations. A few only of the last portion were to escape, symbolized by the hairs bound in Ezekiel's skirts (<reference osisRef="Ezek.5.3">Eze 5:3</reference>; <reference osisRef="Jer.40.6">Jr 40:6</reference>; <reference osisRef="Jer.52.16">52:16</reference>). Even of these some were to be thrown into the fiery ordeal again (<reference osisRef="Ezek.5.4">Eze 5:4</reference>; <reference osisRef="Jer.41.1">Jr 41:1</reference>, 2, &c.; <reference osisRef="Jer.44.14">Jr 44:14</reference>, &c.). The "skirts" being able to contain but few express that extreme limit to which God's goodness can reach.

2. Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in Eze 5:2 being explained in Eze 5:12 to mean pestilence and famine); that which remained was to be scattered among the nations. A few only of the last portion were to escape, symbolized by the hairs bound in Ezekiel's skirts (Eze 5:3; Jr 40:6; 52:16). Even of these some were to be thrown into the fiery ordeal again (Eze 5:4; Jr 41:1, 2, &c.; Jr 44:14, &c.). The "skirts" being able to contain but few express that extreme limit to which God's goodness can reach.


5-6. Explanation of the symbols:

<hi type="bold">Jerusalem--</hi>not the mere city, but the people of Israel generally, of which it was the center and representative.

<hi type="bold">in ... midst--</hi>Jerusalem is regarded in God's point of view as center of the whole earth, designed to radiate the true light over the nations in all directions. Compare Margin ("navel"), <reference osisRef="Ezek.38.12">Eze 38:12</reference>; <reference osisRef="Ps.48.2">Psa 48:2</reference>; <reference osisRef="Jer.3.17">Jr 3:17</reference>. No center in the ancient heathen world could have been selected more fitted than Canaan to be a vantage ground, whence the people of God might have acted with success upon the heathenism of the world. It lay midway between the oldest and most civilized states, Egypt and Ethiopia on one side, and Babylon, Nineveh, and India on the other, and afterwards Persia, Greece, and Rome. The Phoenician mariners were close by, through whom they might have transmitted the true religion to the remotest lands; and all around the Ishmaelites, the great inland traders in South Asia and North Africa. Israel was thus placed, not for its own selfish good, but to be the spiritual benefactor of the whole world. Compare <reference osisRef="Ps.67.1-Ps.67.7">Psa 67:1-7</reference> throughout. Failing in this, and falling into idolatry, its guilt was far worse than that of the heathen; not that Israel literally went beyond the heathen in abominable idolatries. But "corruptio optimi pessima"; the perversion of that which in itself is the best is worse than the perversion of that which is less perfect: is in fact the worst of all kinds of perversion. Therefore their punishment was the severest. So the position of the Christian professing Church now, if it be not a light to the heathen world, its condemnation will be sorer than theirs (<reference osisRef="Matt.5.13">Mt 5:13</reference>; <reference osisRef="Matt.11.21-Matt.11.24">11:21-24</reference>; <reference osisRef="Heb.10.28">He 10:28</reference>, <reference osisRef="Heb.10.29">29</reference>).

5-6. Explanation of the symbols: Jerusalem-- not the mere city, but the people of Israel generally, of which it was the center and representative. in... midst-- Jerusalem is regarded in God's point of view as center of the whole earth, designed to radiate the true light over the nations in all directions. Compare Margin ("navel"), Eze 38:12; Psa 48:2; Jr 3:17. No center in the ancient heathen world could have been selected more fitted than Canaan to be a vantage ground, whence the people of God might have acted with success upon the heathenism of the world. It lay midway between the oldest and most civilized states, Egypt and Ethiopia on one side, and Babylon, Nineveh, and India on the other, and afterwards Persia, Greece, and Rome. The Phoenician mariners were close by, through whom they might have transmitted the true religion to the remotest lands; and all around the Ishmaelites, the great inland traders in South Asia and North Africa. Israel was thus placed, not for its own selfish good, but to be the spiritual benefactor of the whole world. Compare Psa 67:1-7 throughout. Failing in this, and falling into idolatry, its guilt was far worse than that of the heathen; not that Israel literally went beyond the heathen in abominable idolatries. But "corruptio optimi pessima"; the perversion of that which in itself is the best is worse than the perversion of that which is less perfect: is in fact the worst of all kinds of perversion. Therefore their punishment was the severest. So the position of the Christian professing Church now, if it be not a light to the heathen world, its condemnation will be sorer than theirs (Mt 5:13; 11:21-24; He 10:28, 29).


<hi type="bold">7. multiplied--</hi>rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols.

<hi type="bold">neither have done according to the judgments of the nations--</hi>have not been as tenacious of the true religion as the nations have been of the false. The heathen "changed" not their gods, but the Jews changed Jehovah for idols (see <reference osisRef="Ezek.5.6">Eze 5:6</reference>, "changed My judgments into wickedness," that is, idolatry, <reference osisRef="Jer.2.11">Jr 2:11</reference>). The Chaldean version and the Masora support the negative. Others omit it (as it is omitted in <reference osisRef="Ezek.11.12">Eze 11:12</reference>), and translate, "but have done according to the judgments," &c. However, both <reference osisRef="Ezek.11.12">Eze 11:12</reference> and also this verse are true. They in one sense "did according to the heathen," namely, in all that was bad; in another, namely, in that which was good, zeal for religion, they did not. <reference osisRef="Ezek.5.9">Eze 5:9</reference> also proves the negative to be genuine; because in changing their religion, they have not done as the nations which have not changed theirs, "I (also) will do in thee that which I have not done."

7. multiplied-- rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols. neither have done according to the judgments of the nations-- have not been as tenacious of the true religion as the nations have been of the false. The heathen "changed" not their gods, but the Jews changed Jehovah for idols (see Eze 5:6, "changed My judgments into wickedness," that is, idolatry, Jr 2:11). The Chaldean version and the Masora support the negative. Others omit it (as it is omitted in Eze 11:12), and translate, "but have done according to the judgments," &c. However, both Eze 11:12 and also this verse are true. They in one sense "did according to the heathen," namely, in all that was bad; in another, namely, in that which was good, zeal for religion, they did not. Eze 5:9 also proves the negative to be genuine; because in changing their religion, they have not done as the nations which have not changed theirs, "I (also) will do in thee that which I have not done."


<hi type="bold">8. I, even I--</hi>awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate My righteous government before the nations by judgments on thee.

8. I, even I-- awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate My righteous government before the nations by judgments on thee.


9. See on <reference osisRef="Ezek.5.7">Eze 5:7</reference>.

<hi type="bold">that which I have not done--</hi>worse than any former judgments (<reference osisRef="Lam.4.6">La 4:6</reference>; <reference osisRef="Dan.9.12">Da 9:12</reference>). The prophecy includes the destruction of Jerusalem by the Romans, and the final one by Antichrist (<reference osisRef="Zech.13.8">Zec 13:8</reference>, <reference osisRef="Zech.13.9">9</reference>; <reference osisRef="Zech.14.2">14:2</reference>), as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldean conquest. There was to be a germinating evil in their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there was to be a peculiar manifestation of God's wrath against sin in their case [Fairbairn]. The higher the privileges the greater the punishment in the case of abuse of them. When God's greatest favor, the gospel, was given, and was abused by them, then "the wrath was to come on them to the uttermost" (<reference osisRef="1Thess.2.16">1Th 2:16</reference>).

9. See on Eze 5:7. that which I have not done-- worse than any former judgments (La 4:6; Da 9:12). The prophecy includes the destruction of Jerusalem by the Romans, and the final one by Antichrist (Zec 13:8, 9; 14:2), as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldean conquest. There was to be a germinating evil in their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there was to be a peculiar manifestation of God's wrath against sin in their case [Fairbairn]. The higher the privileges the greater the punishment in the case of abuse of them. When God's greatest favor, the gospel, was given, and was abused by them, then "the wrath was to come on them to the uttermost" (1Th 2:16).


<hi type="bold">10. fathers ... eat ... sons--</hi>alluding to Moses' words (<reference osisRef="Lev.26.29">Le 26:29</reference>; <reference osisRef="Deut.28.53">De 28:53</reference>), with the additional sad feature, that "the sons should eat their fathers" (see <reference osisRef="2Kgs.6.28">2Ki 6:28</reference>; <reference osisRef="Jer.19.9">Jr 19:9</reference>; <reference osisRef="Lam.2.20">La 2:20</reference>; <reference osisRef="2Cor.4.10">4:10</reference>).

10. fathers... eat... sons-- alluding to Moses' words (Le 26:29; De 28:53), with the additional sad feature, that "the sons should eat their fathers" (see 2Ki 6:28; Jr 19:9; La 2:20; 4:10).


<hi type="bold">11. as I live--</hi>the most solemn of oaths, pledging the self-existence of God for the certainty of the event.

<hi type="bold">defiled my sanctuary--</hi>the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols.

<hi type="bold">diminish--</hi>literally, "withdraw," namely, Mine "eye" (which presently follows), that is, My favors; <reference osisRef="Job.36.7">Job 36:7</reference> uses the Hebrew verb in the same way. As the Jews had withdrawn from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to <reference osisRef="Deut.4.2">De 4:2</reference>, "Ye shall not diminish aught from the word which I command you"; they had done so, therefore God diminishes them. The reading found in six manuscripts, "I will cut thee off," is not so good.

11. as I live-- the most solemn of oaths, pledging the self-existence of God for the certainty of the event. defiled my sanctuary-- the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols. diminish-- literally, "withdraw," namely, Mine "eye" (which presently follows), that is, My favors; Job 36:7 uses the Hebrew verb in the same way. As the Jews had withdrawn from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to De 4:2, "Ye shall not diminish aught from the word which I command you"; they had done so, therefore God diminishes them. The reading found in six manuscripts, "I will cut thee off," is not so good.


12. Statement in plain terms of what was intended by the symbols (<reference osisRef="Ezek.5.2">Eze 5:2</reference>; see <reference osisRef="Ezek.6.12">Eze 6:12</reference>; <reference osisRef="Jer.15.2">Jr 15:2</reference>; <reference osisRef="Jer.21.9">21:9</reference>).

<hi type="bold">draw out ... sword after them--</hi>(<reference osisRef="Lev.26.33">Le 26:33</reference>). Skeptics object; no such thing happened under Zedekiah, as is here foretold; namely, that a third part of the nation should die by pestilence, a third part by the sword, and a third be scattered unto all winds, and a sword sent after them. But the prophecy is not restricted to Zedekiah's time. It includes all that Israel suffered, or was still to suffer, for their sins, especially those committed at that period (<reference osisRef="Ezek.17.21">Eze 17:21</reference>). It only received its primary fulfilment under Zedekiah: numbers then died by the pestilence and by the sword; and numbers were scattered in all quarters and not carried to Babylonia alone, as the objectors assert (compare <reference osisRef="Ezra.1.4">Ezr 1:4</reference>; <reference osisRef="Esth.3.8">Es 3:8</reference>; Ob 14).

<hi type="bold">pestilence ... and famine--</hi>signified by the symbol "fire" (<reference osisRef="Ezek.5.2">Eze 5:2</reference>). Compare <reference osisRef="Isa.13.8">Is 13:8</reference>; <reference osisRef="Lam.5.10">La 5:10</reference>; plague and famine burning and withering the countenance, as fire does.

12. Statement in plain terms of what was intended by the symbols (Eze 5:2; see Eze 6:12; Jr 15:2; 21:9). draw out... sword after them-- (Le 26:33). Skeptics object; no such thing happened under Zedekiah, as is here foretold; namely, that a third part of the nation should die by pestilence, a third part by the sword, and a third be scattered unto all winds, and a sword sent after them. But the prophecy is not restricted to Zedekiah's time. It includes all that Israel suffered, or was still to suffer, for their sins, especially those committed at that period (Eze 17:21). It only received its primary fulfilment under Zedekiah: numbers then died by the pestilence and by the sword; and numbers were scattered in all quarters and not carried to Babylonia alone, as the objectors assert (compare Ezr 1:4; Es 3:8; Ob 14). pestilence... and famine-- signified by the symbol "fire" (Eze 5:2). Compare Is 13:8; La 5:10; plague and famine burning and withering the countenance, as fire does.


<hi type="bold">13. cause my fury to rest upon them--</hi>as on its proper and permanent resting-place (<reference osisRef="Isa.30.32">Is 30:32</reference>, Margin).

<hi type="bold">I will be comforted--</hi>expressed in condescension to man's conceptions; signifying His satisfaction in the vindication of His justice by His righteous judgments (<reference osisRef="Deut.28.63">De 28:63</reference>; <reference osisRef="Prov.1.26">Pr 1:26</reference>; <reference osisRef="Isa.1.24">Is 1:24</reference>).

<hi type="bold">they shall how--</hi>by bitter experience.

13. cause my fury to rest upon them-- as on its proper and permanent resting-place (Is 30:32, Margin). I will be comforted-- expressed in condescension to man's conceptions; signifying His satisfaction in the vindication of His justice by His righteous judgments (De 28:63; Pr 1:26; Is 1:24). they shall how-- by bitter experience.


<hi type="bold">14. reproach among the nations--</hi>They whose idolatries Israel had adopted, instead of comforting, would only exult in their calamities brought on by those idolatries (compare <reference osisRef="Luke.15.15">Lu 15:15</reference>).

14. reproach among the nations-- They whose idolatries Israel had adopted, instead of comforting, would only exult in their calamities brought on by those idolatries (compare Lu 15:15).


<hi type="bold">15. instruction--</hi>literally, "a corrective chastisement," that is, a striking example to warn all of the fatal consequences of sin. For "it shall be"; all ancient versions have "thou," which the connection favors.

15. instruction-- literally, "a corrective chastisement," that is, a striking example to warn all of the fatal consequences of sin. For "it shall be"; all ancient versions have "thou," which the connection favors.


<hi type="bold">16. arrows of famine--</hi>hail, rain, mice, locusts, mildew (see <reference osisRef="Deut.32.23">De 32:23</reference>, <reference osisRef="Deut.32.24">24</reference>).

<hi type="bold">increase the famine--</hi>literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [Calvin], which I will congregate as the forces of an invading army, to bring famine on you.

16. arrows of famine-- hail, rain, mice, locusts, mildew (see De 32:23, 24). increase the famine-- literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [Calvin], which I will congregate as the forces of an invading army, to bring famine on you.


<hi type="bold">17. beasts--</hi>perhaps meaning destructive conquerors (<reference osisRef="Dan.7.4">Da 7:4</reference>). Rather, literal "beasts," which infest desolated regions such as Judea was to become (compare <reference osisRef="Ezek.34.28">Eze 34:28</reference>; <reference osisRef="Exod.23.29">Ex 23:29</reference>; <reference osisRef="Deut.32.24">De 32:24</reference>; <reference osisRef="2Kgs.17.25">2Ki 17:25</reference>). The same threat is repeated in manifold forms to awaken the careless.

<hi type="bold">sword--</hi>civil war. <chapter eID="Ezek.5"/>

17. beasts-- perhaps meaning destructive conquerors (Da 7:4). Rather, literal "beasts," which infest desolated regions such as Judea was to become (compare Eze 34:28; Ex 23:29; De 32:24; 2Ki 17:25). The same threat is repeated in manifold forms to awaken the careless. sword-- civil war.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Ezek.6.1-Ezek.6.14">Eze 6:1-14</reference>. Continuation of the Same Subject.</title>

<hi type="bold">2. mountains of Israel--</hi>that is, of Palestine in general. The mountains are addressed by personification; implying that the Israelites themselves are incurable and unworthy of any more appeals; so the prophet sent to Jeroboam did not deign to address the king, but addressed the altar (<reference osisRef="1Kgs.13.2">1Ki 13:2</reference>). The mountains are specified as being the scene of Jewish idolatries on "the high places" (<reference osisRef="Ezek.6.3">Eze 6:3</reference>; <reference osisRef="Lev.26.30">Le 26:30</reference>).

CHAPTER 6 Eze 6:1-14. Continuation of the Same Subject. 2. mountains of Israel-- that is, of Palestine in general. The mountains are addressed by personification; implying that the Israelites themselves are incurable and unworthy of any more appeals; so the prophet sent to Jeroboam did not deign to address the king, but addressed the altar (1Ki 13:2). The mountains are specified as being the scene of Jewish idolatries on "the high places" (Eze 6:3; Le 26:30).


<hi type="bold">3. rivers--</hi>literally, the "channels" of torrents. Rivers were often the scene and objects of idolatrous worship.

3. rivers-- literally, the "channels" of torrents. Rivers were often the scene and objects of idolatrous worship.


<hi type="bold">4. images--</hi>called so from a Hebrew root, "to wax hot," implying the mad ardor of Israel after idolatry [Calvin]. Others translate it, "sun images"; and so in <reference osisRef="Ezek.6.6">Eze 6:6</reference> (see <reference osisRef="2Kgs.23.11">2Ki 23:11</reference>; <reference osisRef="2Chr.34.4">2Ch 34:4</reference>; <reference osisRef="Isa.17.8">Is 17:8</reference>, Margin).

<hi type="bold">cast your slain men before your idols--</hi>The foolish objects of their trust in the day of evil should witness their ruin.

4. images-- called so from a Hebrew root, "to wax hot," implying the mad ardor of Israel after idolatry [Calvin]. Others translate it, "sun images"; and so in Eze 6:6 (see 2Ki 23:11; 2Ch 34:4; Is 17:8, Margin). cast your slain men before your idols-- The foolish objects of their trust in the day of evil should witness their ruin.


<hi type="bold">5. carcasses ... before ... idols--</hi>polluting thus with the dead bones of you, the worshippers, the idols which seemed to you so sacrosanct.

5. carcasses... before... idols-- polluting thus with the dead bones of you, the worshippers, the idols which seemed to you so sacrosanct.


<hi type="bold">6. your works--</hi>not gods, as you supposed, but the mere work of men's hands (<reference osisRef="Isa.40.18-Isa.40.20">Is 40:18-20</reference>).

6. your works-- not gods, as you supposed, but the mere work of men's hands (Is 40:18-20).


<hi type="bold">7. ye shall know that I am the Lord--</hi>and not your idols, lords. Ye shall know Me as the all-powerful Punisher of sin.

7. ye shall know that I am the Lord-- and not your idols, lords. Ye shall know Me as the all-powerful Punisher of sin.


8. Mitigation of the extreme severity of their punishment; still their life shall be a wretched one, and linked with exile (<reference osisRef="Ezek.5.2">Eze 5:2</reference>, <reference osisRef="Ezek.5.12">12</reference>; <reference osisRef="Ezek.12.16">12:16</reference>; <reference osisRef="Ezek.14.22">14:22</reference>; <reference osisRef="Jer.44.28">Jr 44:28</reference>).

8. Mitigation of the extreme severity of their punishment; still their life shall be a wretched one, and linked with exile (Eze 5:2, 12; 12:16; 14:22; Jr 44:28).


<hi type="bold">9. they that escape of you shall remember me--</hi>The object of God's chastisements shall at last be effected by working in them true contrition. This partially took place in the complete eradication of idolatry from the Jews ever since the Babylonian captivity. But they have yet to repent of their crowning sin, the crucifixion of Messiah; their full repentance is therefore future, after the ordeal of trials for many centuries, ending with that foretold in <reference osisRef="Zech.10.9">Zec 10:9</reference>; <reference osisRef="Zech.13.8">13:8</reference>, <reference osisRef="Zech.13.9">9</reference>; <reference osisRef="Zech.14.1-Zech.14.4">14:1-4</reference>, <reference osisRef="1Cor.14.11">11</reference>. "They shall remember me in far countries" (<reference osisRef="Ezek.7.16">Eze 7:16</reference>; <reference osisRef="Deut.30.1-Deut.30.8">De 30:1-8</reference>).

<hi type="bold">I am broken with their whorish heart--</hi>Fairbairn translates, actively, "I will break" their whorish heart; English Version is better. In their exile they shall remember how long I bore with them, but was at last compelled to punish, after I was "broken" (My long-suffering wearied out) by their desperate (<reference osisRef="Num.15.39">Nu 15:39</reference>) spiritual whorishness [Calvin], (<reference osisRef="Ps.78.40">Psa 78:40</reference>; <reference osisRef="Isa.7.13">Is 7:13</reference>; <reference osisRef="Isa.43.24">43:24</reference>; <reference osisRef="Isa.63.10">63:10</reference>).

<hi type="bold">loathe themselves--</hi>(<reference osisRef="Lev.26.39-Lev.26.45">Le 26:39-45</reference>; <reference osisRef="Job.42.6">Job 42:6</reference>). They shall not wait for men to condemn them but shall condemn themselves (<reference osisRef="Ezek.20.43">Eze 20:43</reference>; <reference osisRef="Ezek.36.31">36:31</reference>; <reference osisRef="Job.42.6">Job 42:6</reference>; <reference osisRef="1Cor.11.31">1Co 11:31</reference>).

9. they that escape of you shall remember me-- The object of God's chastisements shall at last be effected by working in them true contrition. This partially took place in the complete eradication of idolatry from the Jews ever since the Babylonian captivity. But they have yet to repent of their crowning sin, the crucifixion of Messiah; their full repentance is therefore future, after the ordeal of trials for many centuries, ending with that foretold in Zec 10:9; 13:8, 9; 14:1-4, 11. "They shall remember me in far countries" (Eze 7:16; De 30:1-8). I am broken with their whorish heart-- Fairbairn translates, actively, "I will break" their whorish heart; English Version is better. In their exile they shall remember how long I bore with them, but was at last compelled to punish, after I was "broken" (My long-suffering wearied out) by their desperate (Nu 15:39) spiritual whorishness [Calvin], (Psa 78:40; Is 7:13; 43:24; 63:10). loathe themselves-- (Le 26:39-45; Job 42:6). They shall not wait for men to condemn them but shall condemn themselves (Eze 20:43; 36:31; Job 42:6; 1Co 11:31).


11. Gesticulations vividly setting before the hearers the greatness of the calamity about to be inflicted. In indignation at the abominations of Israel extend thine hand towards Judea, as if about to "strike," and "stamp," shaking off the dust with thy foot, in token of how God shall "stretch out His hand upon them," and tread them down (<reference osisRef="Ezek.6.14">Eze 6:14</reference>; <reference osisRef="Ezek.21.14">Eze 21:14</reference>).

11. Gesticulations vividly setting before the hearers the greatness of the calamity about to be inflicted. In indignation at the abominations of Israel extend thine hand towards Judea, as if about to "strike," and "stamp," shaking off the dust with thy foot, in token of how God shall "stretch out His hand upon them," and tread them down (Eze 6:14; Eze 21:14).