<hi type="bold">3. It is not near--</hi>namely, the destruction of the city; therefore "let us build houses," as if there was no fear. But the Hebrew opposes English Version, which would require the infinitive absolute. Rather, "Not at hand is the building of houses." They sneer at Jeremiah's letter to the captives, among whom Ezekiel lived (<reference osisRef="Jer.29.5">Jr 29:5</reference>). "Build ye houses, and dwell in them," that is, do not fancy, as many persuade you, that your sojourn in Babylon is to be short; it will be for seventy years (<reference osisRef="Jer.25.11">Jr 25:11</reference>, <reference osisRef="Jer.25.12">12</reference>; <reference osisRef="Jer.29.10">29:10</reference>); therefore build houses and settle quietly there. The scorners in Jerusalem reply, Those far off in exile may build if they please, but it is too remote a concern for us to trouble ourselves about [Fairbairn], (Compare <reference osisRef="Ezek.12.22">Eze 12:22</reference>, <reference osisRef="Ezek.12.27">27</reference>; <reference osisRef="2Pet.3.4">2Pe 3:4</reference>).

<hi type="bold">this city ... caldron ... we ... flesh--</hi>sneering at <reference osisRef="Jer.1.13">Jr 1:13</reference>, when he compared the city to a caldron with its mouth towards the north. "Let Jerusalem be so if you will, and we the flesh, exposed to the raging foe from the north, still its fortifications will secure us from the flame of war outside; the city must stand for our sakes, just as the pot exists for the safety of the flesh in it." In opposition to this God says (<reference osisRef="Ezek.11.11">Eze 11:11</reference>), "This city shall not be your caldron, to defend you in it from the foe outside: nay, ye shall be driven out of your imaginary sanctuary and slain in the border of the land." "But," says God, in <reference osisRef="Ezek.11.7">Eze 11:7</reference>, "your slain are the flesh, and this city the caldron; but (not as you fancy, shall ye be kept safe inside) I will bring you forth out of the midst of it"; and again, in <reference osisRef="Ezek.24.3">Eze 24:3</reference>, "Though not a caldron in your sense, Jerusalem shall be so in the sense of its being exposed to a consuming foe, and you yourselves in it and with it."

3. It is not near-- namely, the destruction of the city; therefore "let us build houses," as if there was no fear. But the Hebrew opposes English Version, which would require the infinitive absolute. Rather, "Not at hand is the building of houses." They sneer at Jeremiah's letter to the captives, among whom Ezekiel lived (Jr 29:5). "Build ye houses, and dwell in them," that is, do not fancy, as many persuade you, that your sojourn in Babylon is to be short; it will be for seventy years (Jr 25:11, 12; 29:10); therefore build houses and settle quietly there. The scorners in Jerusalem reply, Those far off in exile may build if they please, but it is too remote a concern for us to trouble ourselves about [Fairbairn], (Compare Eze 12:22, 27; 2Pe 3:4). this city... caldron... we... flesh-- sneering at Jr 1:13, when he compared the city to a caldron with its mouth towards the north. "Let Jerusalem be so if you will, and we the flesh, exposed to the raging foe from the north, still its fortifications will secure us from the flame of war outside; the city must stand for our sakes, just as the pot exists for the safety of the flesh in it." In opposition to this God says (Eze 11:11), "This city shall not be your caldron, to defend you in it from the foe outside: nay, ye shall be driven out of your imaginary sanctuary and slain in the border of the land." "But," says God, in Eze 11:7, "your slain are the flesh, and this city the caldron; but (not as you fancy, shall ye be kept safe inside) I will bring you forth out of the midst of it"; and again, in Eze 24:3, "Though not a caldron in your sense, Jerusalem shall be so in the sense of its being exposed to a consuming foe, and you yourselves in it and with it."


<hi type="bold">4. prophesy ... prophesy--</hi>The repetition marks emphatic earnestness.

4. prophesy... prophesy-- The repetition marks emphatic earnestness.


<hi type="bold">5. Spirit ... fell upon me--</hi>stronger than "entered into me" (<reference osisRef="Ezek.2.2">Eze 2:2</reference>; 3:24), implying the zeal of the Spirit of God roused to immediate indignation at the contempt of God shown by the scorners.

<hi type="bold">I know--</hi>(<reference osisRef="Ps.139.1-Ps.139.4">Psa 139:1-4</reference>). Your scornful jests at My word escape not My notice.

5. Spirit... fell upon me-- stronger than "entered into me" (Eze 2:2; 3:24), implying the zeal of the Spirit of God roused to immediate indignation at the contempt of God shown by the scorners. I know-- (Psa 139:1-4). Your scornful jests at My word escape not My notice.


<hi type="bold">6. your slain--</hi>those on whom you have brought ruin by your wicked counsels. Bloody crimes within the city brought on it a bloody foe from without (<reference osisRef="Ezek.7.23">Eze 7:23</reference>, <reference osisRef="Ezek.7.24">24</reference>). They had made it a caldron in which to boil the flesh of God's people (<reference osisRef="Mic.3.1-Mic.3.3">Mi 3:1-3</reference>), and eat it by unrighteous oppression; therefore God will make it a caldron in a different sense, one not wherein they may be safe in their guilt, but "out of the midst of" which they shall be "brought forth" (<reference osisRef="Jer.34.4">Jr 34:4</reference>, <reference osisRef="Jer.34.5">5</reference>).

6. your slain-- those on whom you have brought ruin by your wicked counsels. Bloody crimes within the city brought on it a bloody foe from without (Eze 7:23, 24). They had made it a caldron in which to boil the flesh of God's people (Mi 3:1-3), and eat it by unrighteous oppression; therefore God will make it a caldron in a different sense, one not wherein they may be safe in their guilt, but "out of the midst of" which they shall be "brought forth" (Jr 34:4, 5).


7. The city is a caldron to them, but it shall not be so to you. Ye shall meet your doom on the frontier.


8. The Chaldean sword, to escape which ye abandoned your God, shall be brought on you by God because of that very abandonment of Him.


<hi type="bold">9. out of the midst thereof--</hi>that is, of the city, as captives led into the open plain for judgment.

9. out of the midst thereof-- that is, of the city, as captives led into the open plain for judgment.


<hi type="bold">10. in the border of Israel--</hi>on the frontier: at Riblah, in the land of Hamath (compare <reference osisRef="2Kgs.25.19-2Kgs.25.21">2Ki 25:19-21</reference>, with <reference osisRef="1Kgs.8.65">1Ki 8:65</reference>).

<hi type="bold">ye shall know that I am the Lord--</hi>by the judgments I inflict (<reference osisRef="Ps.9.16">Psa 9:16</reference>).

10. in the border of Israel-- on the frontier: at Riblah, in the land of Hamath (compare 2Ki 25:19-21, with 1Ki 8:65). ye shall know that I am the Lord-- by the judgments I inflict (Psa 9:16).


11. (See on <reference osisRef="Ezek.11.3">Eze 11:3</reference>).

11. (See on Eze 11:3).


12. (<reference osisRef="Deut.12.30">De 12:30</reference>, <reference osisRef="Deut.12.31">31</reference>).

12. (De 12:30, 31).


<hi type="bold">13. Pelaliah--</hi>probably the ringleader of the scorners (<reference osisRef="Ezek.11.1">Eze 11:1</reference>); his being stricken dead (like Ananias, Acts 5. 5) was an earnest of the destruction of the rest of the twenty-five, as Ezekiel had foretold, as also of the general ruin.

<hi type="bold">fell ... upon ... face--</hi>(See on <reference osisRef="Ezek.9.8">Eze 9:8</reference>).

<hi type="bold">wilt thou make a full end of the remnant--</hi>Is Pelatiah's destruction to be the token of the destruction of all, even of the remnant? The people regarded Pelatiah as a mainstay of the city. His name (derived from a Hebrew root, "a remnant," or else "God delivers") suggested hope. Is that hope, asks Ezekiel, to be disappointed?

13. Pelaliah-- probably the ringleader of the scorners (Eze 11:1); his being stricken dead (like Ananias, Acts 5. 5) was an earnest of the destruction of the rest of the twenty-five, as Ezekiel had foretold, as also of the general ruin. fell... upon... face-- (See on Eze 9:8). wilt thou make a full end of the remnant-- Is Pelatiah's destruction to be the token of the destruction of all, even of the remnant? The people regarded Pelatiah as a mainstay of the city. His name (derived from a Hebrew root, "a remnant," or else "God delivers") suggested hope. Is that hope, asks Ezekiel, to be disappointed?


<hi type="bold">15. thy brethren ... brethren--</hi>The repetition implies, "Thy real brethren" are no longer the priests at Jerusalem with whom thou art connected by the natural ties of blood and common temple service, but thy fellow exiles on the Chebar, and the house of Israel whosoever of them belong to the remnant to be spared.

<hi type="bold">men of thy kindred--</hi>literally, "of thy redemption," that is, the nearest relatives, whose duty it was to do the part of Goel, or vindicator and redeemer of a forfeited inheritance (<reference osisRef="Lev.25.25">Le 25:25</reference>). Ezekiel, seeing the priesthood doomed to destruction, as a priest, felt anxious to vindicate their cause, as if they were his nearest kinsmen and he their Goel. But he is told to look for his true kinsmen in those, his fellow exiles, whom his natural kinsmen at Jerusalem despised, and he is to be their vindicator. Spiritual ties, as in the case of Levi (<reference osisRef="Deut.33.9">De 33:9</reference>), the type of Messiah (<reference osisRef="Matt.12.47-Matt.12.50">Mt 12:47-50</reference>) are to supersede natural ones where the two clash. The hope of better days was to rise from the despised exiles. The gospel principle is shadowed forth here, that the despised of men are often the chosen of God and the highly esteemed among men are often an abomination before Him (<reference osisRef="Luke.16.15">Lu 16:15</reference>; <reference osisRef="1Cor.1.26-1Cor.1.28">1Co 1:26-28</reference>). "No door of hope but in the valley of Achor" ("trouble," <reference osisRef="Hos.2.15">Ho 2:15</reference>), [Fairbairn].

<hi type="bold">Get you far ... unto us is this land--</hi>the contemptuous words of those left still in the city at the carrying away of Jeconiah to the exiles, "However far ye be outcasts from the Lord and His temple, we are secure in our possession of the land."

15. thy brethren... brethren-- The repetition implies, "Thy real brethren" are no longer the priests at Jerusalem with whom thou art connected by the natural ties of blood and common temple service, but thy fellow exiles on the Chebar, and the house of Israel whosoever of them belong to the remnant to be spared. men of thy kindred-- literally, "of thy redemption," that is, the nearest relatives, whose duty it was to do the part of Goel, or vindicator and redeemer of a forfeited inheritance (Le 25:25). Ezekiel, seeing the priesthood doomed to destruction, as a priest, felt anxious to vindicate their cause, as if they were his nearest kinsmen and he their Goel. But he is told to look for his true kinsmen in those, his fellow exiles, whom his natural kinsmen at Jerusalem despised, and he is to be their vindicator. Spiritual ties, as in the case of Levi (De 33:9), the type of Messiah (Mt 12:47-50) are to supersede natural ones where the two clash. The hope of better days was to rise from the despised exiles. The gospel principle is shadowed forth here, that the despised of men are often the chosen of God and the highly esteemed among men are often an abomination before Him (Lu 16:15; 1Co 1:26-28). "No door of hope but in the valley of Achor" ("trouble," Ho 2:15), [Fairbairn]. Get you far... unto us is this land-- the contemptuous words of those left still in the city at the carrying away of Jeconiah to the exiles, "However far ye be outcasts from the Lord and His temple, we are secure in our possession of the land."


<hi type="bold">16. Although--</hi>anticipating the objection of the priests at Jerusalem, that the exiles were "cast far off." Though this be so, and they are far from the outer temple at Jerusalem, I will be their asylum or sanctuary instead (<reference osisRef="Ps.90.1">Psa 90:1</reference>; <reference osisRef="Ps.91.9">91:9</reference>; <reference osisRef="Isa.8.14">Is 8:14</reference>). My shrine is the humble heart: a preparation for gospel catholicity when the local and material temple should give place to the spiritual (<reference osisRef="Isa.57.15">Is 57:15</reference>; <reference osisRef="Isa.66.1">66:1</reference>; Mal 1:11; <reference osisRef="John.4.21-John.4.24">Joh 4:21-24</reference>; <reference osisRef="Acts.7.48">Ac 7:48</reference>, <reference osisRef="Acts.7.49">49</reference>). The trying discipline of the exile was to chasten the outcasts so as to be meet recipients of God's grace, for which the carnal confidence of the priests disqualified them. The dispersion served the end of spiritualizing and enlarging the views even of the better Jews, so as to be able to worship God everywhere without a material temple; and, at the same time, it diffused some knowledge of God among the greatest Gentile nations, thus providing materials for the gathering in of the Christian Church among the Gentiles; so marvellously did God overrule a present evil for an ultimate good. Still more does all this hold good in the present much longer dispersion which is preparing for a more perfect and universal restoration (<reference osisRef="Isa.2.2-Isa.2.4">Is 2:2-4</reference>; <reference osisRef="Jer.3.16-Jer.3.18">Jr 3:16-18</reference>). Their long privation of the temple will prepare them for appreciating the more, but without Jewish narrowness, the temple that is to be (Eze 40:1-44:31).

<hi type="bold">a little--</hi>rather, "for a little season"; No matter how long the captivity may be, the seventy years will be but as a little season, compared with their long subsequent settlement in their land. This holds true only partially in the case of the first restoration; but as in a few centuries they were dispersed again, the full and permanent restoration is yet future (<reference osisRef="Jer.24.6">Jr 24:6</reference>).

16. Although-- anticipating the objection of the priests at Jerusalem, that the exiles were "cast far off." Though this be so, and they are far from the outer temple at Jerusalem, I will be their asylum or sanctuary instead (Psa 90:1; 91:9; Is 8:14). My shrine is the humble heart: a preparation for gospel catholicity when the local and material temple should give place to the spiritual (Is 57:15; 66:1; Mal 1:11; Joh 4:21-24; Ac 7:48, 49). The trying discipline of the exile was to chasten the outcasts so as to be meet recipients of God's grace, for which the carnal confidence of the priests disqualified them. The dispersion served the end of spiritualizing and enlarging the views even of the better Jews, so as to be able to worship God everywhere without a material temple; and, at the same time, it diffused some knowledge of God among the greatest Gentile nations, thus providing materials for the gathering in of the Christian Church among the Gentiles; so marvellously did God overrule a present evil for an ultimate good. Still more does all this hold good in the present much longer dispersion which is preparing for a more perfect and universal restoration (Is 2:2-4; Jr 3:16-18). Their long privation of the temple will prepare them for appreciating the more, but without Jewish narrowness, the temple that is to be (Eze 40:1-44:31). a little-- rather, "for a little season"; No matter how long the captivity may be, the seventy years will be but as a little season, compared with their long subsequent settlement in their land. This holds true only partially in the case of the first restoration; but as in a few centuries they were dispersed again, the full and permanent restoration is yet future (Jr 24:6).


17. (<reference osisRef="Ezek.28.25">Eze 28:25</reference>; <reference osisRef="Ezek.34.13">34:13</reference>; <reference osisRef="Ezek.36.24">36:24</reference>).

17. (Eze 28:25; 34:13; 36:24).


18. They have eschewed every vestige of idolatry ever since their return from Babylon. But still the Shekinah glory had departed, the ark was not restored, nor was the second temple strictly inhabited by God until He came who made it more glorious than the first temple (<reference osisRef="Hag.2.9">Hag 2:9</reference>); even then His stay was short, and ended in His being rejected; so that the full realization of the promise must still be future.

18. They have eschewed every vestige of idolatry ever since their return from Babylon. But still the Shekinah glory had departed, the ark was not restored, nor was the second temple strictly inhabited by God until He came who made it more glorious than the first temple (Hag 2:9); even then His stay was short, and ended in His being rejected; so that the full realization of the promise must still be future.


<hi type="bold">19. I will give them--</hi>lest they should claim to themselves the praise given them in <reference osisRef="Ezek.11.18">Eze 11:18</reference>, God declares it is to be the free gift of His Spirit.

<hi type="bold">one heart--</hi>not singleness, that is, uprightness, but oneness of heart in all, unanimously seeking Him in contrast to their state at that time, when only single scattered individuals sought God (<reference osisRef="Jer.32.39">Jr 32:39</reference>; <reference osisRef="Zeph.3.9">Zep 3:9</reference>) [Hengstenberg]. Or, "content with one God," not distracted with "the many detestable things" (<reference osisRef="Ezek.11.18">Eze 11:18</reference>; <reference osisRef="1Kgs.18.21">1Ki 18:21</reference>; <reference osisRef="Hos.10.2">Ho 10:2</reference>) [Calvin].

<hi type="bold">new spirit--</hi>(<reference osisRef="Ps.51.10">Psa 51:10</reference>; <reference osisRef="Jer.31.33">Jr 31:33</reference>). Realized fully in the "new creature" of the New Testament (<reference osisRef="2Cor.5.17">2Co 5:17</reference>); having new motives, new rules, new aims.

<hi type="bold">stony heart--</hi>like "adamant" (<reference osisRef="Zech.7.12">Zec 7:12</reference>); the natural heart of every man.

<hi type="bold">heart of flesh--</hi>impressible to what is good, tender.

19. I will give them-- lest they should claim to themselves the praise given them in Eze 11:18, God declares it is to be the free gift of His Spirit. one heart-- not singleness, that is, uprightness, but oneness of heart in all, unanimously seeking Him in contrast to their state at that time, when only single scattered individuals sought God (Jr 32:39; Zep 3:9) [Hengstenberg]. Or, "content with one God," not distracted with "the many detestable things" (Eze 11:18; 1Ki 18:21; Ho 10:2) [Calvin]. new spirit-- (Psa 51:10; Jr 31:33). Realized fully in the "new creature" of the New Testament (2Co 5:17); having new motives, new rules, new aims. stony heart-- like "adamant" (Zec 7:12); the natural heart of every man. heart of flesh-- impressible to what is good, tender.


<hi type="bold">20. walk in my statutes--</hi>Regeneration shows itself by its fruits (<reference osisRef="Gal.5.22">Ga 5:22</reference>, <reference osisRef="Gal.5.25">25</reference>).

<hi type="bold">they ... my people, ... I ... their God--</hi>(<reference osisRef="Ezek.14.11">Eze 14:11</reference>; <reference osisRef="Ezek.36.28">36:28</reference>; <reference osisRef="Ezek.37.27">37:27</reference>; <reference osisRef="Jer.24.7">Jr 24:7</reference>). In its fullest sense still future (<reference osisRef="Zech.13.9">Zec 13:9</reference>).

20. walk in my statutes-- Regeneration shows itself by its fruits (Ga 5:22, 25). they... my people,... I... their God-- (Eze 14:11; 36:28; 37:27; Jr 24:7). In its fullest sense still future (Zec 13:9).


<hi type="bold">21. whose heart ... after ... heart of ... detestable things--</hi>The repetition of "heart" is emphatic, signifying that the heart of those who so obstinately clung to idols, impelled itself to fresh superstitions in one continuous tenor [Calvin]. Perhaps it is implied that they and their idols are much alike in character (<reference osisRef="Ps.115.8">Psa 115:8</reference>). The heart walks astray first, the feet follow.

<hi type="bold">recompense ... way upon ... heads--</hi>They have abandoned Me, so will I abandon them; they profaned My temple, so will I profane it by the Chaldeans (<reference osisRef="Ezek.9.10">Eze 9:10</reference>).

21. whose heart... after... heart of... detestable things-- The repetition of "heart" is emphatic, signifying that the heart of those who so obstinately clung to idols, impelled itself to fresh superstitions in one continuous tenor [Calvin]. Perhaps it is implied that they and their idols are much alike in character (Psa 115:8). The heart walks astray first, the feet follow. recompense... way upon... heads-- They have abandoned Me, so will I abandon them; they profaned My temple, so will I profane it by the Chaldeans (Eze 9:10).


23. The Shekinah glory now moves from the east gate (<reference osisRef="Ezek.10.4">Eze 10:4</reference>, <reference osisRef="Ezek.10.19">19</reference>) to the Mount of Olives, altogether abandoning the temple. The mount was chosen as being the height whence the missiles of the foe were about to descend on the city. So it was from it that Jesus ascended to heaven when about to send His judgments on the Jews; and from it He predicted its overthrow before His crucifixion (<reference osisRef="Matt.24.3">Mt 24:3</reference>). It is also to be the scene of His return in person to deliver His people (<reference osisRef="Zech.14.4">Zec 14:4</reference>), when He shall come by the same way as He went, "the way of the east" (<reference osisRef="Ezek.43.2">Eze 43:2</reference>).

23. The Shekinah glory now moves from the east gate (Eze 10:4, 19) to the Mount of Olives, altogether abandoning the temple. The mount was chosen as being the height whence the missiles of the foe were about to descend on the city. So it was from it that Jesus ascended to heaven when about to send His judgments on the Jews; and from it He predicted its overthrow before His crucifixion (Mt 24:3). It is also to be the scene of His return in person to deliver His people (Zec 14:4), when He shall come by the same way as He went, "the way of the east" (Eze 43:2).


<hi type="bold">24. brought me in a vision--</hi>not in actual fact, but in ecstatic vision. He had been as to the outward world all the time before the elders (<reference osisRef="Ezek.8.3">Eze 8:3</reference>) in Chaldea; he now reports what he had witnessed with the inner eye.

24. brought me in a vision-- not in actual fact, but in ecstatic vision. He had been as to the outward world all the time before the elders (Eze 8:3) in Chaldea; he now reports what he had witnessed with the inner eye.


<hi type="bold">25. things ... showed me--</hi>literally, "words"; an appropriate expression; for the word communicated to him was not simply a word, but one clothed with outward symbols "shown" to him as in the sacrament, which Augustine terms "the visible word" [Calvin]. <chapter eID="Ezek.11"/>

25. things... showed me-- literally, "words"; an appropriate expression; for the word communicated to him was not simply a word, but one clothed with outward symbols "shown" to him as in the sacrament, which Augustine terms "the visible word" [Calvin].


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Ezek.12.1-Ezek.12.28">Eze 12:1-28</reference>. Ezekiel's Typical Moving to Exile: Prophecy of Zedekiah's Captivity and Privation of Sight: the Jews' Unbelieving Surmise as to the Distance of the Event Reproved.</title>

<hi type="bold">1-2. eyes to see, and see not, ... ears to hear, and hear not--</hi>fulfilling the prophecy of <reference osisRef="Deut.29.4">De 29:4</reference>, here quoted by Ezekiel (compare <reference osisRef="Isa.6.9">Is 6:9</reference>; <reference osisRef="Jer.5.21">Jr 5:21</reference>). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most interested in this prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital.

CHAPTER 12 Eze 12:1-28. Ezekiel's Typical Moving to Exile: Prophecy of Zedekiah's Captivity and Privation of Sight: the Jews' Unbelieving Surmise as to the Distance of the Event Reproved. 1-2. eyes to see, and see not,... ears to hear, and hear not-- fulfilling the prophecy of De 29:4, here quoted by Ezekiel (compare Is 6:9; Jr 5:21). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most interested in this prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital.


<hi type="bold">3. stuff for removing--</hi>rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," <reference osisRef="Jer.46.19">Jr 46:19</reference>, Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision.

<hi type="bold">consider--</hi>(<reference osisRef="Deut.32.29">De 32:29</reference>).

3. stuff for removing-- rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," Jr 46:19, Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision. consider-- (De 32:29).


<hi type="bold">4. by day--</hi>in broad daylight, when all can see thee.

<hi type="bold">at even--</hi>not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [Grotius]; or, the preparations were to be made by day, the actual departure was to be effected at night [Henderson].

<hi type="bold">as they that go forth into captivity--</hi>literally, "as the goings forth of the captivity," that is, of the captive band of exiles, namely, amid the silent darkness: typifying Zedekiah's flight by night on the taking of the city (<reference osisRef="Jer.39.4">Jr 39:4</reference>; <reference osisRef="Jer.52.7">52:7</reference>).

4. by day-- in broad daylight, when all can see thee. at even-- not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [Grotius]; or, the preparations were to be made by day, the actual departure was to be effected at night [Henderson]. as they that go forth into captivity-- literally, "as the goings forth of the captivity," that is, of the captive band of exiles, namely, amid the silent darkness: typifying Zedekiah's flight by night on the taking of the city (Jr 39:4; 52:7).


<hi type="bold">5. Dig--</hi>as Zedekiah was to escape like one digging through a wall, furtively to effect an escape (<reference osisRef="Ezek.12.12">Eze 12:12</reference>).

<hi type="bold">carry out--</hi>namely, "thy stuff" (<reference osisRef="Ezek.12.4">Eze 12:4</reference>).

<hi type="bold">thereby--</hi>by the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls" (<reference osisRef="Jer.39.4">Jr 39:4</reference>).

5. Dig-- as Zedekiah was to escape like one digging through a wall, furtively to effect an escape (Eze 12:12). carry out-- namely, "thy stuff" (Eze 12:4). thereby-- by the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls" (Jr 39:4).


<hi type="bold">6. in ... twilight--</hi>rather, "in the dark." So in <reference osisRef="Gen.15.17">Ge 15:17</reference>, "it" refers to "thy stuff."

<hi type="bold">cover thy face--</hi>as one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [Calvin].

<hi type="bold">sign--</hi>rather, "a portent," namely, for evil.

6. in... twilight-- rather, "in the dark." So in Ge 15:17, "it" refers to "thy stuff." cover thy face-- as one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [Calvin]. sign-- rather, "a portent," namely, for evil.


<hi type="bold">9. What doest thou?--</hi>They ask not in a docile spirit, but making a jest of his proceedings.

9. What doest thou?-- They ask not in a docile spirit, but making a jest of his proceedings.


<hi type="bold">10. burden--</hi>that is, weighty oracle.

<hi type="bold">the prince--</hi>The very man Zedekiah, in whom they trust for safety, is to be the chief sufferer. Josephus [Antiquities, 10.7] reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of Jeremiah. The prince, however, fancying a contradiction between <reference osisRef="Ezek.12.13">Eze 12:13</reference>; "he shall not see Babylon," and <reference osisRef="Jer.24.8">Jr 24:8</reference>, <reference osisRef="Jer.24.9">9</reference>, declaring he should be carried to Babylon, believed neither. Seeming discrepancies in Scripture on deeper search prove to be hidden harmonies.

10. burden-- that is, weighty oracle. the prince-- The very man Zedekiah, in whom they trust for safety, is to be the chief sufferer. Josephus [Antiquities, 10.7] reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of Jeremiah. The prince, however, fancying a contradiction between Eze 12:13; "he shall not see Babylon," and Jr 24:8, 9, declaring he should be carried to Babylon, believed neither. Seeming discrepancies in Scripture on deeper search prove to be hidden harmonies.


<hi type="bold">11. sign--</hi>portent of evil to come (<reference osisRef="Ezek.24.27">Eze 24:27</reference>; <reference osisRef="Zech.3.8">Zec 3:8</reference>, Margin). Fulfilled (<reference osisRef="2Kgs.25.1-2Kgs.25.7">2Ki 25:1-7</reference>; <reference osisRef="Jer.52.1-Jer.52.11">Jr 52:1-11</reference>).

11. sign-- portent of evil to come (Eze 24:27; Zec 3:8, Margin). Fulfilled (2Ki 25:1-7; Jr 52:1-11).


<hi type="bold">12. prince ... among them--</hi>literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live (<reference osisRef="Lam.4.20">La 4:20</reference>).

<hi type="bold">shall bear--</hi>namely, his "stuff for removing"; his equipments for his journey.

<hi type="bold">cover his face, that he see not the ground--</hi>See on <reference osisRef="Ezek.12.6">Eze 12:6</reference>; the symbol in <reference osisRef="Ezek.12.6">Eze 12:6</reference> is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king!

12. prince... among them-- literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live (La 4:20). shall bear-- namely, his "stuff for removing"; his equipments for his journey. cover his face, that he see not the ground-- See on Eze 12:6; the symbol in Eze 12:6 is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king!


<hi type="bold">13. My net--</hi>the Chaldean army. He shall be inextricably entangled in it, as in the meshes of a net. It is God's net (<reference osisRef="Job.19.6">Job 19:6</reference>). Babylon was God's instrument (<reference osisRef="Isa.10.5">Is 10:5</reference>). Called "a net" (<reference osisRef="Hab.1.14-Hab.1.16">Ha 1:14-16</reference>).

<hi type="bold">bring him to Babylon ... ; yet shall he not see it--</hi>because he should be deprived of sight before he arrived there (<reference osisRef="Jer.52.11">Jr 52:11</reference>).

13. My net-- the Chaldean army. He shall be inextricably entangled in it, as in the meshes of a net. It is God's net (Job 19:6). Babylon was God's instrument (Is 10:5). Called "a net" (Ha 1:14-16). bring him to Babylon...; yet shall he not see it-- because he should be deprived of sight before he arrived there (Jr 52:11).


<hi type="bold">14. all ... about him--</hi>his satellites: his bodyguard.

<hi type="bold">bands--</hi>literally, "the wings" of an army (<reference osisRef="Isa.8.8">Is 8:8</reference>).

<hi type="bold">draw out ... sword after them--</hi>(See on <reference osisRef="Ezek.5.2">Eze 5:2</reference>; <reference osisRef="Ezek.5.12">Eze 5:12</reference>).

14. all... about him-- his satellites: his bodyguard. bands-- literally, "the wings" of an army (Is 8:8). draw out... sword after them-- (See on Eze 5:2; Eze 5:12).


<hi type="bold">16. I will leave a few ... that they may declare ... abominations--</hi>God's purpose in scattering a remnant of Jews among the Gentiles; namely, not only that they themselves should be weaned from idolatry (see <reference osisRef="Ezek.12.15">Eze 12:15</reference>), but that by their own word, as also by their whole state as exiles, they should make God's righteousness manifest among the Gentiles, as vindicated in their punishment for their sins (compare <reference osisRef="Isa.43.10">Is 43:10</reference>; <reference osisRef="Zech.8.13">Zec 8:13</reference>).

16. I will leave a few... that they may declare... abominations-- God's purpose in scattering a remnant of Jews among the Gentiles; namely, not only that they themselves should be weaned from idolatry (see Eze 12:15), but that by their own word, as also by their whole state as exiles, they should make God's righteousness manifest among the Gentiles, as vindicated in their punishment for their sins (compare Is 43:10; Zec 8:13).


18. Symbolical representation of the famine and fear with which they should eat their scanty morsel, in their exile, and especially at the siege.


<hi type="bold">19. people of the land--</hi>the Jews "in the land" of Chaldea who thought themselves miserable as being exiles and envied the Jews left in Jerusalem as fortunate.

<hi type="bold">land of Israel--</hi>contrasted with "the people in the land" of Chaldea. So far from being fortunate as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege.

<hi type="bold">land ... desolate from all that is therein--</hi>literally, "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled.

<hi type="bold">because of ... violence--</hi>(<reference osisRef="Ps.107.34">Psa 107:34</reference>).

19. people of the land-- the Jews "in the land" of Chaldea who thought themselves miserable as being exiles and envied the Jews left in Jerusalem as fortunate. land of Israel-- contrasted with "the people in the land" of Chaldea. So far from being fortunate as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege. land... desolate from all that is therein-- literally, "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled. because of... violence-- (Psa 107:34).


<hi type="bold">20. the cities--</hi>left in Judea after the destruction of Jerusalem.

20. the cities-- left in Judea after the destruction of Jerusalem.


<hi type="bold">22. proverb--</hi>The infidel scoff, that the threatened judgment was so long in coming, it would not come at all, had by frequent repetition come to be a "proverb" with them. This skeptical habit contemporary prophets testify to (<reference osisRef="Jer.17.15">Jr 17:15</reference>; <reference osisRef="Jer.20.7">20:7</reference>; <reference osisRef="Zeph.1.12">Zep 1:12</reference>). Ezekiel, at the Chebar, thus sympathizes with Jeremiah and strengthens his testimony at Jerusalem. The tendency to the same scoff showed itself in earlier times, but had not then developed into a settled "proverb" (<reference osisRef="Isa.5.19">Is 5:19</reference>; <reference osisRef="Amos.5.18">Am 5:18</reference>). It shall again be the characteristic of the last times, when "faith" shall be regarded as an antiquated thing (<reference osisRef="Luke.18.8">Lu 18:8</reference>), seeing that it remains stationary, whereas worldly arts and sciences progress, and when the "continuance of all things from creation" will be the argument against the possibility of their being suddenly brought to a standstill by the coming of the Lord (<reference osisRef="Isa.66.5">Is 66:5</reference>; <reference osisRef="2Pet.3.3">2Pe 3:3</reference>, <reference osisRef="2Pet.3.4">4</reference>). The very long-suffering of God, which ought to lead men to repentance, is made an argument against His word (<reference osisRef="Eccl.8.11">Ec 8:11</reference>; <reference osisRef="Amos.6.3">Am 6:3</reference>).

<hi type="bold">days ... prolonged ... vision faileth--</hi>their twofold argument: (1) The predictions shall not come to pass till long after our time. (2) They shall fail and prove vain shadows. God answers both in <reference osisRef="Ezek.12.23">Eze 12:23</reference>, <reference osisRef="Ezek.12.25">25</reference>.

22. proverb-- The infidel scoff, that the threatened judgment was so long in coming, it would not come at all, had by frequent repetition come to be a "proverb" with them. This skeptical habit contemporary prophets testify to (Jr 17:15; 20:7; Zep 1:12). Ezekiel, at the Chebar, thus sympathizes with Jeremiah and strengthens his testimony at Jerusalem. The tendency to the same scoff showed itself in earlier times, but had not then developed into a settled "proverb" (Is 5:19; Am 5:18). It shall again be the characteristic of the last times, when "faith" shall be regarded as an antiquated thing (Lu 18:8), seeing that it remains stationary, whereas worldly arts and sciences progress, and when the "continuance of all things from creation" will be the argument against the possibility of their being suddenly brought to a standstill by the coming of the Lord (Is 66:5; 2Pe 3:3, 4). The very long-suffering of God, which ought to lead men to repentance, is made an argument against His word (Ec 8:11; Am 6:3). days... prolonged... vision faileth-- their twofold argument: (1) The predictions shall not come to pass till long after our time. (2) They shall fail and prove vain shadows. God answers both in Eze 12:23, 25.


<hi type="bold">23. effect--</hi>literally, "the word," namely, fulfilled; that is, the effective fulfilment of whatever the prophets have spoken is at hand.

23. effect-- literally, "the word," namely, fulfilled; that is, the effective fulfilment of whatever the prophets have spoken is at hand.


<hi type="bold">24. no more ... vain vision ... flattering divination--</hi>All those false prophets (<reference osisRef="Lam.2.14">La 2:14</reference>), who "flattered" the people with promises of peace and safety, shall be detected and confounded by the event itself.

24. no more... vain vision... flattering divination-- All those false prophets (La 2:14), who "flattered" the people with promises of peace and safety, shall be detected and confounded by the event itself.


<hi type="bold">25. word ... shall come to pass--</hi>in opposition to their scoff "the vision faileth" (<reference osisRef="Ezek.12.22">Eze 12:22</reference>). The repetition, "I will speak ... speak," &c. (or as Fairbairn, "For I, Jehovah, will speak whatever word I shall speak, and it shall be done") implies that whenever God speaks, the effect must follow; for God, who speaks, is not divided in Himself (<reference osisRef="Ezek.12.28">Eze 12:28</reference>; <reference osisRef="Isa.55.11">Is 55:11</reference>; <reference osisRef="Dan.9.12">Da 9:12</reference>; <reference osisRef="Luke.21.33">Lu 21:33</reference>).

<hi type="bold">no more prolonged--</hi>in opposition to the scoff (<reference osisRef="Ezek.12.22">Eze 12:22</reference>), "The days are prolonged."

<hi type="bold">in your days--</hi>while you are living (compare <reference osisRef="Matt.24.34">Mt 24:34</reference>).

25. word... shall come to pass-- in opposition to their scoff "the vision faileth" (Eze 12:22). The repetition, "I will speak... speak," &c. (or as Fairbairn, "For I, Jehovah, will speak whatever word I shall speak, and it shall be done") implies that whenever God speaks, the effect must follow; for God, who speaks, is not divided in Himself (Eze 12:28; Is 55:11; Da 9:12; Lu 21:33). no more prolonged-- in opposition to the scoff (Eze 12:22), "The days are prolonged." in your days-- while you are living (compare Mt 24:34).


27. Not a mere repetition of the scoff (<reference osisRef="Ezek.12.22">Eze 12:22</reference>); there the scoffers asserted that the evil was so often threatened and postponed, it must have no reality; here formalists do not go so far as to deny that a day of evil is coming, but assert it is still far off (<reference osisRef="Amos.6.3">Am 6:3</reference>). The transition is easy from this carnal security to the gross infidelity of the former class. <chapter eID="Ezek.12"/>

27. Not a mere repetition of the scoff (Eze 12:22); there the scoffers asserted that the evil was so often threatened and postponed, it must have no reality; here formalists do not go so far as to deny that a day of evil is coming, but assert it is still far off (Am 6:3). The transition is easy from this carnal security to the gross infidelity of the former class.


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Ezek.13.1-Ezek.13.23">Eze 13:1-23</reference>. Denunciation of False Prophets and Prophetesses; Their False Teachings, and God's Consequent Judgments.</title>

1. As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (<reference osisRef="Jer.29.21">Jr 29:21</reference>, <reference osisRef="Jer.29.31">31</reference>) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (<reference osisRef="Jer.28.2-Jer.28.4">Jr 28:2-4</reference>). The conscious knaves gave only general assurances of peace (<reference osisRef="Jer.5.31">Jr 5:31</reference>; <reference osisRef="Jer.6.14">6:14</reference>; <reference osisRef="Jer.14.13">14:13</reference>). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, <reference osisRef="Jer.23.9-Jer.23.38">Jr 23:9-38</reference>); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.

CHAPTER 13 Eze 13:1-23. Denunciation of False Prophets and Prophetesses; Their False Teachings, and God's Consequent Judgments. 1. As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jr 29:21, 31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jr 28:2-4). The conscious knaves gave only general assurances of peace (Jr 5:31; 6:14; 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jr 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.


<hi type="bold">2. that prophesy--</hi>namely, a speedy return to Jerusalem.

<hi type="bold">out of ... own hearts--</hi>alluding to the words of Jeremiah (<reference osisRef="Jer.23.16">Jr 23:16</reference>, <reference osisRef="Jer.23.26">26</reference>); that is, what they prophesied was what they and the people wished; the wish was father to the thought. The people wished to be deceived, and so were deceived. They were inexcusable, for they had among them true prophets (who spoke not their own thoughts, but as they were moved by the Holy Ghost, <reference osisRef="2Pet.1.21">2Pe 1:21</reference>), whom they might have known to be such, but they did not wish to know (<reference osisRef="John.3.19">Joh 3:19</reference>).

2. that prophesy-- namely, a speedy return to Jerusalem. out of... own hearts-- alluding to the words of Jeremiah (Jr 23:16, 26); that is, what they prophesied was what they and the people wished; the wish was father to the thought. The people wished to be deceived, and so were deceived. They were inexcusable, for they had among them true prophets (who spoke not their own thoughts, but as they were moved by the Holy Ghost, 2Pe 1:21), whom they might have known to be such, but they did not wish to know (Joh 3:19).


<hi type="bold">3. foolish--</hi>though vaunting as though exclusively possessing "wisdom" (<reference osisRef="1Cor.1.19-1Cor.1.21">1Co 1:19-21</reference>); the fear of God being the only beginning of wisdom (<reference osisRef="Ps.111.10">Psa 111:10</reference>).

<hi type="bold">their own spirit--</hi>instead of the Spirit of God. A threefold distinction lay between the false and the true prophets: (1) The source of their messages respectively; of the false, "their own hearts"; of the true, an object presented to the spiritual sense (named from the noblest of the senses, a seeing) by the Spirit of God as from without, not produced by their own natural powers of reflection. The word, the body of the thought, presented itself not audibly to the natural sense, but directly to the spirit of the prophet; and so the perception of it is properly called a seeing, he perceiving that which thereafter forms itself in his soul as the cover of the external word [Delitzsch]; hence the peculiar expression, "seeing the word of God" (<reference osisRef="Isa.2.1">Is 2:1</reference>; <reference osisRef="2Cor.13.1">13:1</reference>; <reference osisRef="Amos.1.1">Am 1:1</reference>; <reference osisRef="Mic.1.1">Mi 1:1</reference>). (<reference osisRef="2Cor.1.2">2</reference>) The point aimed at; the false "walking after their own spirit"; the true, after the Spirit of God. (3) The result; the false saw nothing, but spake as if they had seen; the true had a vision, not subjective, but objectively real [Fairbairn]. A refutation of those who set the inward word above the objective, and represent the Bible as flowing subjectively from the inner light of its writers, not from the revelation of the Holy Ghost from without. "They are impatient to get possession of the kernel without its fostering shell--they would have Christ without the Bible" [Bengel].

3. foolish-- though vaunting as though exclusively possessing "wisdom" (1Co 1:19-21); the fear of God being the only beginning of wisdom (Psa 111:10). their own spirit-- instead of the Spirit of God. A threefold distinction lay between the false and the true prophets: (1) The source of their messages respectively; of the false, "their own hearts"; of the true, an object presented to the spiritual sense (named from the noblest of the senses, a seeing) by the Spirit of God as from without, not produced by their own natural powers of reflection. The word, the body of the thought, presented itself not audibly to the natural sense, but directly to the spirit of the prophet; and so the perception of it is properly called a seeing, he perceiving that which thereafter forms itself in his soul as the cover of the external word [Delitzsch]; hence the peculiar expression, "seeing the word of God" (Is 2:1; 13:1; Am 1:1; Mi 1:1). (2) The point aimed at; the false "walking after their own spirit"; the true, after the Spirit of God. (3) The result; the false saw nothing, but spake as if they had seen; the true had a vision, not subjective, but objectively real [Fairbairn]. A refutation of those who set the inward word above the objective, and represent the Bible as flowing subjectively from the inner light of its writers, not from the revelation of the Holy Ghost from without. "They are impatient to get possession of the kernel without its fostering shell--they would have Christ without the Bible" [Bengel].


<hi type="bold">4. foxes--</hi>which cunningly "spoil the vines" (<reference osisRef="Song.2.15">So 2:15</reference>), Israel being the vineyard (<reference osisRef="Ps.80.8-Ps.80.15">Psa 80:8-15</reference>; Is 5:1-7; 27:2; <reference osisRef="Jer.2.21">Jr 2:21</reference>); their duty was to have guarded it from being spoiled, whereas they themselves spoiled it by corruptions.

<hi type="bold">in ... deserts--</hi>where there is nothing to eat; whence the foxes become so ravenous and crafty in their devices to get food. So the prophets wander in Israel, a moral desert, unrestrained, greedy of gain which they get by craft.

4. foxes-- which cunningly "spoil the vines" (So 2:15), Israel being the vineyard (Psa 80:8-15; Is 5:1-7; 27:2; Jr 2:21); their duty was to have guarded it from being spoiled, whereas they themselves spoiled it by corruptions. in... deserts-- where there is nothing to eat; whence the foxes become so ravenous and crafty in their devices to get food. So the prophets wander in Israel, a moral desert, unrestrained, greedy of gain which they get by craft.


<hi type="bold">5. not gone up into ... gaps--</hi>metaphor from breaches made in a wall, to which the defenders ought to betake themselves in order to repel the entrance of the foe. The breach is that made in the theocracy through the nation's sin; and, unless it be made up, the vengeance of God will break in through it. Those who would advise the people to repentance are the restorers of the breach (<reference osisRef="Ezek.22.30">Eze 22:30</reference>; <reference osisRef="Ps.106.23">Psa 106:23</reference>, <reference osisRef="Ps.106.30">30</reference>).

<hi type="bold">hedge--</hi>the law of God (<reference osisRef="Ps.80.12">Psa 80:12</reference>; <reference osisRef="Isa.5.2">Is 5:2</reference>, <reference osisRef="Isa.5.5">5</reference>); by violating it, the people stripped themselves of the fence of God's protection and lay exposed to the foe. The false prophets did not try to repair the evil by bringing back the people to the law with good counsels, or by checking the bad with reproofs. These two duties answer to the double office of defenders in case of a breach made in a wall: (1) To repair the breach from within; (2) To oppose the foe from without.

<hi type="bold">to stand--</hi>that is, that the city may "stand."

<hi type="bold">in ... day of ... Lord--</hi>In the day of the battle which God wages against Israel for their sins, ye do not try to stay God's vengeance by prayers, and by leading the nation to repentance.

5. not gone up into... gaps-- metaphor from breaches made in a wall, to which the defenders ought to betake themselves in order to repel the entrance of the foe. The breach is that made in the theocracy through the nation's sin; and, unless it be made up, the vengeance of God will break in through it. Those who would advise the people to repentance are the restorers of the breach (Eze 22:30; Psa 106:23, 30). hedge-- the law of God (Psa 80:12; Is 5:2, 5); by violating it, the people stripped themselves of the fence of God's protection and lay exposed to the foe. The false prophets did not try to repair the evil by bringing back the people to the law with good counsels, or by checking the bad with reproofs. These two duties answer to the double office of defenders in case of a breach made in a wall: (1) To repair the breach from within; (2) To oppose the foe from without. to stand-- that is, that the city may "stand." in... day of... Lord-- In the day of the battle which God wages against Israel for their sins, ye do not try to stay God's vengeance by prayers, and by leading the nation to repentance.


<hi type="bold">6. made others to hope, &c.--</hi>rather, "they hoped" to confirm (that is, 'make good') their word, by the event corresponding to their prophecy. The Hebrew requires this [Havernick]. Also the parallel clause, "they have seen vanity," implies that they believed their own lie (<reference osisRef="2Thess.2.11">2Th 2:11</reference>). Subjective revelation is false unless it rests on the objective.

6. made others to hope, &c.-- rather, "they hoped" to confirm (that is, 'make good') their word, by the event corresponding to their prophecy. The Hebrew requires this [Havernick]. Also the parallel clause, "they have seen vanity," implies that they believed their own lie (2Th 2:11). Subjective revelation is false unless it rests on the objective.


<hi type="bold">8. I am against you--</hi>rather understand, "I come against you," to punish your wicked profanation of My name (compare <reference osisRef="Rev.2.5">Re 2:5</reference>, <reference osisRef="2Cor.2.16">16</reference>).

8. I am against you-- rather understand, "I come against you," to punish your wicked profanation of My name (compare Re 2:5, 16).


<hi type="bold">9. mine hand--</hi>My power in vengeance.

<hi type="bold">not ... in ... assembly--</hi>rather, the "council"; "They shall not occupy the honorable office of councillors in the senate of elders after the return from Babylon" (<reference osisRef="Ezra.2.1">Ezr 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>).

<hi type="bold">neither ... written in ... Israel--</hi>They shall not even have a place in the register kept of all citizens' names; they shall be erased from it, just as the names of those who died in the year, or had been deprived of citizenship for their crimes, were at the annual revisal erased. Compare <reference osisRef="Jer.17.13">Jr 17:13</reference>; <reference osisRef="Luke.10.20">Lu 10:20</reference>; <reference osisRef="Rev.3.5">Re 3:5</reference>, as to those spiritually Israelites; <reference osisRef="John.1.47">Joh 1:47</reference>, and those not so. Literally fulfilled (<reference osisRef="Ezra.2.59">Ezr 2:59</reference>, 62; compare <reference osisRef="Neh.7.5">Ne 7:5</reference>; <reference osisRef="Ps.69.28">Psa 69:28</reference>).

<hi type="bold">neither ... enter ... land--</hi>They shall not so much as be allowed to come back at all to their country.

9. mine hand-- My power in vengeance. not... in... assembly-- rather, the "council"; "They shall not occupy the honorable office of councillors in the senate of elders after the return from Babylon" (Ezr 2:1, 2). neither... written in... Israel-- They shall not even have a place in the register kept of all citizens' names; they shall be erased from it, just as the names of those who died in the year, or had been deprived of citizenship for their crimes, were at the annual revisal erased. Compare Jr 17:13; Lu 10:20; Re 3:5, as to those spiritually Israelites; Joh 1:47, and those not so. Literally fulfilled (Ezr 2:59, 62; compare Ne 7:5; Psa 69:28). neither... enter... land-- They shall not so much as be allowed to come back at all to their country.


<hi type="bold">10. Because, even because--</hi>The repetition heightens the emphasis.

<hi type="bold">Peace--</hi>safety to the nation. Ezekiel confirms <reference osisRef="Jer.6.14">Jr 6:14</reference>; <reference osisRef="Jer.8.11">8:11</reference>.

<hi type="bold">one--</hi>literally, "this one"; said contemptuously, as in <reference osisRef="2Chr.28.22">2Ch 28:22</reference>.

<hi type="bold">a wall--</hi>rather, "a loose wall." Ezekiel had said that the false prophets did not "go up into the gaps, or make up the breaches" (<reference osisRef="Ezek.13.5">Eze 13:5</reference>), as good architects do; now he adds that they make a bustling show of anxiety about repairing the wall; but it is without right mortar, and therefore of no use.

<hi type="bold">one ... others--</hi>besides individual effort, they jointly co-operated to delude the people.

<hi type="bold">daubed ... with untempered mortar--</hi>as sand without lime, mud without straw [Grotius]. Fairbairn translates, "plaster it with whitewash." But besides the hypocrisy of merely outwardly "daubing" to make the wall look fair (<reference osisRef="Matt.23.27">Mt 23:27</reference>, <reference osisRef="Matt.23.29">29</reference>; <reference osisRef="Acts.23.3">Ac 23:3</reference>), there is implied the unsoundness of the wall from the absence of true uniting cement; the "untempered cement" answering to the lie of the prophets, who say, in support of their prophecies, "Thus saith the Lord, when the Lord hath not spoken" (<reference osisRef="Ezek.22.28">Eze 22:28</reference>).

10. Because, even because-- The repetition heightens the emphasis. Peace-- safety to the nation. Ezekiel confirms Jr 6:14; 8:11. one-- literally, "this one"; said contemptuously, as in 2Ch 28:22. a wall-- rather, "a loose wall." Ezekiel had said that the false prophets did not "go up into the gaps, or make up the breaches" (Eze 13:5), as good architects do; now he adds that they make a bustling show of anxiety about repairing the wall; but it is without right mortar, and therefore of no use. one... others-- besides individual effort, they jointly co-operated to delude the people. daubed... with untempered mortar-- as sand without lime, mud without straw [Grotius]. Fairbairn translates, "plaster it with whitewash." But besides the hypocrisy of merely outwardly "daubing" to make the wall look fair (Mt 23:27, 29; Ac 23:3), there is implied the unsoundness of the wall from the absence of true uniting cement; the "untempered cement" answering to the lie of the prophets, who say, in support of their prophecies, "Thus saith the Lord, when the Lord hath not spoken" (Eze 22:28).


<hi type="bold">11. overflowing--</hi>inundating; such as will at once wash away the mere clay mortar. The three most destructive agents shall co-operate against the wall--wind, rain, and hailstones. These last in the East are more out of the regular course of nature and are therefore often particularly specified as the instruments of God's displeasure against His foes (<reference osisRef="Exod.9.18">Ex 9:18</reference>; <reference osisRef="Josh.10.11">Jos 10:11</reference>; <reference osisRef="Job.38.22">Job 38:22</reference>; <reference osisRef="Ps.18.12">Psa 18:12</reference>, <reference osisRef="Ps.18.13">13</reference>; <reference osisRef="Isa.28.2">Is 28:2</reference>; <reference osisRef="Isa.30.30">30:30</reference>; <reference osisRef="Rev.16.21">Re 16:21</reference>). The Hebrew here is, literally, "stones of ice." They fall in Palestine at times an inch thick with a destructive velocity. The personification heightens the vivid effect, "O ye hail stones." The Chaldeans will be the violent agency whereby God will unmask and refute them, overthrowing their edifice of lies.

11. overflowing-- inundating; such as will at once wash away the mere clay mortar. The three most destructive agents shall co-operate against the wall--wind, rain, and hailstones. These last in the East are more out of the regular course of nature and are therefore often particularly specified as the instruments of God's displeasure against His foes (Ex 9:18; Jos 10:11; Job 38:22; Psa 18:12, 13; Is 28:2; 30:30; Re 16:21). The Hebrew here is, literally, "stones of ice." They fall in Palestine at times an inch thick with a destructive velocity. The personification heightens the vivid effect, "O ye hail stones." The Chaldeans will be the violent agency whereby God will unmask and refute them, overthrowing their edifice of lies.


<hi type="bold">12. shall it not be said--</hi>Your vanity and folly shall be so manifested that it shall pass into a proverb, "Where is the daubing?"

12. shall it not be said-- Your vanity and folly shall be so manifested that it shall pass into a proverb, "Where is the daubing?"


13. God repeats, in His own name, as the Source of the coming calamity, what had been expressed generally in <reference osisRef="Ezek.13.11">Eze 13:11</reference>.

13. God repeats, in His own name, as the Source of the coming calamity, what had been expressed generally in Eze 13:11.


14. The repetition of the same threat (see on <reference osisRef="Ezek.13.11">Eze 13:11</reference>) is to awaken the people out of their dream of safety by the certainty of the event.

<hi type="bold">foundation--</hi>As the "wall" represents the security of the nation, so the "foundation" is Jerusalem, on the fortifications of which they rested their confidence. Grotius makes the "foundation" refer to the false principles on which they rested; <reference osisRef="Ezek.13.16">Eze 13:16</reference> supports the former view.

14. The repetition of the same threat (see on Eze 13:11) is to awaken the people out of their dream of safety by the certainty of the event. foundation-- As the "wall" represents the security of the nation, so the "foundation" is Jerusalem, on the fortifications of which they rested their confidence. Grotius makes the "foundation" refer to the false principles on which they rested; Eze 13:16 supports the former view.


<hi type="bold">16. prophesy concerning Jerusalem--</hi>With all their "seeing visions of peace for her," they cannot ensure peace or safety to themselves.

16. prophesy concerning Jerusalem-- With all their "seeing visions of peace for her," they cannot ensure peace or safety to themselves.


<hi type="bold">17. set thy face--</hi>put on a bold countenance, fearlessly to denounce them (<reference osisRef="Ezek.3.8">Eze 3:8</reference>, <reference osisRef="Ezek.3.9">9</reference>; <reference osisRef="Isa.50.7">Is 50:7</reference>).

<hi type="bold">daughters--</hi>the false prophetesses; alluded to only here; elsewhere the guilt specified in the women is the active share they took in maintaining idolatry (<reference osisRef="Ezek.8.14">Eze 8:14</reference>). It was only in extraordinary emergencies that God bestowed prophecy on women, for example on Miriam, Deborah, Huldah (<reference osisRef="Exod.15.20">Ex 15:20</reference>; <reference osisRef="Judg.4.4">Jud 4:4</reference>; <reference osisRef="2Kgs.22.14">2Ki 22:14</reference>); so in the last days to come (<reference osisRef="Joel.2.28">Joe 2:28</reference>). The rareness of such instances enhanced their guilt in pretending inspiration.

17. set thy face-- put on a bold countenance, fearlessly to denounce them (Eze 3:8, 9; Is 50:7). daughters-- the false prophetesses; alluded to only here; elsewhere the guilt specified in the women is the active share they took in maintaining idolatry (Eze 8:14). It was only in extraordinary emergencies that God bestowed prophecy on women, for example on Miriam, Deborah, Huldah (Ex 15:20; Jud 4:4; 2Ki 22:14); so in the last days to come (Joe 2:28). The rareness of such instances enhanced their guilt in pretending inspiration.


<hi type="bold">18. sew pillows to ... armholes--</hi>rather, elbows and wrists, for which the false prophetesses made cushions to lean on, as a symbolical act, typifying the perfect tranquility which they foretold to those consulting them. Perhaps they made their dupes rest on these cushions in a fancied state of ecstasy after they had made them at first stand (whence the expression, "every stature," is used for "men of every age"). As the men are said to have built a wall (<reference osisRef="Ezek.13.10">Eze 13:10</reference>), so the women are said to sew pillows, &c., both alike typifying the "peace" they promised the impenitent.

<hi type="bold">make kerchiefs--</hi>magical veils, which they put over the heads of those consulting them, as if to fit them for receiving a response, that they might be rapt in spiritual trance above the world.

<hi type="bold">head of every stature--</hi>"men of every age," old and young, great and small, if only these had pay to offer them.

<hi type="bold">hunt souls--</hi>eagerly trying to allure them to the love of yourselves (<reference osisRef="Prov.6.26">Pr 6:26</reference>; <reference osisRef="2Pet.2.14">2Pe 2:14</reference>), so as unwarily to become your prey.

<hi type="bold">will ye save ... souls ... that come unto you--</hi>Will ye haul after souls, and when they are yours ("come unto you"), will ye promise them life? "Save" is explained (<reference osisRef="Ezek.13.22">Eze 13:22</reference>), "promising life" [Grotius]. Calvin explains, "Will ye hunt My people's souls and yet will ye save your own souls"; I, the Lord God, will not allow it. But "save" is used (<reference osisRef="Ezek.13.19">Eze 13:19</reference>) of the false prophetesses promising life to the impenitent, so that English Version and Grotius explain it best.

18. sew pillows to... armholes-- rather, elbows and wrists, for which the false prophetesses made cushions to lean on, as a symbolical act, typifying the perfect tranquility which they foretold to those consulting them. Perhaps they made their dupes rest on these cushions in a fancied state of ecstasy after they had made them at first stand (whence the expression, "every stature," is used for "men of every age"). As the men are said to have built a wall (Eze 13:10), so the women are said to sew pillows, &c., both alike typifying the "peace" they promised the impenitent. make kerchiefs-- magical veils, which they put over the heads of those consulting them, as if to fit them for receiving a response, that they might be rapt in spiritual trance above the world. head of every stature-- "men of every age," old and young, great and small, if only these had pay to offer them. hunt souls-- eagerly trying to allure them to the love of yourselves (Pr 6:26; 2Pe 2:14), so as unwarily to become your prey. will ye save... souls... that come unto you-- Will ye haul after souls, and when they are yours ("come unto you"), will ye promise them life? "Save" is explained (Eze 13:22), "promising life" [Grotius]. Calvin explains, "Will ye hunt My people's souls and yet will ye save your own souls"; I, the Lord God, will not allow it. But "save" is used (Eze 13:19) of the false prophetesses promising life to the impenitent, so that English Version and Grotius explain it best.


<hi type="bold">19. handfuls--</hi>expressing the paltry gain for which they bartered immortal souls (compare <reference osisRef="Mic.3.5">Mi 3:5</reference>, <reference osisRef="Mic.3.11">11</reference>; <reference osisRef="Heb.12.16">He 12:16</reference>). They "polluted" God by making His name the cloak under which they uttered falsehoods.

<hi type="bold">among my people--</hi>an aggravation of their sin, that they committed it "among the people" whom God had chosen as peculiarly His own, and among whom He had His temple. It would have been a sin to have done so even among the Gentiles, who knew not God; much more so among the people of God (compare <reference osisRef="Prov.28.21">Pr 28:21</reference>).

<hi type="bold">slay ... souls that should not die, &c.--</hi>to predict the slaying or perdition of the godly whom I will save. As true ministers are said to save and slay their hearers, according to the spirit respectively in which these receive their message (<reference osisRef="2Cor.2.15">2Co 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>), so false ministers imitate them; but they promise safety to those on the broad way to ruin and predict ruin to those on the narrow way of God.

<hi type="bold">my people that hear your lies--</hi>who are therefore wilfully deceived, so that their guilt lies at their own door (<reference osisRef="John.3.19">Joh 3:19</reference>).

19. handfuls-- expressing the paltry gain for which they bartered immortal souls (compare Mi 3:5, 11; He 12:16). They "polluted" God by making His name the cloak under which they uttered falsehoods. among my people-- an aggravation of their sin, that they committed it "among the people" whom God had chosen as peculiarly His own, and among whom He had His temple. It would have been a sin to have done so even among the Gentiles, who knew not God; much more so among the people of God (compare Pr 28:21). slay... souls that should not die, &c.-- to predict the slaying or perdition of the godly whom I will save. As true ministers are said to save and slay their hearers, according to the spirit respectively in which these receive their message (2Co 2:15, 16), so false ministers imitate them; but they promise safety to those on the broad way to ruin and predict ruin to those on the narrow way of God. my people that hear your lies-- who are therefore wilfully deceived, so that their guilt lies at their own door (Joh 3:19).


<hi type="bold">20. I am against your pillows--</hi>that is, against your lying ceremonial tricks by which ye cheat the people.

<hi type="bold">to make them fly--</hi>namely, into their snares, as fowlers disturb birds so as to be suddenly caught in the net spread for them. "Fly" is peculiarly appropriate as to those lofty spiritual flights to which they pretended to raise their dupes when they veiled their heads with kerchiefs and made them rest on luxurious arm-cushions (<reference osisRef="Ezek.13.18">Eze 13:18</reference>).

<hi type="bold">let ... souls go--</hi>"Ye make them fly" in order to destroy them; "I will let them go" in order to save them (<reference osisRef="Ps.91.3">Psa 91:3</reference>; <reference osisRef="Prov.6.5">Pr 6:5</reference>; <reference osisRef="Hos.9.8">Ho 9:8</reference>).

20. I am against your pillows-- that is, against your lying ceremonial tricks by which ye cheat the people. to make them fly-- namely, into their snares, as fowlers disturb birds so as to be suddenly caught in the net spread for them. "Fly" is peculiarly appropriate as to those lofty spiritual flights to which they pretended to raise their dupes when they veiled their heads with kerchiefs and made them rest on luxurious arm-cushions (Eze 13:18). let... souls go-- "Ye make them fly" in order to destroy them; "I will let them go" in order to save them (Psa 91:3; Pr 6:5; Ho 9:8).


<hi type="bold">21. in your hand--</hi>in your power. "My people" are the elect remnant of Israel to be saved.

<hi type="bold">ye shall know--</hi>by the judgments which ye shall suffer.

21. in your hand-- in your power. "My people" are the elect remnant of Israel to be saved. ye shall know-- by the judgments which ye shall suffer.


<hi type="bold">22. ye have made ... the righteous sad--</hi>by lying predictions of calamities impending ever the godly.

<hi type="bold">strengthened ... wicked--</hi>(<reference osisRef="Jer.23.14">Jr 23:14</reference>).

<hi type="bold">heart of ... righteous ... hands of ... wicked--</hi>Heart is applied to the righteous because the terrors foretold penetrated to their inmost feelings; hands, to the wicked because they were so hardened as not only to despise God in their minds, but also to manifest it in their whole acts, as if avowedly waging war with Him.

22. ye have made... the righteous sad-- by lying predictions of calamities impending ever the godly. strengthened... wicked-- (Jr 23:14). heart of... righteous... hands of... wicked-- Heart is applied to the righteous because the terrors foretold penetrated to their inmost feelings; hands, to the wicked because they were so hardened as not only to despise God in their minds, but also to manifest it in their whole acts, as if avowedly waging war with Him.


<hi type="bold">23. ye shall see no more vanity--</hi>The event shall confute your lies, involving yourselves in destruction (<reference osisRef="Ezek.13.9">Eze 13:9</reference>; <reference osisRef="Ezek.14.8">Eze 14:8</reference>; <reference osisRef="Ezek.15.7">15:7</reference>; <reference osisRef="Mic.3.6">Mi 3:6</reference>). <chapter eID="Ezek.13"/>

23. ye shall see no more vanity-- The event shall confute your lies, involving yourselves in destruction (Eze 13:9; Eze 14:8; 15:7; Mi 3:6).


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Ezek.14.1-Ezek.14.23">Eze 14:1-23</reference>. Hypocritical Inquirers Are Answered According to Their Hypocrisy. The Calamities Coming on the People; but a Remnant Is to Escape.</title>

<hi type="bold">1. elders--</hi>persons holding that dignity among the exiles at the Chebar. Grotius refers this to Seraiah and those sent with him from Judea (<reference osisRef="Jer.51.59">Jr 51:59</reference>). The prophet's reply, first, reflecting on the character of the inquirers, and, secondly, foretelling the calamities coming on Judea, may furnish an idea of the subject of their inquiry.

<hi type="bold">sat before me--</hi>not at once able to find a beginning of their speech; indicative of anxiety and despondency.

CHAPTER 14 Eze 14:1-23. Hypocritical Inquirers Are Answered According to Their Hypocrisy. The Calamities Coming on the People; but a Remnant Is to Escape. 1. elders-- persons holding that dignity among the exiles at the Chebar. Grotius refers this to Seraiah and those sent with him from Judea (Jr 51:59). The prophet's reply, first, reflecting on the character of the inquirers, and, secondly, foretelling the calamities coming on Judea, may furnish an idea of the subject of their inquiry. sat before me-- not at once able to find a beginning of their speech; indicative of anxiety and despondency.


<hi type="bold">3. heart ... face--</hi>The heart is first corrupted, and then the outward manifestation of idol-worship follows; they set their idols before their eyes. With all their pretense of consulting God now, they have not even put away their idols outwardly; implying gross contempt of God. "Set up," literally, "aloft"; implying that their idols had gained the supreme ascendancy over them.

<hi type="bold">stumbling-block of ... iniquity--</hi>See <reference osisRef="Prov.3.21">Pr 3:21</reference>, <reference osisRef="Prov.3.23">23</reference>, "Let not them (God's laws) depart from thine eyes, then ... thy foot shall not stumble." Instead of God's law, which (by being kept before their eyes) would have saved them from stumbling, they set up their idols before their eyes, which proved a stumbling-block, causing them to stumble (<reference osisRef="Ezek.7.19">Eze 7:19</reference>).

<hi type="bold">inquired of at all--</hi>literally, "should I with inquiry be inquired of" by such hypocrites as they are? (<reference osisRef="Ps.66.18">Psa 66:18</reference>; <reference osisRef="Prov.15.29">Pr 15:29</reference>; <reference osisRef="Prov.28.9">28:9</reference>).

3. heart... face-- The heart is first corrupted, and then the outward manifestation of idol-worship follows; they set their idols before their eyes. With all their pretense of consulting God now, they have not even put away their idols outwardly; implying gross contempt of God. "Set up," literally, "aloft"; implying that their idols had gained the supreme ascendancy over them. stumbling-block of... iniquity-- See Pr 3:21, 23, "Let not them (God's laws) depart from thine eyes, then... thy foot shall not stumble." Instead of God's law, which (by being kept before their eyes) would have saved them from stumbling, they set up their idols before their eyes, which proved a stumbling-block, causing them to stumble (Eze 7:19). inquired of at all-- literally, "should I with inquiry be inquired of" by such hypocrites as they are? (Psa 66:18; Pr 15:29; 28:9).


<hi type="bold">4. and cometh--</hi>and yet cometh, reigning himself to be a true worshipper of Jehovah.

<hi type="bold">him that cometh--</hi>so the Hebrew Margin reads. But the Hebrew text reading is, "according to it, according to the multitude of his idols"; the anticipative clause with the pronoun not being pleonastic, but increasing the emphasis of the following clause with the noun. "I will answer," literally, reflexively, "I will Myself (or for Myself) answer him."

<hi type="bold">according to ... idols--</hi>thus, "answering a fool according to his folly"; making the sinner's sin his punishment; retributive justice (<reference osisRef="Prov.1.31">Pr 1:31</reference>; 26:5).

4. and cometh-- and yet cometh, reigning himself to be a true worshipper of Jehovah. him that cometh-- so the Hebrew Margin reads. But the Hebrew text reading is, "according to it, according to the multitude of his idols"; the anticipative clause with the pronoun not being pleonastic, but increasing the emphasis of the following clause with the noun. "I will answer," literally, reflexively, "I will Myself (or for Myself) answer him." according to... idols-- thus, "answering a fool according to his folly"; making the sinner's sin his punishment; retributive justice (Pr 1:31; 26:5).


<hi type="bold">5. That I may take--</hi>that is, unveil and overtake with punishment the dissimulation and impiety of Israel hid in their own heart. Or, rather, "That I may punish them by answering them after their own hearts"; corresponding to "according to the multitude of his idols" (see on <reference osisRef="Ezek.14.4">Eze 14:4</reference>); an instance is given in <reference osisRef="Ezek.14.9">Eze 14:9</reference>; <reference osisRef="Rom.1.28">Ro 1:28</reference>; <reference osisRef="2Thess.2.11">2Th 2:11</reference>, God giving them up in wrath to their own lie.

<hi type="bold">idols--</hi>though pretending to "inquire" of Me, "in their hearts" they are "estranged from Me," and love "idols."

5. That I may take-- that is, unveil and overtake with punishment the dissimulation and impiety of Israel hid in their own heart. Or, rather, "That I may punish them by answering them after their own hearts"; corresponding to "according to the multitude of his idols" (see on Eze 14:4); an instance is given in Eze 14:9; Ro 1:28; 2Th 2:11, God giving them up in wrath to their own lie. idols-- though pretending to "inquire" of Me, "in their hearts" they are "estranged from Me," and love "idols."


6. Though God so threatened the people for their idolatry (<reference osisRef="Ezek.14.5">Eze 14:5</reference>), yet He would rather they should avert the calamity by "repentance."

<hi type="bold">turn yourselves--</hi>Calvin translates, "turn others" (namely, the stranger proselytes in the land). As ye have been the advisers of others (see <reference osisRef="Ezek.14.7">Eze 14:7</reference>, "the stranger that sojourneth in Israel") to idolatry, so bestow at least as much pains in turning them to the truth; the surest proof of repentance. But the parallelism to <reference osisRef="Ezek.14.3">Eze 14:3</reference>, <reference osisRef="Ezek.14.4">4</reference> favors English Version. Their sin was twofold: (1) "In their heart" or inner man; (2) "Put before their face," that is, exhibited outwardly. So their repentance is generally expressed by "repent," and is then divided into: (1) "Turn yourselves (inwardly) from your idols"; (2) "Turn away your faces (outwardly) from all your abominations." It is not likely that an exhortation to convert others should come between the two affecting themselves.

6. Though God so threatened the people for their idolatry (Eze 14:5), yet He would rather they should avert the calamity by "repentance." turn yourselves-- Calvin translates, "turn others" (namely, the stranger proselytes in the land). As ye have been the advisers of others (see Eze 14:7, "the stranger that sojourneth in Israel") to idolatry, so bestow at least as much pains in turning them to the truth; the surest proof of repentance. But the parallelism to Eze 14:3, 4 favors English Version. Their sin was twofold: (1) "In their heart" or inner man; (2) "Put before their face," that is, exhibited outwardly. So their repentance is generally expressed by "repent," and is then divided into: (1) "Turn yourselves (inwardly) from your idols"; (2) "Turn away your faces (outwardly) from all your abominations." It is not likely that an exhortation to convert others should come between the two affecting themselves.


<hi type="bold">7. stranger--</hi>the proselyte, tolerated in Israel only on condition of worshipping no God but Jehovah (<reference osisRef="Lev.17.8">Le 17:8</reference>, <reference osisRef="Lev.17.9">9</reference>).

<hi type="bold">inquire of him concerning me--</hi>that is, concerning My will.

<hi type="bold">by myself--</hi>not by word, but by deed, that is, by judgments, marking My hand and direct agency; instead of answering him through the prophet he consults. Fairbairn translates, as it is the same Hebrew as in the previous clause, "concerning Me," it is natural that God should use the same expression in His reply as was used in the consultation of Him. But the sense, I think, is the same. The hypocrite inquires of the prophet concerning God; and God, instead of replying through the prophet, replies for Himself concerning Himself.

7. stranger-- the proselyte, tolerated in Israel only on condition of worshipping no God but Jehovah (Le 17:8, 9). inquire of him concerning me-- that is, concerning My will. by myself-- not by word, but by deed, that is, by judgments, marking My hand and direct agency; instead of answering him through the prophet he consults. Fairbairn translates, as it is the same Hebrew as in the previous clause, "concerning Me," it is natural that God should use the same expression in His reply as was used in the consultation of Him. But the sense, I think, is the same. The hypocrite inquires of the prophet concerning God; and God, instead of replying through the prophet, replies for Himself concerning Himself.


<hi type="bold">8. And I will set my face against that man--</hi>(See on <reference osisRef="Lev.17.10">Le 17:10</reference>).

<hi type="bold">and will make him a sign--</hi>literally, "I will destroy him so as to become a sign"; it will be no ordinary destruction, but such as will make him be an object pointed at with wonder by all, as Korah, &c. (<reference osisRef="Num.26.10">Nu 26:10</reference>; <reference osisRef="Deut.28.37">De 28:37</reference>).

8. And I will set my face against that man-- (See on Le 17:10). and will make him a sign-- literally, "I will destroy him so as to become a sign"; it will be no ordinary destruction, but such as will make him be an object pointed at with wonder by all, as Korah, &c. (Nu 26:10; De 28:37).


<hi type="bold">9. I the Lord have deceived that prophet--</hi>not directly, but through Satan and his ministers; not merely permissively, but by overruling their evil to serve the purposes of His righteous judgment, to be a touchstone to separate the precious from the vile, and to "prove" His people (<reference osisRef="Deut.13.3">De 13:3</reference>; <reference osisRef="1Kgs.22.23">1Ki 22:23</reference>; <reference osisRef="Jer.4.10">Jr 4:10</reference>; <reference osisRef="2Thess.2.11">2Th 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>). Evil comes not from God, though God overrules it to serve His will (<reference osisRef="Job.12.16">Job 12:16</reference>; <reference osisRef="Jas.1.3">Jas 1:3</reference>). This declaration of God is intended to answer their objection, "Jeremiah and Ezekiel are but two opposed to the many prophets who announce 'peace' to us." "Nay, deceive not yourselves, those prophets of yours are deluding you, and I permit them to do so as a righteous judgment on your wilful blindness."

9. I the Lord have deceived that prophet-- not directly, but through Satan and his ministers; not merely permissively, but by overruling their evil to serve the purposes of His righteous judgment, to be a touchstone to separate the precious from the vile, and to "prove" His people (De 13:3; 1Ki 22:23; Jr 4:10; 2Th 2:11, 12). Evil comes not from God, though God overrules it to serve His will (Job 12:16; Jas 1:3). This declaration of God is intended to answer their objection, "Jeremiah and Ezekiel are but two opposed to the many prophets who announce 'peace' to us." "Nay, deceive not yourselves, those prophets of yours are deluding you, and I permit them to do so as a righteous judgment on your wilful blindness."


10. As they dealt deceitfully with God by seeking answers of peace without repentance, so God would let them be dealt with deceitfully by the prophets whom they consulted. God would chastise their sin with a corresponding sin; as they rejected the safe directions of the true light, He would send the pernicious delusions of a false one; prophets would be given them who should re-echo the deceitfulness that already wrought in their own bosom, to their ruin [Fairbairn]. The people had themselves alone to blame, for they were long ago forewarned how to discern and to treat a false prophet (<reference osisRef="Deut.13.3">De 13:3</reference>); the very existence of such deceivers among them was a sign of God's judicial displeasure (compare in Saul's case, <reference osisRef="1Sam.16.14">1Sa 16:14</reference>; <reference osisRef="1Sam.28.6">28:6</reference>, <reference osisRef="1Sam.28.7">7</reference>). They and the prophet, being dupes of a common delusion, should be involved in a common ruin.

10. As they dealt deceitfully with God by seeking answers of peace without repentance, so God would let them be dealt with deceitfully by the prophets whom they consulted. God would chastise their sin with a corresponding sin; as they rejected the safe directions of the true light, He would send the pernicious delusions of a false one; prophets would be given them who should re-echo the deceitfulness that already wrought in their own bosom, to their ruin [Fairbairn]. The people had themselves alone to blame, for they were long ago forewarned how to discern and to treat a false prophet (De 13:3); the very existence of such deceivers among them was a sign of God's judicial displeasure (compare in Saul's case, 1Sa 16:14; 28:6, 7). They and the prophet, being dupes of a common delusion, should be involved in a common ruin.


11. Love was the spring of God's very judgments on His people, who were incurable by any other process (<reference osisRef="Ezek.11.20">Eze 11:20</reference>; <reference osisRef="Ezek.37.27">37:27</reference>).

11. Love was the spring of God's very judgments on His people, who were incurable by any other process (Eze 11:20; 37:27).


12. The second part of the chapter: the effect which the presence of a few righteous persons was to have on the purposes of God (compare <reference osisRef="Gen.18.24-Gen.18.32">Ge 18:24-32</reference>). God had told Jeremiah that the guilt of Judah was too great to be pardoned even for the intercession of Moses and Samuel (<reference osisRef="Ps.99.6">Psa 99:6</reference>; <reference osisRef="Jer.14.2">Jr 14:2</reference>; <reference osisRef="Jer.15.1">15:1</reference>), which had prevailed formerly (<reference osisRef="Exod.32.11-Exod.32.14">Ex 32:11-14</reference>; <reference osisRef="Num.14.13-Num.14.20">Nu 14:13-20</reference>; <reference osisRef="1Sam.7.8-1Sam.7.12">1Sa 7:8-12</reference>), implying the extraordinary heinousness of their guilt, since in ordinary cases "the effectual fervent prayer of a righteous man (for others) availeth much" (<reference osisRef="Jas.5.16">Jas 5:16</reference>). Ezekiel supplements Jeremiah by adding that not only those two once successful intercessors, but not even the three pre-eminently righteous men, Noah, Daniel, and Job, could stay God's judgments by their righteousness.

12. The second part of the chapter: the effect which the presence of a few righteous persons was to have on the purposes of God (compare Ge 18:24-32). God had told Jeremiah that the guilt of Judah was too great to be pardoned even for the intercession of Moses and Samuel (Psa 99:6; Jr 14:2; 15:1), which had prevailed formerly (Ex 32:11-14; Nu 14:13-20; 1Sa 7:8-12), implying the extraordinary heinousness of their guilt, since in ordinary cases "the effectual fervent prayer of a righteous man (for others) availeth much" (Jas 5:16). Ezekiel supplements Jeremiah by adding that not only those two once successful intercessors, but not even the three pre-eminently righteous men, Noah, Daniel, and Job, could stay God's judgments by their righteousness.


<hi type="bold">13. staff of ... bread--</hi>on which man's existence is supported as on a staff (<reference osisRef="Ezek.4.16">Eze 4:16</reference>; <reference osisRef="Ezek.5.16">5:16</reference>; <reference osisRef="Lev.26.26">Le 26:26</reference>; <reference osisRef="Ps.104.15">Psa 104:15</reference>; <reference osisRef="Isa.3.1">Is 3:1</reference>). I will send a famine.

13. staff of... bread-- on which man's existence is supported as on a staff (Eze 4:16; 5:16; Le 26:26; Psa 104:15; Is 3:1). I will send a famine.


<hi type="bold">14. Noah, Daniel ... Job--</hi>specified in particular as having been saved from overwhelming calamities for their personal righteousness. Noah had the members of his family alone given to him, amidst the general wreck. Daniel saved from the fury of the king of Babylon the three youths (<reference osisRef="Dan.2.17">Da 2:17</reference>, 18, 48, 49). Though his prophecies mostly were later than those of Ezekiel, his fame for piety and wisdom was already established, and the events recorded in <reference osisRef="Dan.1.1-Dan.2.49">Da 1:1-2:49</reference> had transpired. The Jews would naturally, in their fallen condition, pride themselves on one who reflected such glory on his nation at the heathen capital, and would build vain hopes (here set aside) on his influence in averting ruin from them. Thus the objection to the authenticity of Daniel from this passage vanishes. "Job" forms the climax (and is therefore put out of chronological order), having not even been left a son or a daughter, and having had himself to pass through an ordeal of suffering before his final deliverance, and therefore forming the most simple instance of the righteousness of God, which would save the righteous themselves alone in the nation, and that after an ordeal of suffering, but not spare even a son or daughter for their sake (<reference osisRef="Ezek.14.16">Eze 14:16</reference>, <reference osisRef="Ezek.18.20">18, 20</reference>; compare <reference osisRef="Jer.7.16">Jr 7:16</reference>; <reference osisRef="Jer.11.14">11:14</reference>; <reference osisRef="Jer.14.11">14:11</reference>).

<hi type="bold">deliver ... souls by ... righteousness--</hi>(<reference osisRef="Prov.11.4">Pr 11:4</reference>); not the righteousness of works, but that of grace, a truth less clearly understood under the law (<reference osisRef="Rom.4.3">Ro 4:3</reference>).

14. Noah, Daniel... Job-- specified in particular as having been saved from overwhelming calamities for their personal righteousness. Noah had the members of his family alone given to him, amidst the general wreck. Daniel saved from the fury of the king of Babylon the three youths (Da 2:17, 18, 48, 49). Though his prophecies mostly were later than those of Ezekiel, his fame for piety and wisdom was already established, and the events recorded in Da 1:1-2:49 had transpired. The Jews would naturally, in their fallen condition, pride themselves on one who reflected such glory on his nation at the heathen capital, and would build vain hopes (here set aside) on his influence in averting ruin from them. Thus the objection to the authenticity of Daniel from this passage vanishes. "Job" forms the climax (and is therefore put out of chronological order), having not even been left a son or a daughter, and having had himself to pass through an ordeal of suffering before his final deliverance, and therefore forming the most simple instance of the righteousness of God, which would save the righteous themselves alone in the nation, and that after an ordeal of suffering, but not spare even a son or daughter for their sake (Eze 14:16, 18, 20; compare Jr 7:16; 11:14; 14:11). deliver... souls by... righteousness-- (Pr 11:4); not the righteousness of works, but that of grace, a truth less clearly understood under the law (Ro 4:3).


15-21. The argument is cumulative. He first puts the case of the land sinning so as to fall under the judgment of a famine (<reference osisRef="Ezek.14.13">Eze 14:13</reference>); then (<reference osisRef="Ezek.14.15">Eze 14:15</reference>) "noisome beasts" (<reference osisRef="Lev.26.22">Le 26:22</reference>); then "the sword"; then, worst of all, "pestilence." The three most righteous of men should deliver only themselves in these several four cases. In <reference osisRef="Ezek.14.21">Eze 14:21</reference> he concentrates the whole in one mass of condemnation. If Noah, Daniel, Job, could not deliver the land, when deserving only one judgment, "how much more" when all four judgments combined are justly to visit the land for sin, shall these three righteous men not deliver it.

15-21. The argument is cumulative. He first puts the case of the land sinning so as to fall under the judgment of a famine (Eze 14:13); then (Eze 14:15) "noisome beasts" (Le 26:22); then "the sword"; then, worst of all, "pestilence." The three most righteous of men should deliver only themselves in these several four cases. In Eze 14:21 he concentrates the whole in one mass of condemnation. If Noah, Daniel, Job, could not deliver the land, when deserving only one judgment, "how much more" when all four judgments combined are justly to visit the land for sin, shall these three righteous men not deliver it.


<hi type="bold">22. Yet ... a remnant--</hi>not of righteous persons, but some of the guilty who should "come forth" from the destruction of Jerusalem to Babylon, to lead a life of hopeless exile there. The reference here is to judgment, not mercy, as <reference osisRef="Ezek.14.23">Eze 14:23</reference> shows.

<hi type="bold">ye shall see their ... doings; and ... be comforted--</hi>Ye, the exiles at the Chebar, who now murmur at God's judgment about to be inflicted on Jerusalem as harsh, when ye shall see the wicked "ways" and character of the escaped remnant, shall acknowledge that both Jerusalem and its inhabitants deserved their fate; his recognition of the righteousness of the judgment will reconcile you to it, and so ye shall be "comforted" under it [Calvin]. Then would follow mercy to the elect remnant, though that is not referred to here, but in <reference osisRef="Ezek.20.43">Eze 20:43</reference>.

22. Yet... a remnant-- not of righteous persons, but some of the guilty who should "come forth" from the destruction of Jerusalem to Babylon, to lead a life of hopeless exile there. The reference here is to judgment, not mercy, as Eze 14:23 shows. ye shall see their... doings; and... be comforted-- Ye, the exiles at the Chebar, who now murmur at God's judgment about to be inflicted on Jerusalem as harsh, when ye shall see the wicked "ways" and character of the escaped remnant, shall acknowledge that both Jerusalem and its inhabitants deserved their fate; his recognition of the righteousness of the judgment will reconcile you to it, and so ye shall be "comforted" under it [Calvin]. Then would follow mercy to the elect remnant, though that is not referred to here, but in Eze 20:43.


<hi type="bold">23. they shall comfort you--</hi>not in words, but by your recognizing in their manifest guilt, that God had not been unjustly severe to them and the city. <chapter eID="Ezek.14"/>

23. they shall comfort you-- not in words, but by your recognizing in their manifest guilt, that God had not been unjustly severe to them and the city.