Ezekiel 5
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Ezekiel 5
The Sharp Knife: The Hair Divided
1And thou, son of man, take thee a sharp knife, take thee a barber’s razor, and cause it to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the hair.
Jamieson-Fausset-Brown
CHAPTER 5
Eze 5:1-17. Vision of Cutting the Hairs, and the Calamities Foreshadowed Thereby.
1. knife ... razor--the sword of the foe (compare Is 7:20). This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers.
thine head--as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating (2Sa 10:4, 5) treatment. Especially in the case of a priest; for priests (Le 21:5) were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral.
balances--implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare Mt 10:30).
CHAPTER 5
Eze 5:1-17. Vision of Cutting the Hairs, and the Calamities Foreshadowed Thereby.
1. knife ... razor--the sword of the foe (compare Is 7:20). This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers.
thine head--as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating (2Sa 10:4, 5) treatment. Especially in the case of a priest; for priests (Le 21:5) were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral.
balances--implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare Mt 10:30).
The Pulpit Commentary
Take thee a barber's razor, etc. The series of symbolic acts is carried further. Recollections of Isaiah and Leviticus mingle strangely in the prophet's mind. The former had made the "razor" the symbol of the devastation wrought by an invading army (Isa_7:20). The latter had forbidden its use for the head and beard of the priests (Le Lev_19:27; Lev_21:5). Once again Ezekiel is commanded to do a forbidden thing as a symbolic act. He is, for the moment, the representative of the people of Jerusalem, and there is to be, as of old, a great destruction of that people as "by a razor that is hired." The word for "barber" (perhaps "hair cutter") does not occur elsewhere in the Old Testament, but its use may be noted as showing that then, as now, the "barber" was a recognized institution in every Eastern town. The word for "knife" (Jos_5:2; 1Ki_18:28) is used in verse 2, and commonly throughout the Old Testament, for "sword," and is so translated here by the LXX. and Vulgate. The prophet is to take a "sword" and use it as a razor, to make the symbolism more effective.
Take thee a barber's razor, etc. The series of symbolic acts is carried further. Recollections of Isaiah and Leviticus mingle strangely in the prophet's mind. The former had made the "razor" the symbol of the devastation wrought by an invading army (Isa_7:20). The latter had forbidden its use for the head and beard of the priests (Le Lev_19:27; Lev_21:5). Once again Ezekiel is commanded to do a forbidden thing as a symbolic act. He is, for the moment, the representative of the people of Jerusalem, and there is to be, as of old, a great destruction of that people as "by a razor that is hired." The word for "barber" (perhaps "hair cutter") does not occur elsewhere in the Old Testament, but its use may be noted as showing that then, as now, the "barber" was a recognized institution in every Eastern town. The word for "knife" (Jos_5:2; 1Ki_18:28) is used in verse 2, and commonly throughout the Old Testament, for "sword," and is so translated here by the LXX. and Vulgate. The prophet is to take a "sword" and use it as a razor, to make the symbolism more effective.
2Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them.
Jamieson-Fausset-Brown
2. Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in Eze 5:2 being explained in Eze 5:12 to mean pestilence and famine); that which remained was to be scattered among the nations. A few only of the last portion were to escape, symbolized by the hairs bound in Ezekiel's skirts (Eze 5:3; Jr 40:6; 52:16). Even of these some were to be thrown into the fiery ordeal again (Eze 5:4; Jr 41:1, 2, &c.; Jr 44:14, &c.). The "skirts" being able to contain but few express that extreme limit to which God's goodness can reach.
2. Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in Eze 5:2 being explained in Eze 5:12 to mean pestilence and famine); that which remained was to be scattered among the nations. A few only of the last portion were to escape, symbolized by the hairs bound in Ezekiel's skirts (Eze 5:3; Jr 40:6; 52:16). Even of these some were to be thrown into the fiery ordeal again (Eze 5:4; Jr 41:1, 2, &c.; Jr 44:14, &c.). The "skirts" being able to contain but few express that extreme limit to which God's goodness can reach.
The Pulpit Commentary
Thou shalt burn with fire, etc. The symbolism receives its interpretation in Eze_5:12. A third part of the people (we need not expect numerical exactness) was to perish in the city of pestilence and famine, another to fall by the sword in their attempts to escape, yet another third was to be scattered to the far off land of their exile, and even there the sword was to follow them. The words, in the midst of the city, and the days of the siege, find their most natural explanation in Eze_4:1, Eze_4:5, Eze_4:6.
Eze_5:3, Eze_5:4
Thou shalt also take, etc. The words may point
(1) either to those in Jerusalem who had escaped the famine and the sword, and were left in the land (2Ki_25:22; Jer_40:6; Jer_40:6); or
(2) to those who should go into exile, and yet even there suffer from the "fire" of God's chastening judgments. They were, if saved at all, to be saved "so as by fire" (1Co_3:15), to be as "brands plucked from the burning" (Amo_4:11; Zec_3:2). Isaiah's thought of the "remnant" (Isa_10:20-22; Isa_11:11-16) seems hardly to come in here. The whole utterance is one of denunciation. The act of "binding in the skirts" implies only a limited protection. Omit "for," and for "thereof" read "therefrom," s.c. from the fire (Revised Version).
Thou shalt burn with fire, etc. The symbolism receives its interpretation in Eze_5:12. A third part of the people (we need not expect numerical exactness) was to perish in the city of pestilence and famine, another to fall by the sword in their attempts to escape, yet another third was to be scattered to the far off land of their exile, and even there the sword was to follow them. The words, in the midst of the city, and the days of the siege, find their most natural explanation in Eze_4:1, Eze_4:5, Eze_4:6.
Eze_5:3, Eze_5:4
Thou shalt also take, etc. The words may point
(1) either to those in Jerusalem who had escaped the famine and the sword, and were left in the land (2Ki_25:22; Jer_40:6; Jer_40:6); or
(2) to those who should go into exile, and yet even there suffer from the "fire" of God's chastening judgments. They were, if saved at all, to be saved "so as by fire" (1Co_3:15), to be as "brands plucked from the burning" (Amo_4:11; Zec_3:2). Isaiah's thought of the "remnant" (Isa_10:20-22; Isa_11:11-16) seems hardly to come in here. The whole utterance is one of denunciation. The act of "binding in the skirts" implies only a limited protection. Omit "for," and for "thereof" read "therefrom," s.c. from the fire (Revised Version).
3Thou shalt also take thereof a few in number, and bind them in thy skirts.
4Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel.
Thus Saith the Lord GOD; This Is Jerusalem
5Thus saith the Lord GOD; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her.
Jamieson-Fausset-Brown
5-6. Explanation of the symbols:
Jerusalem--not the mere city, but the people of Israel generally, of which it was the center and representative.
in ... midst--Jerusalem is regarded in God's point of view as center of the whole earth, designed to radiate the true light over the nations in all directions. Compare Margin ("navel"), Eze 38:12; Psa 48:2; Jr 3:17. No center in the ancient heathen world could have been selected more fitted than Canaan to be a vantage ground, whence the people of God might have acted with success upon the heathenism of the world. It lay midway between the oldest and most civilized states, Egypt and Ethiopia on one side, and Babylon, Nineveh, and India on the other, and afterwards Persia, Greece, and Rome. The Phoenician mariners were close by, through whom they might have transmitted the true religion to the remotest lands; and all around the Ishmaelites, the great inland traders in South Asia and North Africa. Israel was thus placed, not for its own selfish good, but to be the spiritual benefactor of the whole world. Compare Psa 67:1-7 throughout. Failing in this, and falling into idolatry, its guilt was far worse than that of the heathen; not that Israel literally went beyond the heathen in abominable idolatries. But "corruptio optimi pessima"; the perversion of that which in itself is the best is worse than the perversion of that which is less perfect: is in fact the worst of all kinds of perversion. Therefore their punishment was the severest. So the position of the Christian professing Church now, if it be not a light to the heathen world, its condemnation will be sorer than theirs (Mt 5:13; 11:21-24; He 10:28, 29).
5-6. Explanation of the symbols:
Jerusalem--not the mere city, but the people of Israel generally, of which it was the center and representative.
in ... midst--Jerusalem is regarded in God's point of view as center of the whole earth, designed to radiate the true light over the nations in all directions. Compare Margin ("navel"), Eze 38:12; Psa 48:2; Jr 3:17. No center in the ancient heathen world could have been selected more fitted than Canaan to be a vantage ground, whence the people of God might have acted with success upon the heathenism of the world. It lay midway between the oldest and most civilized states, Egypt and Ethiopia on one side, and Babylon, Nineveh, and India on the other, and afterwards Persia, Greece, and Rome. The Phoenician mariners were close by, through whom they might have transmitted the true religion to the remotest lands; and all around the Ishmaelites, the great inland traders in South Asia and North Africa. Israel was thus placed, not for its own selfish good, but to be the spiritual benefactor of the whole world. Compare Psa 67:1-7 throughout. Failing in this, and falling into idolatry, its guilt was far worse than that of the heathen; not that Israel literally went beyond the heathen in abominable idolatries. But "corruptio optimi pessima"; the perversion of that which in itself is the best is worse than the perversion of that which is less perfect: is in fact the worst of all kinds of perversion. Therefore their punishment was the severest. So the position of the Christian professing Church now, if it be not a light to the heathen world, its condemnation will be sorer than theirs (Mt 5:13; 11:21-24; He 10:28, 29).
The Pulpit Commentary
This is Jerusalem, etc. The strange acted parables cease, and we have the unfigurative interpretation. The words that follow point to the central position of Jerusalem in the geography, and therefore in the history, of the ancient East: Egypt to the south, Assyria and Babylon to the north, and in the nearer distance Moabites and Ammonites, and Edomites, and Phoenicians, and Philistines; to all of these Jerusalem might have been as a city set on a hill, as the light of the Gentiles. That had been her ideal position from the first, as in the visions of Mic_4:1 and Isa_2:1 it was to be in its ideal future. The words are not without interest, as probably having suggested the thought, prominent in mediaeval geography (Dante, 'Inf.,' 34.115, and the Hereford 'Mappa Mundi'), that Jerusalem was physically the central point of the earth's surface. So Moslems believe Mecca to be the earth's centre, and the Greek word omphalos was applied to Delphi as implying the same belief
This is Jerusalem, etc. The strange acted parables cease, and we have the unfigurative interpretation. The words that follow point to the central position of Jerusalem in the geography, and therefore in the history, of the ancient East: Egypt to the south, Assyria and Babylon to the north, and in the nearer distance Moabites and Ammonites, and Edomites, and Phoenicians, and Philistines; to all of these Jerusalem might have been as a city set on a hill, as the light of the Gentiles. That had been her ideal position from the first, as in the visions of Mic_4:1 and Isa_2:1 it was to be in its ideal future. The words are not without interest, as probably having suggested the thought, prominent in mediaeval geography (Dante, 'Inf.,' 34.115, and the Hereford 'Mappa Mundi'), that Jerusalem was physically the central point of the earth's surface. So Moslems believe Mecca to be the earth's centre, and the Greek word omphalos was applied to Delphi as implying the same belief
6And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them.
The Pulpit Commentary
She hath changed, etc. To that calling Jerusalem had been unfaithful. Corruptio optimi pessima, and she had sunk to a lower level than the nations round about her. For changed my judgments into wickedness, read, with the Revised Version, hath rebelled against my judgments in doing wickedness. The pronoun refers, not to the nations, but to the inhabitants of Jerusalem, and so in the next clause.
She hath changed, etc. To that calling Jerusalem had been unfaithful. Corruptio optimi pessima, and she had sunk to a lower level than the nations round about her. For changed my judgments into wickedness, read, with the Revised Version, hath rebelled against my judgments in doing wickedness. The pronoun refers, not to the nations, but to the inhabitants of Jerusalem, and so in the next clause.
7Therefore thus saith the Lord GOD; Because ye multiplied more than the nations that are round about you, and have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that are round about you;
Jamieson-Fausset-Brown
7. multiplied--rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols.
neither have done according to the judgments of the nations--have not been as tenacious of the true religion as the nations have been of the false. The heathen "changed" not their gods, but the Jews changed Jehovah for idols (see Eze 5:6, "changed My judgments into wickedness," that is, idolatry, Jr 2:11). The Chaldean version and the Masora support the negative. Others omit it (as it is omitted in Eze 11:12), and translate, "but have done according to the judgments," &c. However, both Eze 11:12 and also this verse are true. They in one sense "did according to the heathen," namely, in all that was bad; in another, namely, in that which was good, zeal for religion, they did not. Eze 5:9 also proves the negative to be genuine; because in changing their religion, they have not done as the nations which have not changed theirs, "I (also) will do in thee that which I have not done."
7. multiplied--rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols.
neither have done according to the judgments of the nations--have not been as tenacious of the true religion as the nations have been of the false. The heathen "changed" not their gods, but the Jews changed Jehovah for idols (see Eze 5:6, "changed My judgments into wickedness," that is, idolatry, Jr 2:11). The Chaldean version and the Masora support the negative. Others omit it (as it is omitted in Eze 11:12), and translate, "but have done according to the judgments," &c. However, both Eze 11:12 and also this verse are true. They in one sense "did according to the heathen," namely, in all that was bad; in another, namely, in that which was good, zeal for religion, they did not. Eze 5:9 also proves the negative to be genuine; because in changing their religion, they have not done as the nations which have not changed theirs, "I (also) will do in thee that which I have not done."
The Pulpit Commentary
Because ye multiplied, etc.; better, with the Revised Version, because ye are turbulent. The vereb is cognate with the noun translated "tumult" in 1Sa_4:14; Psa_65:7; Isa_33:3, though it is more commonly rendered "multitude." It is not (as stated by Currey and Gardiner) the verb rendered "rage" in Psa_2:1. The former meaning fits in fairly here, hot some critics (Smend) suppose that the text is corrupt. A conjectural emendation gives, "ye were counted with the nations." Neither have done according to the judgments; better, with the Revised Version, ordinances. Taking the words as they stand, the words find their explanation in Jer_2:10, Jer_2:11. In doing as the nations (Eze_11:12; Eze_16:47), Jerusalem had not done as they did, for they were at least true to tile gods whom they worshipped, and she had rebelled against her God. Some Hebrew manuscripts and some versions omit the negative, but this is probably a correction made in order to bring about a verbal agreement with Eze_11:12.
Because ye multiplied, etc.; better, with the Revised Version, because ye are turbulent. The vereb is cognate with the noun translated "tumult" in 1Sa_4:14; Psa_65:7; Isa_33:3, though it is more commonly rendered "multitude." It is not (as stated by Currey and Gardiner) the verb rendered "rage" in Psa_2:1. The former meaning fits in fairly here, hot some critics (Smend) suppose that the text is corrupt. A conjectural emendation gives, "ye were counted with the nations." Neither have done according to the judgments; better, with the Revised Version, ordinances. Taking the words as they stand, the words find their explanation in Jer_2:10, Jer_2:11. In doing as the nations (Eze_11:12; Eze_16:47), Jerusalem had not done as they did, for they were at least true to tile gods whom they worshipped, and she had rebelled against her God. Some Hebrew manuscripts and some versions omit the negative, but this is probably a correction made in order to bring about a verbal agreement with Eze_11:12.
8Therefore thus saith the Lord GOD; Behold, I, even I, am against thee, and will execute judgments in the midst of thee in the sight of the nations.
Jamieson-Fausset-Brown
8. I, even I--awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate My righteous government before the nations by judgments on thee.
8. I, even I--awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate My righteous government before the nations by judgments on thee.
The Pulpit Commentary
Therefore, etc. The conjunction is emphatic. It was because Jerusalem, in her high estate had sinned so conspicuously that her punishment was to be equally conspicuous (comp. Lam_4:6; Amo_3:2).
Therefore, etc. The conjunction is emphatic. It was because Jerusalem, in her high estate had sinned so conspicuously that her punishment was to be equally conspicuous (comp. Lam_4:6; Amo_3:2).
9And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations.
Jamieson-Fausset-Brown
9. See on Eze 5:7.
that which I have not done--worse than any former judgments (La 4:6; Da 9:12). The prophecy includes the destruction of Jerusalem by the Romans, and the final one by Antichrist (Zec 13:8, 9; 14:2), as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldean conquest. There was to be a germinating evil in their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there was to be a peculiar manifestation of God's wrath against sin in their case [Fairbairn]. The higher the privileges the greater the punishment in the case of abuse of them. When God's greatest favor, the gospel, was given, and was abused by them, then "the wrath was to come on them to the uttermost" (1Th 2:16).
9. See on Eze 5:7.
that which I have not done--worse than any former judgments (La 4:6; Da 9:12). The prophecy includes the destruction of Jerusalem by the Romans, and the final one by Antichrist (Zec 13:8, 9; 14:2), as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldean conquest. There was to be a germinating evil in their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there was to be a peculiar manifestation of God's wrath against sin in their case [Fairbairn]. The higher the privileges the greater the punishment in the case of abuse of them. When God's greatest favor, the gospel, was given, and was abused by them, then "the wrath was to come on them to the uttermost" (1Th 2:16).
The Pulpit Commentary
I will do in thee, etc. The like words were spoken by our Lord of the destruction of the city that was then future (Mat_24:21); but the war, Is of Ezekiel manifestly refer to that which was within the horizon of his vision, and find their parallel in Dan_9:12; Lam_1:12; Lam_2:13.
I will do in thee, etc. The like words were spoken by our Lord of the destruction of the city that was then future (Mat_24:21); but the war, Is of Ezekiel manifestly refer to that which was within the horizon of his vision, and find their parallel in Dan_9:12; Lam_1:12; Lam_2:13.
10Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds.
Jamieson-Fausset-Brown
10. fathers ... eat ... sons--alluding to Moses' words (Le 26:29; De 28:53), with the additional sad feature, that "the sons should eat their fathers" (see 2Ki 6:28; Jr 19:9; La 2:20; 4:10).
10. fathers ... eat ... sons--alluding to Moses' words (Le 26:29; De 28:53), with the additional sad feature, that "the sons should eat their fathers" (see 2Ki 6:28; Jr 19:9; La 2:20; 4:10).
The Pulpit Commentary
The fathers shall eat their sons, etc. An echo from Le 26:29 and Deu_28:53. The words of Jer_19:9 and Lam_4:10 imply that horrors such as these occurred during the siege of the city by the Chaldeans, as they had occurred before in the siege of Samaria (2Ki_6:28, 2Ki_6:29), and were to occur afterwards in that by the Romans (Josephus, 'Bell Jud.,' 6.4. § 4). The whole remnant, etc. (comp. verse 2).
The fathers shall eat their sons, etc. An echo from Le 26:29 and Deu_28:53. The words of Jer_19:9 and Lam_4:10 imply that horrors such as these occurred during the siege of the city by the Chaldeans, as they had occurred before in the siege of Samaria (2Ki_6:28, 2Ki_6:29), and were to occur afterwards in that by the Romans (Josephus, 'Bell Jud.,' 6.4. § 4). The whole remnant, etc. (comp. verse 2).
Judgment Because the Sanctuary Is Defiled
11Wherefore, as I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity.
Jamieson-Fausset-Brown
11. as I live--the most solemn of oaths, pledging the self-existence of God for the certainty of the event.
defiled my sanctuary--the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols.
diminish--literally, "withdraw," namely, Mine "eye" (which presently follows), that is, My favors; Job 36:7 uses the Hebrew verb in the same way. As the Jews had withdrawn from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to De 4:2, "Ye shall not diminish aught from the word which I command you"; they had done so, therefore God diminishes them. The reading found in six manuscripts, "I will cut thee off," is not so good.
11. as I live--the most solemn of oaths, pledging the self-existence of God for the certainty of the event.
defiled my sanctuary--the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols.
diminish--literally, "withdraw," namely, Mine "eye" (which presently follows), that is, My favors; Job 36:7 uses the Hebrew verb in the same way. As the Jews had withdrawn from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to De 4:2, "Ye shall not diminish aught from the word which I command you"; they had done so, therefore God diminishes them. The reading found in six manuscripts, "I will cut thee off," is not so good.
The Pulpit Commentary
Because thou hast defiled my sanctuary, etc. For the full account of the nature of the abominations which are thus spoken of, see notes on Eze_8:1-18. This was, after all, the root evil of all other evils. Pollution of worship, the degradation of the highest element in man's nature, passed into pollution and degradation of his whole life. Even in our Lord's acted teaching, in Joh_2:15, Joh_2:16 and Mat_21:12, we have the same principle implied. Therefore will I also diminish thee, etc. The italics show that the last word is not in the Hebrew. The Revised Version margin suggests two other renderings.
(1) Therefore will I also withdraw mine eye that it shall not spare; and
(2) Therefore will I hew thee down. To these we may add the LXX. I will reject, and the Vulgate I will break in pieces, which apparently, like (2), imply a different reading. Most recent critics suggest conjectural emendations of the text. I incline to rest satisfied with the Authorized Version, and to explain it by Eze_16:27. The word implies not only the decrease, but the entire withdrawal of Jehovah's favour. Possibly there is an implied reference to the command of Deu_4:2; Deu_12:32. Jerusalem had "diminished" from the Law of God, had, as it were, erased the commandments which were of supreme obligation, and therefore, as by a lex talionis, God would diminish her. Neither will I have any pity. The words are, of course, anthropomorphic, and have therefore to be received with the necessary limitations. As the earthly minister of justice must not yield to a weak pity which would be incompatible with the assertion of the eternal law of righteousness, so neither will the Supreme Judge. There is a time for all things, and justice must do its work first, in order that there may be room for pity afterwards. For other assertions, which seems strange to us, of trials unpitying character of God, see Eze_7:4, Eze_7:9; Eze_8:18; Eze_9:10, et al.; Jer_13:14.
Because thou hast defiled my sanctuary, etc. For the full account of the nature of the abominations which are thus spoken of, see notes on Eze_8:1-18. This was, after all, the root evil of all other evils. Pollution of worship, the degradation of the highest element in man's nature, passed into pollution and degradation of his whole life. Even in our Lord's acted teaching, in Joh_2:15, Joh_2:16 and Mat_21:12, we have the same principle implied. Therefore will I also diminish thee, etc. The italics show that the last word is not in the Hebrew. The Revised Version margin suggests two other renderings.
(1) Therefore will I also withdraw mine eye that it shall not spare; and
(2) Therefore will I hew thee down. To these we may add the LXX. I will reject, and the Vulgate I will break in pieces, which apparently, like (2), imply a different reading. Most recent critics suggest conjectural emendations of the text. I incline to rest satisfied with the Authorized Version, and to explain it by Eze_16:27. The word implies not only the decrease, but the entire withdrawal of Jehovah's favour. Possibly there is an implied reference to the command of Deu_4:2; Deu_12:32. Jerusalem had "diminished" from the Law of God, had, as it were, erased the commandments which were of supreme obligation, and therefore, as by a lex talionis, God would diminish her. Neither will I have any pity. The words are, of course, anthropomorphic, and have therefore to be received with the necessary limitations. As the earthly minister of justice must not yield to a weak pity which would be incompatible with the assertion of the eternal law of righteousness, so neither will the Supreme Judge. There is a time for all things, and justice must do its work first, in order that there may be room for pity afterwards. For other assertions, which seems strange to us, of trials unpitying character of God, see Eze_7:4, Eze_7:9; Eze_8:18; Eze_9:10, et al.; Jer_13:14.
12A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.
Jamieson-Fausset-Brown
12. Statement in plain terms of what was intended by the symbols (Eze 5:2; see Eze 6:12; Jr 15:2; 21:9).
draw out ... sword after them--(Le 26:33). Skeptics object; no such thing happened under Zedekiah, as is here foretold; namely, that a third part of the nation should die by pestilence, a third part by the sword, and a third be scattered unto all winds, and a sword sent after them. But the prophecy is not restricted to Zedekiah's time. It includes all that Israel suffered, or was still to suffer, for their sins, especially those committed at that period (Eze 17:21). It only received its primary fulfilment under Zedekiah: numbers then died by the pestilence and by the sword; and numbers were scattered in all quarters and not carried to Babylonia alone, as the objectors assert (compare Ezr 1:4; Es 3:8; Ob 14).
pestilence ... and famine--signified by the symbol "fire" (Eze 5:2). Compare Is 13:8; La 5:10; plague and famine burning and withering the countenance, as fire does.
12. Statement in plain terms of what was intended by the symbols (Eze 5:2; see Eze 6:12; Jr 15:2; 21:9).
draw out ... sword after them--(Le 26:33). Skeptics object; no such thing happened under Zedekiah, as is here foretold; namely, that a third part of the nation should die by pestilence, a third part by the sword, and a third be scattered unto all winds, and a sword sent after them. But the prophecy is not restricted to Zedekiah's time. It includes all that Israel suffered, or was still to suffer, for their sins, especially those committed at that period (Eze 17:21). It only received its primary fulfilment under Zedekiah: numbers then died by the pestilence and by the sword; and numbers were scattered in all quarters and not carried to Babylonia alone, as the objectors assert (compare Ezr 1:4; Es 3:8; Ob 14).
pestilence ... and famine--signified by the symbol "fire" (Eze 5:2). Compare Is 13:8; La 5:10; plague and famine burning and withering the countenance, as fire does.
The Pulpit Commentary
A third part of thee, etc. (see note on Eze_5:2). The strange symbolic act is now interpreted. I will draw out a sword, etc. The phrase recurs in Eze_12:14, and is found in Le 26:33—an echo, like so many other passages in Ezekiel, from what seems to have been his favourite storehouse of thought and language (Leviticus 17-26.).
A third part of thee, etc. (see note on Eze_5:2). The strange symbolic act is now interpreted. I will draw out a sword, etc. The phrase recurs in Eze_12:14, and is found in Le 26:33—an echo, like so many other passages in Ezekiel, from what seems to have been his favourite storehouse of thought and language (Leviticus 17-26.).
13Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken it in my zeal, when I have accomplished my fury in them.
Jamieson-Fausset-Brown
13. cause my fury to rest upon them--as on its proper and permanent resting-place (Is 30:32, Margin).
I will be comforted--expressed in condescension to man's conceptions; signifying His satisfaction in the vindication of His justice by His righteous judgments (De 28:63; Pr 1:26; Is 1:24).
they shall how--by bitter experience.
13. cause my fury to rest upon them--as on its proper and permanent resting-place (Is 30:32, Margin).
I will be comforted--expressed in condescension to man's conceptions; signifying His satisfaction in the vindication of His justice by His righteous judgments (De 28:63; Pr 1:26; Is 1:24).
they shall how--by bitter experience.
The Pulpit Commentary
I will cause my fury to rest upon them, etc.; Revised Version, I will satisfy, etc. The phrase meets us again in Eze_16:42; Eze_21:17; Eze_24:13. To "rest" here is to "repose" rather than to "abide." The thought is that a righteous anger, like that of Jehovah, rests (i.e. is quieted) when it has done its work, and that in this sense God is "comforted," either as rejoicing in the punishment of evil for its own sake (as in Deu_28:63; Isa_1:24), or because the punishment does its work in leading men to repentance. Israel may be comforted, because God is comforted as he sees that his judgments have done their work, and that his wrath can find repose. Have spoken in my zeal. The thought implied is that what is spoken in the earnest purpose of "zeal" will assuredly be carried into execution (comp. Isa_9:7; Isa_37:32). Men might deride the prophet's warning as an idle threat. It would prove itself to have come from God.
I will cause my fury to rest upon them, etc.; Revised Version, I will satisfy, etc. The phrase meets us again in Eze_16:42; Eze_21:17; Eze_24:13. To "rest" here is to "repose" rather than to "abide." The thought is that a righteous anger, like that of Jehovah, rests (i.e. is quieted) when it has done its work, and that in this sense God is "comforted," either as rejoicing in the punishment of evil for its own sake (as in Deu_28:63; Isa_1:24), or because the punishment does its work in leading men to repentance. Israel may be comforted, because God is comforted as he sees that his judgments have done their work, and that his wrath can find repose. Have spoken in my zeal. The thought implied is that what is spoken in the earnest purpose of "zeal" will assuredly be carried into execution (comp. Isa_9:7; Isa_37:32). Men might deride the prophet's warning as an idle threat. It would prove itself to have come from God.
14Moreover I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by.
Jamieson-Fausset-Brown
14. reproach among the nations--They whose idolatries Israel had adopted, instead of comforting, would only exult in their calamities brought on by those idolatries (compare Lu 15:15).
14. reproach among the nations--They whose idolatries Israel had adopted, instead of comforting, would only exult in their calamities brought on by those idolatries (compare Lu 15:15).
The Pulpit Commentary
In the sight of them that pass by. The phrase reminds us of Lam_1:12; Lam_2:15 : and the latter was probably a conscious reproduction of it. The scorn and mockery of the heathen who rejoiced in her humiliation were to be the keenest pang in the punishment of the guilty city.
In the sight of them that pass by. The phrase reminds us of Lam_1:12; Lam_2:15 : and the latter was probably a conscious reproduction of it. The scorn and mockery of the heathen who rejoiced in her humiliation were to be the keenest pang in the punishment of the guilty city.
15So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the LORD have spoken it.
Jamieson-Fausset-Brown
15. instruction--literally, "a corrective chastisement," that is, a striking example to warn all of the fatal consequences of sin. For "it shall be"; all ancient versions have "thou," which the connection favors.
15. instruction--literally, "a corrective chastisement," that is, a striking example to warn all of the fatal consequences of sin. For "it shall be"; all ancient versions have "thou," which the connection favors.
The Pulpit Commentary
A reproach and a taunt, etc. An echo of Deu_28:37. The accumulation of synonyms in both clauses of the verse is eminently characteristic of Ezekiel's style. Word follows word, like the strokes of a sledge hammer. The word for "instruction" is that which occurs so often in the Book of Proverbs (Pro_1:2, Pro_1:3, and in twenty-two other passages). In Deu_11:12; Isa_53:5; Jer_30:14, the Authorized Version renders it "chastisement," and that sense is manifestly implied here. Jerusalem was, as it were, to be the great object lesson in God's education of mankind. And the final stroke of all is that the words were not the prophet's own, but "I the Lord have spokes it." The words reappear in Jer_30:17.
A reproach and a taunt, etc. An echo of Deu_28:37. The accumulation of synonyms in both clauses of the verse is eminently characteristic of Ezekiel's style. Word follows word, like the strokes of a sledge hammer. The word for "instruction" is that which occurs so often in the Book of Proverbs (Pro_1:2, Pro_1:3, and in twenty-two other passages). In Deu_11:12; Isa_53:5; Jer_30:14, the Authorized Version renders it "chastisement," and that sense is manifestly implied here. Jerusalem was, as it were, to be the great object lesson in God's education of mankind. And the final stroke of all is that the words were not the prophet's own, but "I the Lord have spokes it." The words reappear in Jer_30:17.
16When I shall send upon them the evil arrows of famine, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread:
Jamieson-Fausset-Brown
16. arrows of famine--hail, rain, mice, locusts, mildew (see De 32:23, 24).
increase the famine--literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [Calvin], which I will congregate as the forces of an invading army, to bring famine on you.
16. arrows of famine--hail, rain, mice, locusts, mildew (see De 32:23, 24).
increase the famine--literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [Calvin], which I will congregate as the forces of an invading army, to bring famine on you.
The Pulpit Commentary
The evil arrows of famine, etc. The thought of the "arrows" of God's judgment may have been taken from Deu_32:23, Deu_32:42, and occurs frequently also in the Psalms (Psa_7:13; Psa_38:2, et al.). Clothed in the language of poetry, the attributes of Jehovah included those of the Far-darter of the Greeks. Which shall be for their destruction, etc.; better, as Revised Version, that are for destruction. Ewald looks on the noun as a personification, like Abaddon, also translated "destruction" in Job_28:22 and Pro_15:11, and renders the words, "that are from hell;" but there seems no special reason for assuming such a meaning here. It is noticable that, as in the symbolism of Eze_4:9-17, the laminae is more prominent in Ezekiel's thoughts than the other punishments.
The evil arrows of famine, etc. The thought of the "arrows" of God's judgment may have been taken from Deu_32:23, Deu_32:42, and occurs frequently also in the Psalms (Psa_7:13; Psa_38:2, et al.). Clothed in the language of poetry, the attributes of Jehovah included those of the Far-darter of the Greeks. Which shall be for their destruction, etc.; better, as Revised Version, that are for destruction. Ewald looks on the noun as a personification, like Abaddon, also translated "destruction" in Job_28:22 and Pro_15:11, and renders the words, "that are from hell;" but there seems no special reason for assuming such a meaning here. It is noticable that, as in the symbolism of Eze_4:9-17, the laminae is more prominent in Ezekiel's thoughts than the other punishments.
17So will I send upon you famine and evil beasts, and they shall bereave thee: and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it.
Jamieson-Fausset-Brown
17. beasts--perhaps meaning destructive conquerors (Da 7:4). Rather, literal "beasts," which infest desolated regions such as Judea was to become (compare Eze 34:28; Ex 23:29; De 32:24; 2Ki 17:25). The same threat is repeated in manifold forms to awaken the careless.
sword--civil war.
17. beasts--perhaps meaning destructive conquerors (Da 7:4). Rather, literal "beasts," which infest desolated regions such as Judea was to become (compare Eze 34:28; Ex 23:29; De 32:24; 2Ki 17:25). The same threat is repeated in manifold forms to awaken the careless.
sword--civil war.
The Pulpit Commentary
Evil beasts, etc. These appear in like connection in Ezekiel's favourite textbooks (comp. Le Eze_26:6, 22; Deu_32:24). They reappear in Eze_14:15, Eze_14:21. Historically, we have an example of the suffering thus caused in the lions of 2Ki_17:25, when towns and villages were deserted, and the unburied carcases of those who had died by famine, or pestilence, or the sword, were everywhere to attract them from afar. This was, of course, the natural and inevitable result. Pestilence and blood, etc. As this is followed by the work of the sword, "blood" probably points to some special form of plague, possibly dysentery (Act_28:8, Revised Version), or carbuncles, like Hezekiah's boil (Isa_38:21). The same combination appears in Eze_14:19; Eze_28:23.
Evil beasts, etc. These appear in like connection in Ezekiel's favourite textbooks (comp. Le Eze_26:6, 22; Deu_32:24). They reappear in Eze_14:15, Eze_14:21. Historically, we have an example of the suffering thus caused in the lions of 2Ki_17:25, when towns and villages were deserted, and the unburied carcases of those who had died by famine, or pestilence, or the sword, were everywhere to attract them from afar. This was, of course, the natural and inevitable result. Pestilence and blood, etc. As this is followed by the work of the sword, "blood" probably points to some special form of plague, possibly dysentery (Act_28:8, Revised Version), or carbuncles, like Hezekiah's boil (Isa_38:21). The same combination appears in Eze_14:19; Eze_28:23.
THE HOLY BIBLE
Ezekiel
Chapter 5
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