Ezekiel · Chapter 5

V. 1. Take-Thus foretel the mourning, reproach, and deformity that are coming, for all this is signified by shaving the head and beard.

Verses 1. - 4. Take thee a sharp knife] Among the Israelites, and indeed among most ancient nations, there were very few edge-tools. The sword was the chief; and this was used as a knife, a razor, &c., according to its different length and sharpness. It is likely that only one kind of instrument is here intended; a knife or short sword, to be employed as a razor. Here is a new emblem produced, in order to mark out the coming evils. 1. The prophet represents the Jewish nation. 2. His hair, the people. 3. The razor, the Chaldeans. 4. The cutting the beard and hair, the calamities, sorrows, and disgrace coming upon the people. Cutting off the hair was a sign of mourning; see on Jeremiah 45:5; 48:37; and also a sign of great disgrace; see 2 Samuel 10:4. 5. He is ordered to divide the hair, Ezekiel 5:2, into three equal parts, to intimate the different degrees and kinds of punishment which should fall upon the people. 6. The balances, Ezekiel 5:1, were to represent the Divine justice, and the exactness with which God’s judgments should be distributed among the offenders. 7. This hair, divided into three parts, is to be disposed of thus:

1. A third part is to be burnt in the midst of the city, to show that so many should perish by famine and pestilence during the siege. 2. Another third part he was to cut in small portions about the city, (that figure which he had pourtrayed upon the brick,) to signify those who should perish in different sorties, and in defending the walls. 3. And the remaining third part he was to scatter in the wind, to point out those who should be driven into captivity. And, 4. The sword following them was intended to show that their lives should be at the will of their captors, and that many of them should perish by the sword in their dispersions. 5. The few hairs which he was to take in his skirts, Ezekiel 5:3, was intended to represent those few Jews that should be left in the land under Gedaliah, after the taking of the city. 6. The throwing a part of these last into the fire, Ezekiel 5:4, was intended to show the miseries that these suffered in Judea, in Egypt, and finally in their being also carried away into Babylon on the conquest of Egypt by Nebuchadnezzar. See these transactions particularly pointed out in the notes on Jeremiah, chapters 40., 41., 42. Some think that this prophecy may refer to the persecution of the Jews by Antiochus Epiphanes.

Verse 1. Take thee a sharp knife, take thee a barber’s razor — The latter expression explains the former; and cause it to pass upon thy head, &c. — Hair being then accounted an ornament, and baldness a token of sorrow, therefore shaving denoted calamity or desolation. “Among the Arabs,” says Harmer, chap. 6. observ. 23, “there cannot be a greater stamp of infamy than to cut off any one’s beard: and many among them would prefer death to this kind of punishment. And as they would think it a grievous calamity to lose it, so they carry things so far as to beg for the sake of it, ‘By your beard, by the life of your beard, do.’ In like manner some of the benedictions are, ‘God preserve your blessed beard, God pour his blessings on your beard.’ And when they would express their value for a thing, they say, ‘It is worth more than his beard.’ I never had so clear an apprehension, I must confess, as after I had read these accounts, of the intended energy of that thought of Ezekiel, where the inhabitants are compared to the hair of the prophet’s head and beard. The passage seems to signify, that though the inhabitants of Jerusalem had been dear to God, as the hair of an eastern beard to its owner, yet that they should be taken away and consumed, one part by pestilence and famine, another part by the sword, and a third by the calamities of an exile.” See note on 2 Samuel 10:4. And then take the balances, &c. — A symbol of God’s justice, as the razor was of his wrath; to weigh and divide the hair — What the prophet is here commanded to do was by way of another emblematical representation of what was to happen to the inhabitants of Judea and Jerusalem. The hair signified the Jewish people; shaving the hair with a razor, the divine vengeance; the weighing of the hair in the balances, the divine equity, which metes out to every one what is just and right; the dividing of the hair, the punishments allotted to different persons of them.

Verse 1, 2. Son of man, take thee a sharp knife—a barber’s razor. Clip thy hair, and shave thy beard. Then divide and subdivide the hair into twenty four parts, and take eight parts, precisely the third, and burn the hair within thy beautiful configuration or model-city. Cut the second portion in pieces, to designate the slaughter of the people by sword and famine. Scatter the third part in the wind, towards Egypt and the southern nations, after whom I will send the sword of the Chaldean, as stated in the latter chapters of Jeremiah.

1. A sharp knife,… a barber’s razor — The prophet uses a knife (literally, sword) as a razor — or, less probably, his razor is called a sword (Ewald) — to make the meaning more plain that the people are to be cut off by the sword, which Isaiah previously in this connection had actually called “a razor” (Isaiah 7:20). The hair in all oriental symbolism stands for the life. To sacrifice the hair is to symbolically sacrifice the life. (See note 16:21, and Oneil’s Night of the Gods, 1:312.) The priests were forbidden by law to shave (Leviticus 19:27; 21:5); this therefore was another act which, when he saw it in the future, had made him “hot” and “bitter” (Ezekiel 3:14). Balances to weigh — No slightest inaccuracy is permitted. The exact judicial punishment must be executed (Deuteronomy 16:20; Daniel 5:27).

V. 2. A third part-Described on the tile, Ezekiel 4:1, a type of what should be done in Jerusalem. The days-When the three hundred and ninety days of thy lying against the portrayed city shall be ended. With a knife-To signify them that fall by the sword. Scatter-To typify them that fell to the Chaldeans, or fled to Egypt, or other countries.

Verses 1. - 4. Take thee a sharp knife] Among the Israelites, and indeed among most ancient nations, there were very few edge-tools. The sword was the chief; and this was used as a knife, a razor, &c., according to its different length and sharpness. It is likely that only one kind of instrument is here intended; a knife or short sword, to be employed as a razor. Here is a new emblem produced, in order to mark out the coming evils. 1. The prophet represents the Jewish nation. 2. His hair, the people. 3. The razor, the Chaldeans. 4. The cutting the beard and hair, the calamities, sorrows, and disgrace coming upon the people. Cutting off the hair was a sign of mourning; see on Jeremiah 45:5; 48:37; and also a sign of great disgrace; see 2 Samuel 10:4. 5. He is ordered to divide the hair, Ezekiel 5:2, into three equal parts, to intimate the different degrees and kinds of punishment which should fall upon the people. 6. The balances, Ezekiel 5:1, were to represent the Divine justice, and the exactness with which God’s judgments should be distributed among the offenders. 7. This hair, divided into three parts, is to be disposed of thus:

1. A third part is to be burnt in the midst of the city, to show that so many should perish by famine and pestilence during the siege. 2. Another third part he was to cut in small portions about the city, (that figure which he had pourtrayed upon the brick,) to signify those who should perish in different sorties, and in defending the walls. 3. And the remaining third part he was to scatter in the wind, to point out those who should be driven into captivity. And, 4. The sword following them was intended to show that their lives should be at the will of their captors, and that many of them should perish by the sword in their dispersions. 5. The few hairs which he was to take in his skirts, Ezekiel 5:3, was intended to represent those few Jews that should be left in the land under Gedaliah, after the taking of the city. 6. The throwing a part of these last into the fire, Ezekiel 5:4, was intended to show the miseries that these suffered in Judea, in Egypt, and finally in their being also carried away into Babylon on the conquest of Egypt by Nebuchadnezzar. See these transactions particularly pointed out in the notes on Jeremiah, chapters 40., 41., 42. Some think that this prophecy may refer to the persecution of the Jews by Antiochus Epiphanes.

Verses 2-4. Thou shall burn a third part in the midst of the city — In the midst of that portraiture of the city, which the prophet was commanded to make, chap. 4:1. This signified the destruction of the inhabitants within the city by famine and pestilence; for both famine and pestilence may be said to burn, as they make great havoc, and consume as fast as fire. Thou shalt take a third part, and smite about it with a knife — To show that a third part of the inhabitants should be slain with the sword; either in the sallies they made out of the city against the enemy, or when the city was taken by assault. A third part thou shalt scatter in the wind — This signified that a part of them should be dispersed into various countries, as the chaff is dispersed by the wind; I will draw out a sword after them — My vengeance shall pursue them in their dispersions, and they shall be everywhere exposed to suffer violence and injury. Also take a few and bind them in thy skirts — The Hebrew is, in thy wings. This signified that a small part of them should be preserved in the land; and accordingly we find that Nebuzar-adan, captain-general of the king of Babylon, left a few of them in the land under Gedaliah, as we read Jeremiah 40:5, 6. Then take of them again, and cast them into the midst of the fire — This expressed the calamity and destruction which should arise from this small remnant differing among themselves: some espousing the part of Gedaliah, who had been set over them by the Babylonians, and was a good man; and others joining themselves to Ishmael, one of the blood of David, but a wicked man; who formed a conspiracy against Gedaliah, and treacherously slew him, which was the occasion of the utter ruin of that poor remainder of the Jews, which were left in their native country. For thereupon some of them went down into Egypt, where they were all consumed according to Jeremiah’s prophecy against them, Jeremiah 44:11, &c., and the rest who remained in the land were entirely carried away captive by Nebuzar-adan, Jeremiah 52:30.

Verse 1, 2. Son of man, take thee a sharp knife—a barber’s razor. Clip thy hair, and shave thy beard. Then divide and subdivide the hair into twenty four parts, and take eight parts, precisely the third, and burn the hair within thy beautiful configuration or model-city. Cut the second portion in pieces, to designate the slaughter of the people by sword and famine. Scatter the third part in the wind, towards Egypt and the southern nations, after whom I will send the sword of the Chaldean, as stated in the latter chapters of Jeremiah.

2. Burn… when the days of the siege are fulfilled — This would indicate that, although so closely following the command to lie upon his side (Ezekiel 4:4, etc.), the acting out of this symbolic picture must be delayed until his one hundred and ninety days of silent and motionless watching of the besieged city are finished. The hair will then be burned on the tile in the midst of the besieged city (Ezekiel 4:1). Smite about it with a knife — “It” refers to the city, as is seen from verse 12. The prophet must throw the second lot of hair “about the city” and smite it as it falls. The meaning is that those who escape from the famine and pestilence within the city will fall by the sword outside the gates. I will draw out a sword — Those who do not fall in the city or its suburbs, but fly to distant places, will not escape. Jehovah’s sword — in the hand of the heathen — will still follow them (Jeremiah 9:16).

V. 3. Take-Of the last third. Bind-As men tied up in the skirt of their garment what they would not lose: to signify the small remnant.

Verses 1. - 4. Take thee a sharp knife] Among the Israelites, and indeed among most ancient nations, there were very few edge-tools. The sword was the chief; and this was used as a knife, a razor, &c., according to its different length and sharpness. It is likely that only one kind of instrument is here intended; a knife or short sword, to be employed as a razor. Here is a new emblem produced, in order to mark out the coming evils. 1. The prophet represents the Jewish nation. 2. His hair, the people. 3. The razor, the Chaldeans. 4. The cutting the beard and hair, the calamities, sorrows, and disgrace coming upon the people. Cutting off the hair was a sign of mourning; see on Jeremiah 45:5; 48:37; and also a sign of great disgrace; see 2 Samuel 10:4. 5. He is ordered to divide the hair, Ezekiel 5:2, into three equal parts, to intimate the different degrees and kinds of punishment which should fall upon the people. 6. The balances, Ezekiel 5:1, were to represent the Divine justice, and the exactness with which God’s judgments should be distributed among the offenders. 7. This hair, divided into three parts, is to be disposed of thus:

1. A third part is to be burnt in the midst of the city, to show that so many should perish by famine and pestilence during the siege. 2. Another third part he was to cut in small portions about the city, (that figure which he had pourtrayed upon the brick,) to signify those who should perish in different sorties, and in defending the walls. 3. And the remaining third part he was to scatter in the wind, to point out those who should be driven into captivity. And, 4. The sword following them was intended to show that their lives should be at the will of their captors, and that many of them should perish by the sword in their dispersions. 5. The few hairs which he was to take in his skirts, Ezekiel 5:3, was intended to represent those few Jews that should be left in the land under Gedaliah, after the taking of the city. 6. The throwing a part of these last into the fire, Ezekiel 5:4, was intended to show the miseries that these suffered in Judea, in Egypt, and finally in their being also carried away into Babylon on the conquest of Egypt by Nebuchadnezzar. See these transactions particularly pointed out in the notes on Jeremiah, chapters 40., 41., 42. Some think that this prophecy may refer to the persecution of the Jews by Antiochus Epiphanes.

Verses 2-4. Thou shall burn a third part in the midst of the city — In the midst of that portraiture of the city, which the prophet was commanded to make, chap. 4:1. This signified the destruction of the inhabitants within the city by famine and pestilence; for both famine and pestilence may be said to burn, as they make great havoc, and consume as fast as fire. Thou shalt take a third part, and smite about it with a knife — To show that a third part of the inhabitants should be slain with the sword; either in the sallies they made out of the city against the enemy, or when the city was taken by assault. A third part thou shalt scatter in the wind — This signified that a part of them should be dispersed into various countries, as the chaff is dispersed by the wind; I will draw out a sword after them — My vengeance shall pursue them in their dispersions, and they shall be everywhere exposed to suffer violence and injury. Also take a few and bind them in thy skirts — The Hebrew is, in thy wings. This signified that a small part of them should be preserved in the land; and accordingly we find that Nebuzar-adan, captain-general of the king of Babylon, left a few of them in the land under Gedaliah, as we read Jeremiah 40:5, 6. Then take of them again, and cast them into the midst of the fire — This expressed the calamity and destruction which should arise from this small remnant differing among themselves: some espousing the part of Gedaliah, who had been set over them by the Babylonians, and was a good man; and others joining themselves to Ishmael, one of the blood of David, but a wicked man; who formed a conspiracy against Gedaliah, and treacherously slew him, which was the occasion of the utter ruin of that poor remainder of the Jews, which were left in their native country. For thereupon some of them went down into Egypt, where they were all consumed according to Jeremiah’s prophecy against them, Jeremiah 44:11, &c., and the rest who remained in the land were entirely carried away captive by Nebuzar-adan, Jeremiah 52:30.

Ver. 3, 4. Thou shalt also take of the hairs a few in number sewed in the hem of thy toga, and carry them about, and burn the others, to portend the wanderings of the few remaining ten tribes, pursued by incessant calamities.

3, 4. To take a few hairs “by number,” and preserve them thus carefully only emphasizes the fate of the mass; but even of this remnant (Isaiah 10:20-22; 11:11; Ezekiel 6:8, 9), flying into exile, whom Jehovah in the person of the prophet would gladly bind to his person, some will be lost. For thereof [literally, from thence] shall a fire come forth — The punishment which falls upon the rebellious exiles whom Jehovah has tried to save will be felt by the whole nation.

V. 4. Of them-Out of that little remnant. In the fire-For their sin against God, their discontents at their state, and conspiracies against their governor, another fire shall break out which shall devour the most, and be near consuming all the houses of Israel.

Verses 1. - 4. Take thee a sharp knife] Among the Israelites, and indeed among most ancient nations, there were very few edge-tools. The sword was the chief; and this was used as a knife, a razor, &c., according to its different length and sharpness. It is likely that only one kind of instrument is here intended; a knife or short sword, to be employed as a razor. Here is a new emblem produced, in order to mark out the coming evils. 1. The prophet represents the Jewish nation. 2. His hair, the people. 3. The razor, the Chaldeans. 4. The cutting the beard and hair, the calamities, sorrows, and disgrace coming upon the people. Cutting off the hair was a sign of mourning; see on Jeremiah 45:5; 48:37; and also a sign of great disgrace; see 2 Samuel 10:4. 5. He is ordered to divide the hair, Ezekiel 5:2, into three equal parts, to intimate the different degrees and kinds of punishment which should fall upon the people. 6. The balances, Ezekiel 5:1, were to represent the Divine justice, and the exactness with which God’s judgments should be distributed among the offenders. 7. This hair, divided into three parts, is to be disposed of thus:

1. A third part is to be burnt in the midst of the city, to show that so many should perish by famine and pestilence during the siege. 2. Another third part he was to cut in small portions about the city, (that figure which he had pourtrayed upon the brick,) to signify those who should perish in different sorties, and in defending the walls. 3. And the remaining third part he was to scatter in the wind, to point out those who should be driven into captivity. And, 4. The sword following them was intended to show that their lives should be at the will of their captors, and that many of them should perish by the sword in their dispersions. 5. The few hairs which he was to take in his skirts, Ezekiel 5:3, was intended to represent those few Jews that should be left in the land under Gedaliah, after the taking of the city. 6. The throwing a part of these last into the fire, Ezekiel 5:4, was intended to show the miseries that these suffered in Judea, in Egypt, and finally in their being also carried away into Babylon on the conquest of Egypt by Nebuchadnezzar. See these transactions particularly pointed out in the notes on Jeremiah, chapters 40., 41., 42. Some think that this prophecy may refer to the persecution of the Jews by Antiochus Epiphanes.

Verses 2-4. Thou shall burn a third part in the midst of the city — In the midst of that portraiture of the city, which the prophet was commanded to make, chap. 4:1. This signified the destruction of the inhabitants within the city by famine and pestilence; for both famine and pestilence may be said to burn, as they make great havoc, and consume as fast as fire. Thou shalt take a third part, and smite about it with a knife — To show that a third part of the inhabitants should be slain with the sword; either in the sallies they made out of the city against the enemy, or when the city was taken by assault. A third part thou shalt scatter in the wind — This signified that a part of them should be dispersed into various countries, as the chaff is dispersed by the wind; I will draw out a sword after them — My vengeance shall pursue them in their dispersions, and they shall be everywhere exposed to suffer violence and injury. Also take a few and bind them in thy skirts — The Hebrew is, in thy wings. This signified that a small part of them should be preserved in the land; and accordingly we find that Nebuzar-adan, captain-general of the king of Babylon, left a few of them in the land under Gedaliah, as we read Jeremiah 40:5, 6. Then take of them again, and cast them into the midst of the fire — This expressed the calamity and destruction which should arise from this small remnant differing among themselves: some espousing the part of Gedaliah, who had been set over them by the Babylonians, and was a good man; and others joining themselves to Ishmael, one of the blood of David, but a wicked man; who formed a conspiracy against Gedaliah, and treacherously slew him, which was the occasion of the utter ruin of that poor remainder of the Jews, which were left in their native country. For thereupon some of them went down into Egypt, where they were all consumed according to Jeremiah’s prophecy against them, Jeremiah 44:11, &c., and the rest who remained in the land were entirely carried away captive by Nebuzar-adan, Jeremiah 52:30.

Ver. 3, 4. Thou shalt also take of the hairs a few in number sewed in the hem of thy toga, and carry them about, and burn the others, to portend the wanderings of the few remaining ten tribes, pursued by incessant calamities.

3, 4. To take a few hairs “by number,” and preserve them thus carefully only emphasizes the fate of the mass; but even of this remnant (Isaiah 10:20-22; 11:11; Ezekiel 6:8, 9), flying into exile, whom Jehovah in the person of the prophet would gladly bind to his person, some will be lost. For thereof [literally, from thence] shall a fire come forth — The punishment which falls upon the rebellious exiles whom Jehovah has tried to save will be felt by the whole nation.

V. 5. This is Jerusalem-This portrayed city, is typically Jerusalem. The midst-Jerusalem was set in the midst of the nations, to be as the heart in the body, to invigorate the dead world with a divine life, as well as to enlighten the dark world with a divine light.

Verse 5. This is Jerusalem: I have set it in the midst of the nations] I have made this city the most eminent and the most illustrious in the world. Some think that these words refer to its geographical situation, as being equally in the centre of the habitable world. But any point on a globe is its centre, no matter where laid down; and it would not be difficult to show that even this literal sense is tolerably correct. But the point which is the centre of the greatest portion of land that can be exhibited on one hemisphere is the capital of the British empire. See my Sermon on the universal spread of the Gospel.

Verses 5, 6. Thus saith the Lord, This is Jerusalem — Here the explication of the foregoing type is given, namely, that the hair to be shaved off signified Jerusalem, which was to be destroyed. I have set it in the midst of the nations — I set Jerusalem in the midst of the heathen nations, that it might be a pattern of religion and virtue to them: that the Egyptians, Syrians, Arabians, &c., might take example from her. Jerusalem was set in the midst of the nations to be as the heart in the human body, to invigorate the dead world with a divine life, as well as to enlighten the dark world with a divine light. And she hath changed my judgments into wickedness — Instead of following my judgments, and the precepts I gave her for the conduct of life, she hath given herself up to wickedness. More than the nations — She hath sinned against clearer light and stronger convictions of duty than the heathen nations, and therefore has contracted greater guilt, and deserved greater punishment than they. And my statutes more than the countries round about her — None of the countries round about had the statutes of Jehovah delivered to them, for he made known his statutes only to Israel: the meaning of this therefore must be, that the nations round about were more observant of the statutes and precepts delivered to them by men than the Israelites were of those delivered to them by God. Thus we find from Jeremiah, that the Rechabites were much more observant of the precepts (though no easy ones) which their father or first founder enjoined them, than the Israelites were of the commandments given them by God.

Ver. 5. This is Jerusalem. I have set it in the midst of the nations. A city chosen of God, a city favoured above all with the victories of David, with the glorious peace of Solomon, and whose fame reached to the ends of the earth. It was grace that raised Jerusalem to glory; it was sin that covered her with shame. Pale and bloody was the wane of her moon.

5. In the midst of the nations — The mediaeval geographies made Palestine the center of the world, and the exact “navel of the earth” is yet pointed out in Jerusalem. This is foolish, but the fact remains that in ancient times the Holy Land was in a peculiar sense “in the midst of the nations,” with Egypt to the south, Arabia and the Mesopotamian powers to the east, Phoenicia to the north, and the isles of the Greeks to the west. (Introduction to Daniel, III, 4.)

V. 6. More-More than the heathen.

Verse 6. She hath changed my judgments] God shows the reason why he deals with Jerusalem in greater severity than with the surrounding nations; because she was more wicked than they. Bad and idolatrous as they were, they had a greater degree of morality among them than the Jews had. Having fallen from the true God, they became more abominable than others in proportion to the height, eminence, and glory from which they had fallen. This is the common case of backsliders; they frequently, in their fall, become tenfold more the children of wrath than they were before.

Verses 5, 6. Thus saith the Lord, This is Jerusalem — Here the explication of the foregoing type is given, namely, that the hair to be shaved off signified Jerusalem, which was to be destroyed. I have set it in the midst of the nations — I set Jerusalem in the midst of the heathen nations, that it might be a pattern of religion and virtue to them: that the Egyptians, Syrians, Arabians, &c., might take example from her. Jerusalem was set in the midst of the nations to be as the heart in the human body, to invigorate the dead world with a divine life, as well as to enlighten the dark world with a divine light. And she hath changed my judgments into wickedness — Instead of following my judgments, and the precepts I gave her for the conduct of life, she hath given herself up to wickedness. More than the nations — She hath sinned against clearer light and stronger convictions of duty than the heathen nations, and therefore has contracted greater guilt, and deserved greater punishment than they. And my statutes more than the countries round about her — None of the countries round about had the statutes of Jehovah delivered to them, for he made known his statutes only to Israel: the meaning of this therefore must be, that the nations round about were more observant of the statutes and precepts delivered to them by men than the Israelites were of those delivered to them by God. Thus we find from Jeremiah, that the Rechabites were much more observant of the precepts (though no easy ones) which their father or first founder enjoined them, than the Israelites were of the commandments given them by God.

6. Changed my judgments into wickedness… and my statutes — Literally, rebelled against my judgments in doing wickedness… and against my statutes. “Judgments” are not here Jehovah’s afflictive penalties, but his judicial decrees.

V. 7. Multiplied-In idols, superstitions, and wickedness. Neither-You have exceeded them in superstition and idolatry, and fallen short of them in moral virtues.

Verses 7-9. Therefore, because ye multiplied more than the nations — Their multiplying, in the common sense of the word, was a blessing promised to them, and could not be alleged against them as a crime; therefore a word ought to be supplied here, as is done in many versions, namely, because ye multiplied your crimes, or wickedness, more than the nations, &c., neither have done according to the judgments [or manners] of the nations that are round about you — Namely, by persevering in the religion of your forefathers: you have not been so constant and zealous for the true religion as they have been for a false one. Or, as others interpret the clause, You have exceeded them in superstition and idolatry, and fallen short of them in moral duties. Therefore, behold, I, even I, am against thee — I will vindicate my laws from being contemned as they have been by you; for why should I suffer it to be said, See how they who profess to worship the true and only God, live immersed in wickedness, and without any virtue? And I will do in thee that which I have not done — As your sins have particular aggravations above those of other nations, so your punishment shall be proportionably greater. I will not do any more the like — The punishments you shall suffer shall be more remarkable for their greatness than those I shall at any time inflict upon other nations.

Ver. 7. Because ye multiplied more than the nations. The increase of the Hebrew population was great in Egypt; it was equally so in the time of David, and during the reign of Solomon. Reliance may therefore be placed in the characteristic blessings of the covenant, and all the promises of the everliving and faithful God.

7. Because ye multiplied — R.V., “Because ye are turbulent;” but Cornill’s emendation seems commendable: “because ye are rebellious.” Neither have done according to the judgments of the nations — Not only have they failed to live up to the rules of right which Jehovah has approved and ordained, but they have even fallen below the heathen standard of righteousness (Ezekiel 16:47, 48; Jeremiah 2:10, 11).

Verses 7-9. Therefore, because ye multiplied more than the nations — Their multiplying, in the common sense of the word, was a blessing promised to them, and could not be alleged against them as a crime; therefore a word ought to be supplied here, as is done in many versions, namely, because ye multiplied your crimes, or wickedness, more than the nations, &c., neither have done according to the judgments [or manners] of the nations that are round about you — Namely, by persevering in the religion of your forefathers: you have not been so constant and zealous for the true religion as they have been for a false one. Or, as others interpret the clause, You have exceeded them in superstition and idolatry, and fallen short of them in moral duties. Therefore, behold, I, even I, am against thee — I will vindicate my laws from being contemned as they have been by you; for why should I suffer it to be said, See how they who profess to worship the true and only God, live immersed in wickedness, and without any virtue? And I will do in thee that which I have not done — As your sins have particular aggravations above those of other nations, so your punishment shall be proportionably greater. I will not do any more the like — The punishments you shall suffer shall be more remarkable for their greatness than those I shall at any time inflict upon other nations.

8. Will execute judgments — Rebellion against the righteous decrees of Jehovah concerning right actions and acceptable worship brings upon the nation righteous decrees of punishment. In the Hebrew there is a word play which cannot be rendered into English.

V. 9. Not done-Though the old world perished by water, and Sodom by fire, yet neither one or other was so lingering a death.

Verse 9. I will do in thee that which I have not done] The destruction of Jerusalem by Nebuchadnezzar was one of the greatest calamities that ever fell on any nation or place before; and that by the Romans under Titus exceeded all that has taken place since. These two sackages of that city have no parallel in the history of mankind.

Verses 7-9. Therefore, because ye multiplied more than the nations — Their multiplying, in the common sense of the word, was a blessing promised to them, and could not be alleged against them as a crime; therefore a word ought to be supplied here, as is done in many versions, namely, because ye multiplied your crimes, or wickedness, more than the nations, &c., neither have done according to the judgments [or manners] of the nations that are round about you — Namely, by persevering in the religion of your forefathers: you have not been so constant and zealous for the true religion as they have been for a false one. Or, as others interpret the clause, You have exceeded them in superstition and idolatry, and fallen short of them in moral duties. Therefore, behold, I, even I, am against thee — I will vindicate my laws from being contemned as they have been by you; for why should I suffer it to be said, See how they who profess to worship the true and only God, live immersed in wickedness, and without any virtue? And I will do in thee that which I have not done — As your sins have particular aggravations above those of other nations, so your punishment shall be proportionably greater. I will not do any more the like — The punishments you shall suffer shall be more remarkable for their greatness than those I shall at any time inflict upon other nations.

9. I will do… that which I have not done — “This was no mere rhetorical threat. It is possible that the miseries of the siege and exile were no greater than those endured by other nations in those days, but the same miseries may be felt more acutely.” — Davidson. Israel was a “peculiar people” in its advantages and its possibilities. Sinning against light, its guilt was greater, and its former exaltation by the same Hand that struck it down made its fall unique and its degradation full of peculiar misery (Lamentations 1:12; Daniel 9:12). “No other nation had a conscience so sensitive as Israel, or lost so much by its political annihilation.” — Skinner.

V. 10. Scatter-This was verified when they were fetched away, who were left at the departure of the besiegers, and when the very small remnant with Johanan fled into Egypt.

Verse 10. The fathers shall eat the sons] Though we have not this fact so particularly stated in history, yet we cannot doubt of it, considering the extremities to which they were reduced during the siege. The same is referred to by Jeremiah, Lamentations 4:10. Even the women, who were remarkable for kindness and humanity, boiled their own children, and ate them during the siege.

Will I scatter into all the winds.] Disperse you, by captivity, among all the nations of the earth.

Verses 10, 11. The fathers shall eat the sons, &c. — Fathers eating their children, and children their fathers, expresses the height of misery, and the most grievous famine. We have sufficient proof that such instances happened in the Jewish nation amidst their more than common calamities. Josephus relates some instances of parents eating their children during the siege of Jerusalem by the Romans; and we have further evidence of such horrid acts having been done by them in the extremity of famine, from the texts referred to in the margin. And the whole remnant of them will I scatter, &c. — This is another judgment threatened against them by Moses, and remarkably fulfilled in this their last dispersion, in which they are to be found in every part of the known world, and yet live everywhere like strangers only upon sufferance: see note on Deuteronomy 28:64. Because thou hast defiled my sanctuary — Hast profaned my temple by placing idols in it, and worshipping them. With all thy detestable things, and all thine abominations — These are expressions of the same signification, denoting idols. Therefore will I also diminish thee — Will make thee of less account, and take from thee all honours as thou hast from me, as much as lay in thy power: or, as some interpret the clause, I will cut off or destroy, by diminishing, (as the word [rg is used Numbers 27:4,) without showing any pity or compassion. See the margin.

Ver. 10. The fathers shall eat the sons. This is noted in Jeremiah 19:9, and Lamentations 4:10. The hands of delicate women boiled their sons for meat. St. Jerome states, that the siege under the Romans was more severe than the siege under the Chaldeans. In these awful extremities the words of Moses were fulfilled. Deuteronomy 28:53.

10. Fathers shall eat the sons, etc. — This shows the awfulness of the famine during the siege (2 Kings 6:24-29; Lamentations 4:10; Leviticus 26:29; Jeremiah 19:9).

V. 11. Sanctuary-My temple. Detestable things-Thy idols.

Verses 10, 11. The fathers shall eat the sons, &c. — Fathers eating their children, and children their fathers, expresses the height of misery, and the most grievous famine. We have sufficient proof that such instances happened in the Jewish nation amidst their more than common calamities. Josephus relates some instances of parents eating their children during the siege of Jerusalem by the Romans; and we have further evidence of such horrid acts having been done by them in the extremity of famine, from the texts referred to in the margin. And the whole remnant of them will I scatter, &c. — This is another judgment threatened against them by Moses, and remarkably fulfilled in this their last dispersion, in which they are to be found in every part of the known world, and yet live everywhere like strangers only upon sufferance: see note on Deuteronomy 28:64. Because thou hast defiled my sanctuary — Hast profaned my temple by placing idols in it, and worshipping them. With all thy detestable things, and all thine abominations — These are expressions of the same signification, denoting idols. Therefore will I also diminish thee — Will make thee of less account, and take from thee all honours as thou hast from me, as much as lay in thy power: or, as some interpret the clause, I will cut off or destroy, by diminishing, (as the word [rg is used Numbers 27:4,) without showing any pity or compassion. See the margin.

11. Detestable things,… abominations — These are the objects of their idolatrous worship (chap. 8). It is because of their willful and persistent insults, even in his own temple, that Jehovah declares, Therefore will I also withdraw (my glory, Ezekiel 10:18); neither shall mine eye spare, etc. The constant reiteration of the threat shows how the heart of Jehovah longed to do differently, and how, according to the speech of men, he needed to constantly reiterate his determination to execute the full penalty of this great sin. The calls to repentance and quick offers of forgiveness show how lovingly a cry for mercy would have been heard, if the threatening had awakened the people to penitence and reformation (Jonah 3:10; Ezekiel 33:11). Diminish — Literally, withdraw. Smend translates “withdraw (thy needs);” Davidson, “I will withdraw (mine eye);” Toy, “I will deal furiously.” By a slight change the word can mean “hew down.” Plumptre holds to the Authorized Version and explains by Ezekiel 16:27.

Verse 12. A third part of thee] See Clarke’s notes on Ezekiel 5:1-4.

Verses 12, 13. A third part of thee, &c. — In this verse is given an explication of what the burning of the hair, the smiting of it with a knife, &c., signified: see on verse 2. And I will draw out a sword after them — My anger shall still pursue them, even into the countries whither they shall be banished and carried captives. As this was particularly fulfilled in those that went into Egypt, (see on verse 4,) so it has been remarkably verified in the several persecutions and massacres they have undergone at different times in most of the countries of Europe, in latter ages: see note on Deuteronomy 28:65. Thus shall mine anger be accomplished — My anger shall be appeased toward them, after I have executed due punishment upon them for their sins. And I will cause my fury — Or rather, my wrath, or indignation, as, ytmj should be rendered, for to apply the word fury to God, is highly improper and indecent: to rest upon them — To be satisfied in punishing them. And I will be comforted — Here we have a strong instance of the metaphor called anthropopathia, by which the qualities of men are ascribed to God. As men sometimes find some sort of ease and rest in their minds upon venting their anger on just occasions, and bringing offenders to condign punishment; so God is here described as feeling ease and satisfaction in executing his justice on obstinate offenders: compare Ezekiel 16:42, and 21:17; and see note on Isaiah 1:24. They shall know that I have spoken it in my zeal — Out of a just concern for my own honour and authority, which they have slighted and despised.

12. See verses 1-4; compare Jeremiah 15:2. Dav. Hein. Muller, Ezekiel Studien, 1893, has pointed out the very curious resemblance which this verse bears to many cuneiform inscriptions where sword, famine, and pestilence are joined together. For instance, Assur-banipal, who might almost be called a contemporary of Ezekiel, saw a divine decree written upon the disk of the moon: “By the iron sword, by the burning fire, by famine, and by pestilence I will make an end of his life.” Because of such coincidences Dr. Muller believes Ezekiel, even if he had not studied the cuneiform literature in detail, must at least have had some one “read to him the standard inscriptions.” His proof, however, hardly sustains his conclusions, while Ezekiel 3:5, 6, would intimate that Ezekiel was not well acquainted with the Babylonian language.

V. 13. Comforted-In executing my vengeance. In my zeal-For my own glory.

Verse 13. I will cause my fury to rest] My displeasure, and the evidences of it, shall not be transient; they shall be permanent upon you, and among you. And is not this dreadfully true to the present day?

Verses 12, 13. A third part of thee, &c. — In this verse is given an explication of what the burning of the hair, the smiting of it with a knife, &c., signified: see on verse 2. And I will draw out a sword after them — My anger shall still pursue them, even into the countries whither they shall be banished and carried captives. As this was particularly fulfilled in those that went into Egypt, (see on verse 4,) so it has been remarkably verified in the several persecutions and massacres they have undergone at different times in most of the countries of Europe, in latter ages: see note on Deuteronomy 28:65. Thus shall mine anger be accomplished — My anger shall be appeased toward them, after I have executed due punishment upon them for their sins. And I will cause my fury — Or rather, my wrath, or indignation, as, ytmj should be rendered, for to apply the word fury to God, is highly improper and indecent: to rest upon them — To be satisfied in punishing them. And I will be comforted — Here we have a strong instance of the metaphor called anthropopathia, by which the qualities of men are ascribed to God. As men sometimes find some sort of ease and rest in their minds upon venting their anger on just occasions, and bringing offenders to condign punishment; so God is here described as feeling ease and satisfaction in executing his justice on obstinate offenders: compare Ezekiel 16:42, and 21:17; and see note on Isaiah 1:24. They shall know that I have spoken it in my zeal — Out of a just concern for my own honour and authority, which they have slighted and despised.

13. I will be comforted — “Either as rejoicing in the punishment of evil for its own sake (as Deuteronomy 28:63; Isaiah 1:24), or because the punishment does its work in leading men to repentance.” — Plumptre. They shall know that I the Lord have spoken it — Constantly does Jehovah affirm that this punishment of Israel will produce among the nations an acknowledgment of his own power and Godhead. The object which he sought to accomplish, and did partially accomplish, by his wonderful deliverances of the Israelites, he will now accomplish by his equally wonderful punishments. Israel’s sin cannot minish Jehovah’s glory. The prophets need not plead for mercy to the disobedient people on the ground that otherwise the heathen would think Jehovah had not the power to deliver. The judgments upon the chosen people should be so startling that all would acknowledge that their God had forsaken them. Zeal — Literally, jealousy, heat of the soul. Jehovah could not accept, as did the heathen gods, a divided worship. This distinguished him among all gods. The heathen could worship many gods, but Jehovah grew hot with indignation if his worshiper recognized any other deity whatsoever. To the ancient world this was God’s most distinguished characteristic. The word may sound badly to modern ears, but jealousy, in the Bible sense, is the heat of love, and the emphasis of that monotheism which has conquered the earth.

14, 15. I will make thee waste,… a reproach and a taunt, an instruction and an astonishment unto the nations (Deuteronomy 28:37; Lamentations 2:15, 16) — These warnings of Jehovah were intended to move the people to repentance, but, failing in that, they were sorrowfully fulfilled. In the light of history no one dare affirm that this prophecy has not been literally accomplished. The history of the Jews is the history of fulfilled prophecy. In anger and in fury and in furious rebukes — No doubt there were limitations to Ezekiel’s conception of God. This revelation of Jehovah’s nature does not read like the one given in the Gospels. Yet we can now see that it is the reverse side of a perfect being. The “wrath of the Lamb” is most furious. No anger is like that of insulted love. Ezekiel had need to arouse “the terrifying sense of divine anger against sin” in order to make a place for the Gospel of pardon and eternal love (Ezekiel 23:11-20; Leviticus 26:6, 22; Deuteronomy 32:24).

V. 15. Taunt-A very proverb among them. Instruction-Sinners shall learn by thy miseries, what they may expect from me.

Verses 15-17. So it shall be an instruction to the nations — They shall learn from such an example of vengeance to fear me, and be afraid of my judgments. When I shall send upon them the evil arrows of famine — Hail, tempest, drought, mildew, locusts, all which contribute to make a famine. So will I send upon you famine and evil beasts — Wild beasts multiply in a land when it becomes uninhabited, Exodus 23:29. This likewise is a punishment which, among others, was threatened against the Jews by Moses: see the margin. Pestilence and blood shall pass through thee — Blood signifies any unusual sort of death, and may denote here such a pestilence as would destroy multitudes; or that, in addition to destruction by pestilence, they should be slaughtered by their enemies throughout their land.

14, 15. I will make thee waste,… a reproach and a taunt, an instruction and an astonishment unto the nations (Deuteronomy 28:37; Lamentations 2:15, 16) — These warnings of Jehovah were intended to move the people to repentance, but, failing in that, they were sorrowfully fulfilled. In the light of history no one dare affirm that this prophecy has not been literally accomplished. The history of the Jews is the history of fulfilled prophecy. In anger and in fury and in furious rebukes — No doubt there were limitations to Ezekiel’s conception of God. This revelation of Jehovah’s nature does not read like the one given in the Gospels. Yet we can now see that it is the reverse side of a perfect being. The “wrath of the Lamb” is most furious. No anger is like that of insulted love. Ezekiel had need to arouse “the terrifying sense of divine anger against sin” in order to make a place for the Gospel of pardon and eternal love (Ezekiel 23:11-20; Leviticus 26:6, 22; Deuteronomy 32:24).

Verse 16. The evil arrows of famine] Famine and pestilence are represented as poisoned arrows, inflicting death wherever they wound. The ancients represented them in the same way.

Verses 15-17. So it shall be an instruction to the nations — They shall learn from such an example of vengeance to fear me, and be afraid of my judgments. When I shall send upon them the evil arrows of famine — Hail, tempest, drought, mildew, locusts, all which contribute to make a famine. So will I send upon you famine and evil beasts — Wild beasts multiply in a land when it becomes uninhabited, Exodus 23:29. This likewise is a punishment which, among others, was threatened against the Jews by Moses: see the margin. Pestilence and blood shall pass through thee — Blood signifies any unusual sort of death, and may denote here such a pestilence as would destroy multitudes; or that, in addition to destruction by pestilence, they should be slaughtered by their enemies throughout their land.

V. 17. Bereave thee-Of your children, friends, and your own life. Pestilence and blood-Thy land shall be the common road for pestilence and blood. Tho’ this prophecy was to be accomplished presently, in the destruction of Jerusalem by the Chaldeans; yet it may well be supposed to look forward, to the final destruction of it by the Romans, when God made a full end of the Jewish nation, and caused his fury to rest upon them.

Verse 17. So will I send upon you famine and evil beasts, and they shall bereave thee] Wild beasts always multiply in depopulated countries. In England, wolves abounded when the country was thinly peopled, it is now full of inhabitants, and there is not one wolf in the land. Nebuchadnezzar and his Chaldeans may be called here evil beasts. He is often compared to a lion, Jeremiah 4:7; Daniel 7:14; on account of the ravages made by him and his Chaldean armies.

EZEKIEL

Verses 15-17. So it shall be an instruction to the nations — They shall learn from such an example of vengeance to fear me, and be afraid of my judgments. When I shall send upon them the evil arrows of famine — Hail, tempest, drought, mildew, locusts, all which contribute to make a famine. So will I send upon you famine and evil beasts — Wild beasts multiply in a land when it becomes uninhabited, Exodus 23:29. This likewise is a punishment which, among others, was threatened against the Jews by Moses: see the margin. Pestilence and blood shall pass through thee — Blood signifies any unusual sort of death, and may denote here such a pestilence as would destroy multitudes; or that, in addition to destruction by pestilence, they should be slaughtered by their enemies throughout their land.

17. Evil beasts — With the famine of the siege and the blood of slaughter comes the plague of evil beasts (Ezekiel 14:15, 21; 33:27; 34:25). This shows the desolation of the land. The people have been carried away and their valleys have become the home of jackals and lions (2 Kings 17:25). I the Lord have spoken it — This is not, as some modern critics maintain, the utterance of an angry prophet. Ezekiel, dumb in the presence of these awful calamities, is only able to picture them in his sign language to the people, because the hand of the Lord is upon him and he has fed upon the word of the Lord (Ezekiel 3:3, 14).

PROPHECY OF ISRAEL’S CAPTIVITY AND THE LAND’S UTTER DESOLATION BECAUSE OF IDOLATRY, Ezekiel. 6, 7.