Ezekiel seems here too verbose; for he repeats the same sentiments almost in the same words. But the reason which I have brought forward must be marked, if God had only uttered his commands shortly, when the people were not only slow to believe but of a perverse disposition, his message had proved c... [ Continue Reading ]
He puts the word_end _a third time, and repeats it even a fourth and a fifth time. Whence we collect, that those miserable ones, although admonished more than enough both by teaching and experience, were yet like brute animals, so that they always promised themselves something to fly to, and were no... [ Continue Reading ]
In other words he confines his own sentence, that _God will not spare them, _nor will he be entreated. For when hypocrites hear the praises of God which are assigned to him in scripture, namely, that he is merciful and long-suffering, (Numbers 14:18; Psalms 103:8,) they seize upon them and fabricate... [ Continue Reading ]
If we read אחת _, acheth, _or אחר, _acher, _the sense seems to me the same, _an evil, another evil is come: _that is, one evil is come from another, or one evil is come and an evil: that is, when one evil is come another will soon follow. Some explain it in way which seems to me harsh and unsatisfac... [ Continue Reading ]
The whole context has the same meaning, namely, that although the Israelites are deaf, yet they are compelled to attend to God’s continued threats. The Prophet therefore strikes their ears, because he was not immediately attended to, and again he speaks of the end: _an end is come, _says he, _an end... [ Continue Reading ]
Now he uses another word. He says, _the morning is come, _though some translate kingdom, but erroneously. For although צפירה, _tzephireh, _is a turban sometimes, or a royal diadem, yet the Prophet’s language is distorted when they say that the kingdom was transferred, or taken over to the Babylonian... [ Continue Reading ]
He repeats here almost the same words. We have explained the intention, namely, that the Israelites should be positively assured that God threatened not for the sake of frightening them, but because the execution of his wrath was prepared. _Now, _says he, _I will shortly pour out my indignation _He... [ Continue Reading ]
This verse contains nothing besides a repetition, unless that at last the Prophet more clearly points out what that knowledge was which he formerly mentioned, namely, that they should unwillingly feel God’s power, because they had withdrawn their confidence from the Prophet’s teaching. For he had sa... [ Continue Reading ]
Now Ezekiel uses another figure, but to the same purpose. He repeats what he had said before: _the day is come, _and he adds another part, that _the morning had advanced _But we said that the impious, when God connives at their sins, exult as it were in darkness without shame or fear. Since therefor... [ Continue Reading ]
This is an explanation of the words, _that pride had budded: _now he adds violence to pride, which is its fruit: for contempt of God always begets cruelty and savagery, and rapine, and all injustice. But he speaks, as I have said, concerning the Israelites. He says _that violence had risen up into a... [ Continue Reading ]
The Prophet now uses another kind of speech. Meanwhile he teaches that there should be such a change that all things should be so mixed as if there were no difference between the rich and the poor. Yet such a change does not happen unless God were grievously offended, and so did not exact ordinary v... [ Continue Reading ]
This verse is interpreted variously, but the Prophet’s meaning is by no means obscure: at the beginning he says, that those who sold had no cause of sorrow on account of their not returning to their lands. But this does not seem suitable. But, under one member, the Prophet comprehends what I have la... [ Continue Reading ]
Here the Prophet adds, although the Israelites provide themselves with every aid, and prepare all things for carrying on the war, nay, while they omit nothing for the best fortification, yet when it came to the point, their hopes would be vain, and all the supplies which they prepared for themselves... [ Continue Reading ]
He inculcates what we have seen before, although this sentence agrees with the last verse. He had said that God’s anger should be on all the people; now he shows that none were safe when God stretched forth his hand for avenging their sins. Now he says, _he had in his hand a sword, and pestilence, a... [ Continue Reading ]
The Prophet seems here to be at variance with himself, because he formerly pronounced them all devoted to destruction. How, then, does he now say that some should come hither and thither, to seek hiding-places in the mountains? But what seem at, variance easily agree, because by these words he means... [ Continue Reading ]
He confirms the last sentence, that such should be the trembling, that those who were oppressed with all kinds of evil, dare not utter their complaints freely. He says, _all hands should be loosened, and all knees should be unstable as water _We know that this doctrine frequently occurs with the Pro... [ Continue Reading ]
He continues the same sentiment. He says, such was the slaughter of the people that they should all gird themselves with sackcloth. But it seems little in accordance with this, that those who should be astonished should gird themselves with sackcloth, so as not to bewail the dead. But the prophets s... [ Continue Reading ]
Now the Prophet threatens that the desperation of the people would be so great that they would forget both gold and silver: for we know that men are more anxious about those possessions than about life itself. But gold, unless it be prepared for use, has no value in itself: yet we see that the major... [ Continue Reading ]
I doubt not that Ezekiel strengthens what he had just taught by other words, namely, that the people’s silver should be cast away, because it had been unworthily abused for luxury, vain pomps and superstitions. Some explain צבי עדיו, _tzebi-gnediu, _of the temple; and certainly I confess that the te... [ Continue Reading ]
I have said that I do not approve of twisting these words to the sanctuary, as some interpreters do. Hence I do not doubt that the Prophet still speaks of the people. He changed indeed the number in the former verse, for at the beginning he had used the singular number: now he returns again to the s... [ Continue Reading ]
As to the beginning of the verse there is no ambiguity, for God pronounces that the Jews would be miserable, _because he would avert his face from them _For in this was situated their happiness, that God, as he had promised, would regard their safety. As long, therefore, as God deigned to look upon... [ Continue Reading ]
Interpreters refer the Prophet’s being ordered to make a chain to the captivity; for we know that captives are accustomed to be bound with chains and fetters, or manacles. Hence they explain it that God threatens the people with exile. But the Spirit seems rather to allude to criminals, who plead th... [ Continue Reading ]
He repeats what he had said, that enemies would come who should be ministers of God’s vengeance. And again we learn from this place, that even the impious are impelled by the hand and secret direction of God, so that they cannot move a finger but by his will. He had formerly said that he would give... [ Continue Reading ]
He confirms the same doctrine. He says therefore, _destruction is come _He now adds, _there shall be no peace _This confirmation was not in vain. For men always hope they shall obtain some advantage by turning their backs; hence they seize on hiding-places whence God draws them into light. Then they... [ Continue Reading ]
The Prophet here explains more at length the nature of that slaughter of which he was a herald. And again he deprives the Jews of all ground for hope, and shows that they should look around on all sides in vain, because God would deprive them of all help. This is the meaning of the passage. Hence he... [ Continue Reading ]
In this verse the Prophet affirms that God’s vengeance should be so common that it should alight equally upon the highest and the lowest. He begins with the king, then he descends to his counselors, then he comprehends the whole people. _The king shall lament, _he says. But it is his duty to give li... [ Continue Reading ]