Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadPulpit Commentary - Ezekiel 5:1 - 5:17
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
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.
Eze_5:2
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).
Eze_5:5
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
Eze_5:6
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.
Eze_5:7
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.
Eze_5:8
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).
Eze_5:9
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.
Eze_5:10
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).
Eze_5:11
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.
Eze_5:12
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.).
Eze_5:13
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.
Eze_5:14
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.
Eze_5:15
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.
Eze_5:16
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.
Eze_5:17
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.
I. DIVINE JUDGMENT IS KEEN AS A RAZOR. Some judgments crush, others cut. The latter do not dispose of their victims at a blow. More is reserved for the hair that has been shaved off; for it is to be burnt, etc. But first of all the head is shorn. Thus judgment is progressive. Now, the first stage throws down pride, breaks up the established order, and casts the miserable sufferers into a state of dismay. This is irresistible. Slender hair cannot resist sharp steel. Feeble man cannot stand up against the penetrating judgment of Heaven.
II. IN PUNISHING A NATION GOD PUNISHES INDIVIDUALS. Each hair is a separate growth, and in shaving the whole head the razor cuts through individual hairs. It is too commonly imagined that burdens can be shifted from the individual to the nation. But if this were universally done there would be no gain, as the tuition is nothing more than the aggregate of the individuals that compose it; and if it were only partially done, injustice would be inflicted on the many for the relief of the few. In Divine judgments there is no escaping on account of the wholesale and national character of what happens. Great general wars lay homesteads desolate, bring mourning to separate households, impoverish private businesses, kill individual men.
III. IN A GENERAL JUDGMENT THERE ARE VARIETIES OF DOOM. The hair is to be divided out, and the several portions are then to be dealt with in different ways. The siege of Jerusalem results in a variety of dreadful calamities. Some of the citizens perish from fire, famine, or disease; some are killed by the sword; some are driven into exile. No doubt there will be varieties of doom in the future world. All will not suffer the same penalties, and yet the just punishment of sin must be unspeakably awful in every instance.
IV. IN THE MOST HEAVY JUDGMENT SOME ARE SPARED. Ezekiel is to take a few hairs and bind them in his skirts. Eight people were saved from the Flood. Three were saved from the destruction of Sodom and Gomorrah. The Christians who fled to Pella escaped the horrors of the Roman siege of Jerusalem. Thus the doctrine of the "remnant" is repeatedly exemplified. None are so obscure as to be overlooked by God. He is not indiscriminate in his judgment. The faithful are safe in the most overwhelming destruction. Those who are God's true people are well guarded and cared for by him. Such have no occasion to fear any future judgment day.
V. ESCAPE FROM ONE JUDGMENT IS NO ASSURANCE OF FINAL SAFETY. Verse 4 seems to teach that some who escaped from the horrors of the siege would yet be cut off by some later calamity. God's forbearance is no excuse for man's indifference. Judgment deferred is not judgment destroyed. It is possible to turn aside from God in one's later days after serving him truly in one's earlier life, and then the safety of the Fast must give place to peril
Eze_5:5
I. A HIGH PRIVILEGE. Jerusalem was privileged in her position; so is England today. The products of all the world pone into our markets. The garnered experience of the ages and the wide wealth of thought that grows in many minds are at our disposal. Jerusalem in the days of the prophets had many faults, but narrow mindedness was not one. We see her seated on the great plain of the world's history. In like manner there is a happy richness, a variety and breadth of knowledge, of which we in England today are able to avail ourselves. As individuals, we are in the midst of many enriching sources. Tennyson's Ulysses says, "I am a part of all that I have met." We are able to profit by multitudinous influences from many quarters. We should not stultify these influences by parochial narrowness, but welcome and use all the helps God sends, e.g. in good books, inspiriting lives, wise and good public movements.
II. A UNIQUE POSITION. Jerusalem was in the midst of the nations, yet she was separate from them. She was not to follow the example of her neighbours. She was called to a unique destiny. Alone knowing the true God, she was to serve him in the full blaze of the world, but in separation from the contamination of neighbouring religions. This is the Christian destiny; not to forsake society and cultivate religion in seclusion, but to live in the world, yet free from the spirit of the world—a citizen of heaven residing as God's ambassador on earth.
III. A GREAT MISSION. Jerusalem was planted in the midst of the nations to be a power for good among them. God did not convey his chosen people to some distant "Isles of the Blessed." They were set down in the centre of the great stage of the world's history. They were a separate people, it is true—a sort of Belgium between Egypt and Assyria—the France and Germany of those days. But they had their mission in the end, to give the true religion to all nations. England is most advantageously situated for blessing other nations. We of all peoples should be a missionary nation. The Church of Christ is in the midst of the people, not like Noah's ark, only destined to secure the safety of those shut up inside it, but like leaven put into the, meal to leaven the whole lump. Every Christian Church is in the midst of the people, in a neighbourhood for which it should be a centre of light. So also individual men, according as they are in any sort of central positions, are there for the good they can confer. No life can be pure in its purpose or strong in its strife, and all life not be purer and stronger thereby.
IV. A HEAVY RESPONSIBILITY. Jerusalem is called to account. England will have her day of reckoning. We shall all be judged, especially as to our conduct in places of privilege and influence.
1. We are responsible for our privileges. Assyria was not judged as Judaea; Africa and England will not be measured by the same standard. Much is expected of them to whom much has been given.
2. We are responsible for our influence. The effects of our work, word, and example will come back upon our own heads in blessings or in curses.
V. A SHAMEFUL FAILURE. Jerusalem missed her great mission and fell from her high estate. The fall of favoured Palestine is a warning to favoured England. It is possible to have every advantage and yet to make shipwreck. Then the bigger the ship the greater the wreck. There is something inspiriting in the thought of a mission. It helps one to make the, best use of life. The idea that we are useless will certainly lead to indifference and paralyze our energies. But to accept a place of influence and its privileges and then to fall, is the most culpable of all things.
Eze_5:8
I. GOD'S OPPOSITION IS PROVOKED BY MAN'S REBELLION.
1. God is not originally opposed to any of his creatures. "He hateth nothing that he hath made." Nor can we suppose that God turns against his children for reasons of his own apart from their conduct. There is no caprice in the heart of the Immutable. It seems to some men in their deepening adversity, as blow after blow falls upon them, that God has become their enemy. This is a trial to faith; but true faith should survive and cry in the tempest of trouble, "Though he slay me, yet will I trust in him."
2. The cause of God's opposition lies in men alone. Ours is the change, not his. The Israelites in the wilderness "provoked" him to wrath. As he is always graciously inclined, it always lies with us to determine whether he shall be our Friend or our Enemy. It is fearful to make an Enemy of our best Friend. But can we expect that persistent neglect, deepening into disobedience, and disobedience pushed to the extremity of rebellion, should be regarded with indifference by the Lord of heaven and earth?
II. THE OPPOSITION OF GOD IS UNSPEAKABLY DREADFUL. It is dangerous for man to run counter to the will of God; it is fatal for God to rouse himself in opposition to man. The man who falls on the chosen Stone is bruised, but he on whom it falls will be ground to powder (Mat_21:44). There is in this a Divine activity. The sinner does not suffer only negatively, by privation, by the loss of Divine grace. His doom is more than to be cast into the outer darkness, and to be left there in a God-deserted solitude. That would be bad enough. But it must be remembered that God is active, and is ever making his will felt by his children. If a man swallows arsenic, the poison will work in him by the exercise of its own corrosive properties. In opposing the laws of nature we bring those laws into active play against us. It is like running in face of an express train. The result is incomparably worse than running against a dead wall. The dreadfulness of the Divine opposition thus encountered is only to be measured by the might and energy of God. The very fact that he loves us, instead or mitigating the horror of the opposition, must heighten it, for no plea can soften the blow when love itself acquiesces in it. If a hard master punished we might hope to soften him, but if a God of love is against us there is no further appeal.
III. THE DIVINE OPPOSITION IS A LESSON FOR ALL WHO WITNESS IT. The judgments were to be executed "in the sight of the nations." This would add to the humiliation of the Jews. It would be a shock to the self-complacency that was founded on the notion that for the sake of his own honour among the heathen God would uphold his chosen people. That notion was a delusion. God's honour is not maintained by protecting his people in their sin. It is more manifest in the impartial execution of justice without any rebate on the ground of favouritism. God is not honoured now by the simple security of his Church, but by the purity of it. It is better for the cause of righteousness that fallen Christians should be shamed and cast out, than that they should be petted and spared and their wickedness hushed up. The fall and judgment of the Jews proclaimed to all the world the unbiassed righteousness of God. Certainly, if the chosen people were not spared, no sinners can hope to escape—except by the way of deliverance God has made through Christ.
Eze_5:9
I. THERE ARE UNIQUE FACTS AND EVENTS. Many things happen but once. They appear as novelties to surprise us, and they perish without issue. The world is full of singularity, individuality, and consequent variety. There is but one Niagara, one 'Iliad,' one Shakespeare. Innocence can be lost but once; the soul's fall is an event by itself, not to be compared with innumerable subsequent sins. Jesus said, "Ye must be born again"—not many times; for one act of regeneration suffices, though many experiences of forgiveness and purification may follow. "It is appointed unto men once to die." That dread Jordan has to be crossed but once. There is one Christ, and "none other Name under heaven given among men whereby we must be saved" (Act_4:12). "Christ was once offered to bear the sins of many" (Heb_9:28).
II. THIS UNIQUENESS IS NOT CONTRARY TO THE UNIFORMITY OF LAW NOR TO THE IMMUTABILITY OF GOD.
1. Laws may converge to one result. It might be according to regular laws that slowly gathering fires should suddenly burst out into one great final conflagration, or that, after vast ages of slow approach, two worlds should at length rush into violent collision. Such awful occurrences would be unique, but would involve no breach of uniformity.
2. Varying circumstances will bring out new and singular, effects. With changeless laws we see changing events. The novel situation gives a new bearing to the old law.
3. Human wills lead to new conditions. We cannot abrogate any law of nature; but we can change the venu of the forces that surround us, as the steersman may alter the course of the ship by turning the rudder, although he cannot shift the direction of the wind by a point. If, then, God works through uniform laws and so proves to us his eternal constancy, he may yet send novel events without precedent and without following.
III. THIS UNIQUENESS OF FACTS AND EVENTS SHOULD WIDEN OUR CONCEPTION OF THE DIVINE ACTIVITY.
1. It opens a door for miracles. We cannot explain the cause and process of a miracle, but we may see that the most tremendous and unparalleled events might happen by some novel Divine action without any breach of natural laws, perhaps even through the operation of them. It will then be no less of God, forevery act of nature and law is Divine. It will be above nature still, for the very conception of a miracle involves the thought of a specially purposed Divine action. Yet it may be in harmony with law and uniformity of method.
2. This uniqueness warns us against a slavish adherence to the inductive method in theology. It shows that here an induction can never be perfect. There may be facts left out of account. Therefore we cannot in all cases predict what God will do in the future by considering what he has done in the past. Assuredly he will be consistent with himself. But in entirely novel circumstances he may reveal entirely fresh forms of judgment or redemption.
3. This uniqueness should strengthen our faith in special providence. God does not feed his children on fixed rations. To some he may send exceptional chastisement, to others peculiar blessings. Justice does not imply equality; it means fairness. It would not be lair to give the same allowance to all. Here is scope for God's discriminating action, and therefore room for our individual prayer, faith, and hope.
Eze_5:11
II. POPULATION IS DIMINISHED. After the exile Palestine was thrown back almost to the condition of a wilderness, and lions came up from the desert to the once thickly peopled country (2Ki_17:25). But even before the exile, war, famine, and plague reduced the population. Professor Seeley has shown that the chief cause of the overthrow of Rome by the Teutonic invaders was the great depopulating of Italy that took place under the empire. France is now threatened by decreasing population. The strength of a nation is in its people more than in its wealth.
II. GLORY IS DIMINISHED. Instead of the growth of honour and fame among the nations which was seen under Solomon, the Hebrew nation is now to shrink in importance, and so to fall into a position of insignificance. This has happened to Greece, Rome, Spain, Holland. It may happen to England. We have no assurance that our proud British flag shall always float in glory. For our national sins God may permit it to be trampled in the mire.
III. POWER IS DIMINISHED. In regard to national movements this runs parallel with the previous thought, but in individuals it has a wider scope. The final punishment of sin is death. The prior penalties of sin are dying, i.e. a reduction of spiritual life, activity, and power. The once fruitful tree is now barren. He who was most successful in spiritual work now feels himself failing in all he attempts. His influence shrinks into insignificance. Sin has paralyzed his soul.
IV. THE VISION OF TRUTH IS DIMINISHED. Doubts succeed to the formerly growing knowledge of truth. The eyes of the soul become dim. God, who was once near, seems to withdraw himself into the darkness. The whole spiritual world, which had shone on the soul in full-orbed splendors, wanes and fades, and passes in gloom out of sight. The things unseen and eternal, which had been the very universe of existence, melt into vague shadows, and float out of consciousness like the summer clouds that disappear while we gaze at them.
V. THE JOY OF SPIRITUAL EXPERIENCE IS DIMINISHED. That joy can only be bright when the soul's life is fresh and strong. A dull apathy comes with the reduced spirituality. A very weariness succeeds to the old earnest gladness of service. The May time of the soul has gone, and a November gloom has taken its place.
CONCLUSION. There is hope still. Diminution is not extinction. The tree is hewn down, but the stump may sprout (Isa_6:13). The Jews diminished by Nebuchadnezzar were restored under Cyrus. It is good in some way to feel diminution if pride is thereby also diminished. In the humility of shame the penitent may hope for his restoration to a new and more sound vigour by the merciful Saviour, who will not break the bruised reed nor quench the smoking flax (Isa_42:3).
Eze_5:14, Eze_5:15
I. IT IS CULPABLE. The condition of Israel is to be "a reproach," i.e. blame will be attached to it. Nations must stand the chance of war, in which the most just and brave may suffer grievous loss; and yet history rarely, if ever, shows an instance of a people crushed and exterminated without any fault of its own. Moral corruption precedes total national overthrow. This was certainly the case with Israel, which fell in its wickedness, and was scattered for its sin. Misfortune may visit the Church, or an individual good man—such as Job—without guilt on the part of the sufferer, because a wholesome discipline or some other high and distant Divine purpose of love is to be wrought out through this means. But utter shipwreck of life does not come without moral delinquency. Unhappily, the reproach does not cease with the guilty person; it is laid against the cause of Christ, and it brings dishonour on his Name. This new "reproach of Christ" is the greatest hindrance to the progress of the gospel, and far more of a stumbling block than the old shame of the cross.
II. IT IS SHAMEFUL AND DEGRADING. The evil condition of the fallen nation will be "a taunt." Contempt will succeed to the old respect. The Church may expect to meet with opposition from the world, but she is indeed in an evil state when she has earned its contempt. To be despised wrongfully through the pride and superficial judgment of ethers is a fate which brave men can learn to endure. But to merit contempt is to lie in abject wretchedness. When Christian men fall from their pure profession, they sink into this most shocking ignominy. Even godless people can look clown upon them, and taunt them with their high pretensions and boasted attainments and prized privileges.
III. IT IS INSTRUCTIVE. The condition of the people will be "an instruction." As "no man liveth to himself," so also "no man dieth to himself." The ruin of nations is a lesson to the world. History is studded with beacon warnings. The greatest nations have been defeated and destroyed. The prosperity of the Church in one age has been succeeded by corruption and shame in another. Men called "pillars" of the Church have fallen. People praised as "ornaments" of society have left tarnished reputations. Such sights not only warn us against pride and self-assurance; in searching for the explanation of them we may learn many a lesson as to the causes of success and failure, e.g. that secret sin leads to open shame, that past prosperity will not prevent present failure, that a good name is not an impregnable bulwark, that to forsake God is to court ruin.
IV. IT IS ASTONISHING. Israel's state will be "an astonishment."
1. It surprises the sufferers. They never expected such a fall. Living m a fool's paradise, they spent their days at their ease till the crash came. Careless Christians are surprised at their own shipwreck.
2. It surprises the onlookers. It is contrary to expectation founded on previous observation and confident pretensions. Can the long successful nation fall, and the people favoured of Heaven be abandoned to ruin? There will be many surprises in the future judgment, because ignorance of the awful power of moral law and of the just retribution of God destroys men's expectations of the punishment of sin. To some it will come with a shock of amazement, unless they now turn to the redemption of Christ.
I. THE PECULIAR AND PRE-EMINENT ADVANTAGES OF JERUSALEM.
1. Political. "Beautiful for situation, the joy of the whole earth," was Mount Zion. "In the midst of the nations, and the countries are round about her." The commanding position of the city of the great King strikes every beholder who looks at its walls and towers from the hill of Olivet, over the intervening valley. And whoever studies the map will recognize how central a station Jerusalem occupies: "Egypt to the south, Syria to the north, Assyria to the east, and the isles of the Gentiles in the Great Sea to the west." There were providential purposes in the selection of such a site, and in the consequent contact of the Jewish state, now with one neighbour and anon with another. What lessons Judah might learn from such associations!
2. Religious. In this regard, what nation of antiquity could compare with the Hebrew people? In Jewry God was known; his Name was great in Israel. God dealt not so with any people. In Jerusalem stood the temple, where sacrifices were offered and festivals were celebrated. Here lived and ministered the priests, who maintained the visible intercourse between God and man; the prophets, who now and again spoke as the representatives of Jehovah, especially in critical times, and whose words were often as the fire, and as the hammer that breaketh the rock in pieces; the scribes, whose profession it was to preserve and to expound the Law of God for the enlightenment and admonition of the people. Signal were the privileges enjoyed by Jerusalem, and by the people who gloried in Jerusalem as their metropolis.
II. THE ABUSE OF PRIVILEGES WITH WHICH JERUSALEM WAS CHARGEABLE. By his prophet the Lord brought home this fault to the guilty nation. Jerusalem is charged:
1. With rejection of God and of his judgments.
2. With rebellion in doing wickedness.
3. With error from God's ways.
The language is strong, but not too strong for the case, for the circumstances. The Eternal was Israel's King; and his lawful subjects, though distinguished by his favour and exalted to honour by his clemency and condescension, had turned against the Sovereign to whom they owed everything that they possessed and gloried in. In the circumstances, reprobation could not be too severe.
III. COMPARISON WITH OTHER CITIES AND OTHER NATIONS ENHANCED THE GUILT OF JERUSALEM.
1. Their privileges had been inferior in kind and fewer in number. Politically, indeed, they were in several instances great; but religiously they stood upon a distinctly lower level than did the Jews.
2. Their guilt was not so enormous. These nations round about sinned indeed, but they sinned against the light of nature, not against the clearer light of revelation. They did not break the written Law, for they did not possess it; they did not blaspheme Jehovah, for they knew not his Name; they did not despise his prophets, for the prophets were not sent to them. All these comparisons serve to aggravate the heinous guilt of the people of Judah and Jerusalem. When attention is given to the pre-eminent position of Jerusalem in comparison with surrounding cities and countries, the justice of the denunciations of the prophets is unquestionable.
"Jerusalem, Jerusalem,
Exalted once on high,
Thou favoured home of God on earth,
Thou heaven beneath the sky!"
IV. GOD'S OBSERVATION OF JERUSALEM'S SIN AND FOLLY, AND HIS PURPOSES OF RETRIBUTION.
1. The Lord represents himself as pained by the contempt with which Jerusalem has treated his distinguishing mercy and favour.
2. He is displeased with those who have shown so little appreciation of all that he has done for their well being.
3. He threatens judgments upon the disobedient, rebellious, and impenitent.—T.
Eze_5:8
I. THE STRANGENESS AND WONDER OF THIS ATTITUDE. That the heathen, who construct the character of their gods upon the lines of their own character, should depict them as hostile, seems natural enough. But that enlightened theists should be surprised at such a representation as that of the text, is a consequence of the conceptions which reason and revelation alike have taught them to form of God. Is not God on our side? Does he not represent himself as favourable to the sons of men—using his power for their protection, their deliverance, their aid? How, then, can a merciful and benevolent God be in any sense against us?
II. THE EXPLANATION AND REASONABLENESS OF THIS ATTITUDE. It is clear that the Creator and Lord of all cannot be expected to alter the principles of his government in order to accommodate himself to the follies and the caprices of his creatures. If a man throws himself into mid-ocean, or into the crater of a burning volcano, nature is against him, and he must perish. If a man by his own action contracts disease, he must suffer. Gravitation is not to be suspended because a foolhardy fanatic flings himself from a tower. Nor are chemical laws to be abolished because one ignorantly swallows poison. In all such cases, we may say with reverence, "God is against those who act in such and such a manner." Similarly in the moral realm. The spiritual universe is so constituted that men cannot violate moral law without suffering, cannot defy God with impunity. Those who sin must sooner or later learn the fact, which no reasoning of theirs can affect, that God is against them.
III. THE IMMEDIATE PURPOSE OF THIS ATTITUDE. It is evident that, if all things were made easy and pleasant for the sinner, if there were no check and no chastisement for his sin, such an arrangement would not be for the sinner's real good. On the contrary, he would be encouraged to persevere in his evil courses. But the sinner, finding that God is against him, is in many cases by this very fact led to consider his ways. His experience "gives him pause." There follows from this consciousness of punishment the state of mind known as "conviction of sin," and conviction of sin may lead to repentance and to submission. Finding that, by setting himself against God, the sinner sets God against him, he may be led to submission; he may ask himself, "Why should I not have God with me instead of against me?" The beginning of the process may partake of a selfish regard for his own interests, but he may be led on to see something better than this—to discern the justice, the propriety, the moral excellence of subjection to and harmony with the will which ever accords with perfect righteousness, wisdom, and love.
IV. THE ULTIMATE CONSEQUENCE AND RESULT OF THIS ATTITUDE. No one who reflects upon the character of the God of infinite justice and benevolence can suppose that he can take a pleasure in a posture of antagonism and hostility against anything that he has made, far less against man, whom he created in his own likeness, to show forth his own glory. His aim is ever to bring his intelligent and voluntary creatures into harmony with his own nature; to recover and restore, not to overwhelm with destruction; to bring his children to exclaim, "If God be for us, who can be against as?"—T.
Eze_5:14, Eze_5:15
I. THE DESOLATION OF JERUSALEM WAS DESIGNED TO BE A REPROACH AND A TAUNT, AND THUS AN EXHIBITION TO ALL THE NATIONS OF THE DIVINE JUSTICE. The attribute of justice has its punitive side; and this was displayed in the fate of the proud and once highly favoured city. If this purpose was answered by the fall of Jerusalem and the calamities which followed, it may surely be acknowledged that the destruction of Jerusalem by the Romans, which followed upon the rejection of the Divine Messiah, and the dispersion of the Jews during the following centuries of history, have constituted a lesson of similar import for the warning of mankind.
II. THE SAME EVENT WAS AN INSTRUCTION AND AN ASTONISHMENT, AND THUS AN INCULCATION UPON THE NATIONS OF THE DIVINE LAW AND AUTHORITY. Justice has its distributive as well as its corrective side. Not only is Law to be vindicated by the sanction of penalty inflicted upon the disobedient; the excellence and glory of the Law has to be displayed as the proper rule for the moral guidance and government of mankind. Thus the nations were not only to wonder and to tremble, when they beheld the just indignation of outraged Divine authority manifest itself in a city's siege, capture, and subjection; they were to learn to inquire into the Law which had been broken, the authority which had been defied. There is an aspect of construction, as well as an aspect of destruction, in the government of the world. It is the part of wisdom, not merely to recognize the power which avenges infraction of Divine decrees, but to admire the holy Law, to submit to the righteous Lawgiver, to forsake evil, and to do good.—T.
I. THE SURRENDER OF PERSONAL BEAUTY A SIGN OF NATIONAL DEGRADATION. The hair and beard are man's natural adornments. To be shorn of these, in earlier times, was a signal mark of dishonour. No greater contempt could the King of Ammon have cast upon King David, than to despoil his ambassadors of their beards. But the ornaments of nature may well be sacrificed for moral advantages. It is an act of genuine wisdom to make the body servant to the soul. If bodily mortifications will deepen our sense of sin, sever the roots of pride and worldliness, or impress others with our zeal for righteousness, it is a wise expenditure. To save men from sin, it is worth while to sacrifice much that we hold dear.
II. THE SENSE OF GRIEF WAS DEEPENED BY THE DESTINATION OF HIS HAIR. Every hair had been the workmanship of God, and all the hairs of his head had been numbered by God. They were not lightly to be sacrificed. Every hair was to be a sermon. It declared that God was willing to sacrifice what was of lesser value, if thereby he could save what was incomparably more precious. The various destinations of the prophet's hair were pregnant with moral significance. We cannot too much admire the condescension of God in employing such simple methods for instructing and impressing men. If, to any modern readers, these methods should seem childish, we can only say that other methods would have missed the end. The methods by which God seeks to educate and bless men now may equally seem condescensions to other races of intelligent life. To fire, to the sword, to dispersion, was the bulk of the nation doomed!
III. THE ACCURATE ALLOTMENT OF RIGHTEOUS PENALTY WAS FORESHADOWED. Even amid the hurly-burly of war, there is no miscarriage of Divine justice. With an invisible shield, God covers, in the day of battle, those whom he designs to save. Those who are destined for the flame will not perish by the sword, and those who may escape from Nebuchadnezzar's hand do not escape from the hand of Almighty justice. The eye of man may not be keen enough to detect the exact admeasurements of God's penalties; this matters not. But a clearer eye might discern that there was an accurate weighing out of desert to unrighteousness. In the invisible hand of God there is a balance exquisitely true, absolutely exact; and the day will yet dawn when human intelligence having developed, and human conscience being quickened in its action, men will join in saying, "Just and true are thy ways, thou King of saints."
IV. PRESENT PROTECTION DOES NOT SECURE FINAL SAFETY. The prophet was enjoined to deal in a different manner with a few of these hairs. They were to be bound carefully in the skirt of his robe. This would be understood by all to imply that, in the midst of judgment, God would not forget mercy. A remnant should be spared. Yet this was only a temporary and an external privilege. So long as the hearts of the people remained rebellious and obdurate, deliverance was impossible. Prosperity cannot last that does not spring from the root of righteousness. To be spared in the day of general disaster, and then to be overtaken by a worse calamity, is tenfold more grievous. This is equivalent to being first lifted up and then thrown down. Yet the intention was to bless. God will not neglect any possibility of doing good to men. If there be on our part the least disposition to receive, there is on his part the readiest disposition to give. But take heed! To spare now does not secure, of necessity, final salvation!—D.
Eze_5:5-10
I. WE HAVE HERE AN INSTANCE OF EMINENT PRIVILEGE. Jerusalem was placed in a most central position. What the heart is to the body, what the sun is to the solar system, Palestine was among ancient empires. Hers was special advantage for getting good and for doing good. She was within easy reach of the civilization of Egypt, the martial power of Babylon, the science and art of Greece, the commercial enterprise of Phoenicia, the law making might of Rome. On every side there were patterns to be imitated, follies to be avoided. Of all the intellectual, moral, and commercial life of primitive man, the Jews occupied a central place. Intercourse between the distant nations passed, in large measure, through Palestine. Hence she had splendid opportunities for diffusing the light of true religion far and wide. Inquirers after God ought to have found at Jerusalem a solution of all their doubts.
II. PRIVILEGE ENTAILS RESPONSIBILITY. Every man lives under the wise and righteous government of God, and every possession he holds he holds in trust. He is a steward, who holds and uses his Master's goods. In proportion to the good he enjoys is the service he is required to render. Forevery faculty of body and of mind, forevery special advantage and gift, he is accountable to his Maker. God has never intended that any donation of his should terminate in the man himself. We receive in order that we may give. The wealthy man has more service to render than the poor man. The sage has more to account for than the fool. A man is not in the same position morally at the close of the sabbath as at the dawn. He must, in the nature of things, be either better or worse forevery advantage he obtains. The tree that does not bear good fruit is something worse than useless. Each man adds something to the piety, or to the impiety, of the age. As God had dowered the Hebrews with special privilege, he rightly expected from them fruitful service.
III. RESPONSIBILITY ABUSED CREATES DEADLY SIN. The sin of the Hebrews was inexcusable. They rebelled against the light—the light of nature, the light of conscience, the light of supernatural revelation.
1. There was base neglect. God had made known to them his infallible wisdom; but they preferred their own foolishness. God had deigned to weigh difficult matters for them, and to give them the benefit of his superior judgment; but they refused to follow. They would, at all risks, fling off restraint, and yield to none but self.
2. There was positive perversion of God's goodness. They changed his judgments into wickedness. They made even religious ordinances an occasion of sin. They transmuted truth into falsehood, the house of prayer into a den of thieves. Better, far better, not to have the sabbath, than to profane its sacred hours. Better not to have a message of kindness than to treat it with scorn.
3. Their guilt was extraordinary. It exceeded that of the nations round about them. While they enjoyed special restraints, they not only went to the same lengths of profane idolatry as other nations, they went beyond them! Although the fact of one spiritual Deity was clearly made known among them, yet they borrowed the idol deities of every adjacent nation, until their Reprover could declare, "According to the number of thy cities are thy idols, O Israel!"
4. Public warnings were lost upon them. That God had spoken by the mouth of prophets was clear, because their predictions had come to pass. That God was uniformly faithful in maintaining his Word, no sane mind could question. His judgments had fallen, like hail, upon all the surrounding empires, and manifestly, because of idolatry; therefore nothing short of sheer insensibility of mind prevented their taking heed. What more could God do for them, to bring them to repentance, than he had done? Every mouth is silent. Their guilt had come to a head, had reached a final climax.
IV. SPECIAL GUILT BEARS ITS PROPER FRUITAGE OF PUNISHMENT. It is not possible that anything can sever the link between sin and punishment. That link has been wrought by Eternal Justice.
1. This punishment should manifestly proceed from God. "They shall know that I the Lord have spoken it," etc. Too often men regard their sufferings as chance effects, misfortunes that have come about in a haphazard way. Not so here. Even those who would not believe that God had done them former kindness, and sent them faithful monitors—even these shall be compelled to feel that this punishment is from God. It shall be so public, so severe, so intimately connected with the sin, so precisely in accordance with prophetic warning, that God shall at length be acknowledged as the righteous Author. So self-willed are some children that nothing but the rod will induce submission.
2. This retribution shall be public. Though the sin be done in secret, the chastisement shall be public. In every age, impartial justice has sought the fullest light for its deeds. Among the ancients, law was administered, and wisely so, in the gate. God has nothing to conceal. To the extent that his creatures have capacity to understand, he is prepared to reveal. It is his intention that the universe shall behold the retributions of guilt and be awed thereby. The destruction of one may thus turn to the salvation of many.
3. This punishment shall be extremely severe. "I will do in thee that which I have not done, and whereunto I will not do any more the like," etc. Yet, though severe, it was not too severe. It was not more severe than the case required. The cause of justice would not have been satisfied with less. When God holds the scales, punishment will be exact; it will neither be too great nor too lenient. Guilt is proportionate to previous advantage, and retribution is in precise measure with guilt. If we prove unfaithful, the higher we have been lifted up by acts of kindness, the deeper will be our fall. Capernaum and Bethsaida deserve a heavier sentence than Tyre and Sidon. "There are first that shall be last."
4. The guilty are to be the executors of their own fate. "The fathers shall eat the sons … and the sons shall eat their fathers." The famine shall press sore; but this is not the worst feature in the doom. Natural affection shall so decay that the father will not shrink from slaying his own boy, and feeding on the human flesh. Sons shall be so far lost to filial reverence that they will do the like to their fathers. When once love to our heavenly Father is dead, love to our natural kin soon decays. Man, cut off from God, becomes a monster. The beasts of the field never sink so low as man does in his last depravity. It is an impressive fact that guilty men often execute God's judgments upon themselves, while yet they know it not. A heavenly glory emanates from the cross of Jesus Christ, but eternal shame encircles forever the gallows of Judas.—D.
Eze_5:11-17
I. THERE WAS THE REPEATED ASSERTION OF HONEST MEN THAT GOD SPAKE BY THEM. Ezekiel was known to be a true man. It was known that he had no private interests to serve. It was acknowledged that in all the relations of human life he was honourable and faithful. He was known to be a devout man, a man of prayer. What other explanation, therefore, could men put upon his earnest, heart-stirring appeals than that God spoke by him? If his reproof of sin was true, then God spoke through him. If he made known the might and righteousness of Jehovah, Jehovah spoke through him. If his purpose was to deter from sin and induce repentance, it was evident to every honest mind that it was true, as Ezekiel said, "I the Lord have spoken it!"
II. THE PARTICULARIZATION OF COMING JUDGMENTS PROVED THAT THE MESSENGER SPAKE IN GOD'S NAME. The retribution was not announced in vague, general terms. There was revealed a wise discrimination in dealing out judgment to wrong doers. "A third part shall die with the pestilence;" "A third part shall fall by the sword;" "I will scatter a third part into all the winds." Severe as the threatening was, there was nothing improbable or unnatural in it. Pestilence was a common disaster, and if a hundred families, now and again, were carried off by its virulence, why may not a third of the nation? So with famine; so with the sword. In a time of severe drought, famine and pestilence often went hand in hand. The flower of the nation being destroyed, some martial neighbour would gladly seize the opportunity for invasion. Resistance would end in terrible defeat; and, for the residue, banishment was decreed. Both man and nature are the servants of God; often are they combined to execute his will. If we escape one minister