Ezekiel 5:16 Komentář

In this chapter we have a further, and no less terrible, denunciation of the judgments of God, which were coming with all speed and force upon the Jewish nation, which would utterly ruin it; for when God judges he will overcome. This destruction of Judah and Jerusalem is here, I. Represented by a sign, the cutting, and burning, and scattering of hair (Eze 5:1-4). II. That sign is expounded, and applied to Jerusalem. 1. Sin is charged upon Jerusalem as the cause of this desolation - contempt of God's law (Eze 5:5-7) and profanation of his sanctuary (Eze 5:11). 2 Wrath is threatened, great wrath (Eze 5:8-10), a variety of miseries (Eze 5:12, Eze 5:16, Eze 5:17), such as should be their reproach and ruin (Eze 5:13-15).

INTRODUCTION TO EZEKIEL 5 This chapter is of the same argument with the former; and contains a type of Jerusalem's destruction; an explanation of that type; what were the reasons of God's judgments on that city; and the nature, rise, and end of them. The type is in Eze 5:1; the explanation of that type is in Eze 5:5; the reasons of the severe judgments threatened are changing the statutes of the Lord, and not walking in them, and defiling the sanctuary with their abominations, Eze 5:6; an account of the judgments of God, answerable to each of the parts in the type, Eze 5:12; the ends of these judgments are, with respect to God, the accomplishment of his anger, and the satisfaction of his justice; with respect to the Jews, bringing them to an acknowledgment that he had spoken in his zeal; and, with respect to the nations, their instruction and astonishment, Eze 5:13; and the chapter is concluded with an assurance that these judgments would be sent, Eze 5:16.

When I shall send upon them the evil arrows of famines,.... Either famine itself, which is as an arrow; it is taken out of the quiver of the Lord of hosts, and is shot by him; and moves swiftly when it has a commission; and is very destructive: or arrows which bring on a famine, such as drought, excessive rains, blasting, mildew, locusts, &c. or arrows which the famine brings, as leanness, faintness, blackness, and death; and, in either sense, are evil ones; and are sent of God for the following end: which shall be for their destruction, and which I will send to destroy you; God's design in sending them was to destroy, and that was answered; and a very destroying arrow famine is, and therefore called evil: and I will increase the famine upon you; or "gather (y) it upon", or "against you"; as if it was an army with bows and arrows: and will break your staff of bread: take away the virtue from the little they had, that that should not nourish and satisfy; See Gill on Eze 4:16. (y) "famen congregabo, super vos", V. L. Pagninus; "famen colligam super vos", Montanus, Polanus, Starckius.

(Verse 16.) When I send the most destructive arrows of famine (the Vulgate adds 'against them'), which will be deadly, and I will send them to destroy you, and I will gather famine upon you, and I will break the staff (or rod) of bread. Famine and pestilence, and the most terrible beasts, and whatever other evils we endure in this world, it is clear that they come because of our sins. Thus, that famine which is mentioned in the book of Ruth (Ruth 1) and in the book of Kings under Elijah (3 Kings 17), when the heavens were closed for three years and six months, and under Elisha (4 Kings 6), whose incredible scarcity was compensated by sudden abundance by God's judgment, was sent. Not only was this done in Jerusalem at that time, but it also happens in our Jerusalem, where, because of the magnitude of sins, hunger is first sent to hear the word of God. Then hunger is followed by death, so that those who have not heard may experience: Taste and see that the Lord is sweet (Psalm 33:9), and afterwards let us feel: The death of sinners is most bitter (Psalm 22). We have already spoken about the firmament and the staff of bread (above, IV).

In this chapter the prophet shows, under the type of hair, the judgments which God was about to execute on the inhabitants of Jerusalem by famine, sword, and dispersion, Eze 5:14. The type or allegory is then dropped, and God is introduced declaring in plain terms the vengeance that was coming on the whole nation which had proved so unworthy of those mercies with which they had hitherto been distinguished, Eze 5:5-17.

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.

VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17) knife . . . razor--the sword of the foe (compare Isa 7:20). This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers. thine head--as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating (Sa2 10:4-5) treatment. Especially in the case of a priest; for priests (Lev 21:5) were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral. balances--implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare Mat 10:30).

arrows of famine--hail, rain, mice, locusts, mildew (see Deu 32:23-24). increase the famine--literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [CALVIN], which I will congregate as the forces of an invading army, to bring famine on you.