Ezekiel 6:8 Komentář

In this chapter we have, I. A threatening of the destruction of Israel for their idolatry, and the destruction of their idols with them (Eze 6:1-7). II. A promise of the gracious return of a remnant of them to God, by true repentance and reformation (Eze 6:8-10). III. Directions given to the prophet and others, the Lord's servants, to lament both the iniquities and the calamities of Israel (Eze 6:11-14).

Judgment had hitherto triumphed, but in these verses mercy rejoices against judgment. A sad end is made of this provoking people, but not a full end. The ruin seems to be universal, and yet will I leave a remnant, a little remnant, distinguished from the body of the people, a few of many, such as are left when the rest perish; and it is God that leaves them. This intimates that they deserved to be cut off with the rest, and would have been cut off if God had not left them. See Isa 1:9. And it is God who by his grace works that in them which he has an eye to in sparing them. Now, I. It is a preserved remnant, saved from the ruin which the body of the nation is involved in (Eze 6:8): That you may have some who shall escape the sword. God said (Eze 5:12) that he would draw a sword after those who were scattered, that destruction should pursue them in their dispersion; but here is mercy remembered in the midst of that wrath, and a promise that some of the Jews of the dispersion, as they were afterwards called, should escape the sword. None of those who were to fall by the sword about Jerusalem shall escape; for they trust to Jerusalem's walls for security, and shall be made ashamed of that vain confidence. but some of them shall escape the sword among the nations, where, being deprived of all other stays, they stay themselves upon God only. They are said to have those who shall escape; for they shall be the seed of another generation, out of which Jerusalem shall flourish again. II. It is a penitent remnant (Eze 6:9): Those who escape of you shall remember me. Note, To those whom god designs for life he will give repentance unto life. They are reprieved, and escape the sword, that they may have time to return to God. Note, God's patience both leaves room for repentance and is an encouragement to sinners to repent. Where God designs grace to repent he allows space to repent; yet many who have the space want the grace, many who escape the sword do not forsake the sin, as it is promised that these shall do. This remnant, here marked for salvation, is a type of the remnant reserved out of the body of mankind to be monuments of mercy, who are made safe in the same way that these were, by being brought to repentance. Now observe here, 1. The occasion of their repentance, and that is a mixture of judgment and mercy-judgment, that they were carried captives, but mercy, that they escaped the sword in the land of their captivity. They were driven out of their own land, but not out of the land of the living, not chased out of the world, as other were and they deserved to be. Note, The consideration of the just rebukes of Providence we are under, and yet of the mercy mixed with them, should engage us to repent, that we may answer God's end in both. And true repentance shall be accepted of God, though we are brought to it by our troubles; nay, sanctified afflictions often prove means of conversion, as to Manasseh. 2. The root and principle of their repentance: They shall remember me among the nations. Those who forgot God in the land of their peace and prosperity, who waxed fat and kicked, were brought to remember him in the land of their captivity. The prodigal son never bethought himself of his father's house till he was ready to perish for hunger in the far country. Their remembering God was the first step they took in returning to him. Note, Then there begins to be some hopes of sinners when they have sinned against, and to enquire, Where is God my Maker? Sin takes rise in forgetting God, Jer 3:21. Repentance takes rise from the remembrance of him and of our obligations to him. God says, They shall remember me, that is, "I will give them grace to do so;" for otherwise they would for ever forget him. That grace shall find them out wherever they are, and by bringing God to their mind shall bring them to their right mind. The prodigal, when he remembered his father, remembered how he has sinned against Heaven and before him; so do these penitents. (1.) They remember the base affront they had put upon God by their idolatries, and this is that which an ingenuous repentance fastens upon and most sadly laments. They had departed from God to idols, and given that honour to pretended deities, the creatures of men's fancies and the work of men's hands, which they should have given to the God of Israel. They departed from God, from his word, which they should have made their rule, from his work, which they should have made their business. Their hearts departed from him. The heart, which he requires and insists upon, and without which bodily exercise profits nothing, the heart, which should be set upon him, and carried out towards him, when that departs from him, is as the treacherous elopement of a wife from her husband or the rebellious revolt of a subject from his sovereign. Their eyes also go after their idols; they doted on them, and had great expectations from them. Their hearts followed their eyes in the choice of their gods (they must have gods that they could see), and then their eyes followed their hearts in the adoration of them. Now the malignity of this sin is that it is spiritual whoredom; it is a whorish heart that departs from God; and they are eyes that go a whoring after their idols. Note, Idolatry is spiritual whoredom; it is the breach of a marriage-covenant with God; it is the setting of the affections upon that which is a rival with him, and the indulgence of a base lust, which deceives and defiles the soul, and is a great wrong to God in his honour, (2.) They remember what a grief this was to him and how he resented it. They shall remember that I am broken with their whorish heart and their eyes that are full of this spiritual adultery, not only angry at it, but grieved, as a husband is at the lewdness of a wife whom he dearly loved, grieved to such a degree that he is broken with it; it breaks his heart to think that he should be so disingenuously dealt with; he is broken as an aged father is with the undutiful behaviour of a rebellious and disobedient son, which sinks his spirits and makes him to stoop. Forty years long was I grieved with this generation, Psa 95:10. God's measures were broken (so some); a stop was put to the current of his favours towards them, and he was even compelled to punish them. This they shall remember in the day of their repentance, and it shall affect and humble them more than any thing, not so much that their peace was broken, and their country broken, as that God was broken by their sin. Thus they shall look on him whom they have pierced and shall mourn, Zac 12:10. Note, Nothing grieves a true penitent so much as to think that his sin has been a grief to God and to the Spirit of his grace. 3. The product and evidence of their repentance: They shall loathe themselves for the evils which they have committed in all their abominations. Thus God will give them grace to qualify them for pardon and deliverance. Though he had been broken by their whorish heart, yet he would not quite cast them off. See Isa 57:17, Isa 57:18; Hos 2:13, Hos 2:14. His goodness takes occasion from their badness to appear the more illustrious. note, (1.) True penitents see sin to be an abominable thing, that abominable thing which the Lord hates and which makes sinners, and even their services, odious to him, Jer 44:4; Isa 1:11. It defiles the sinner's own conscience, and makes him, unless he be past feeling, an abomination to himself. An idol is particularly called an abomination, Isa 44:19. Those gratifications which the hearts of sinners were set upon as delectable things the hearts of penitents are turned against as detestable things. (2.) There are many evils committed in these abominations, many included in them, attendant on them, and flowing from them, many transgressions in one sin, Lev 16:21. In their idolatries they were sometimes guilty of whoredom (as in the worship of Peor), sometimes of murder (as in the worship of Moloch); these were evils committed in their abominations. Or it denotes the great malignity there is in sin; it is an abomination that has abundance of evil in it. (3.) Those that truly loathe sin cannot but loathe themselves because of sin; self-loathing is evermore the companion of true repentance. Penitents quarrel with themselves, and can never be reconciled to themselves till they have some ground to hope that God is reconciled to them; nay, then they shall lie down in their shame, when he is pacified towards them, Eze 16:63. 4. The glory that will redound to God by their repentance (Eze 6:10): "They shall know that I am the Lord; they shall be convinced of it by experience, and shall be ready to own it, and that I have not said in vain that I would do this evil unto them, finding that what I have said is made good, and made to work for good, and to answer a good intention, and that it was not without just provocation that they were thus threatened and thus punished." Note, (1.) One way or other God will make sinners to know and own that he is the lord, either by their repentance or by their ruin. (2.) All true penitents are brought to acknowledge both the equity and the efficacy of the word of God, particularly the threatenings of the word, and to justify God in them and in the accomplishment of them.

INTRODUCTION TO EZEKIEL 6 This chapter contains a prophecy of the desolation of the whole land of Israel, and a promise that a remnant should escape, with a lamentation for the sad destruction, signified by some gestures of the prophet. The order to the prophet to deliver out the prophecy is in Eze 6:1; the several parts of the land of Israel or Judea, to which the prophecy is directed, are signified by mountains, hills, rivers, and valleys, on which the sword should be brought, Eze 6:3; the desolation is described, and the cause of it suggested, the idolatry of the people, Eze 6:4; the promise of a remnant that should escape, who should remember the Lord, loath themselves for their sins, acknowledge him, and that his word was not in vain, is in Eze 6:8; the lamentation, signified by the prophet's smiting with his hand, and stamping with his foot, for the sins of the people, and the judgments that should come upon them, is in Eze 6:11; a particular enumeration of these judgments follows, and of the places where they should be executed, Eze 6:12; the end of them was to bring them to the knowledge and acknowledgment of the Lord, against whom they had sinned and offended by their idolatry, as the places where their slain fell would show, Eze 6:13; and the chapter is concluded with a resolution to bring this desolation on them, Eze 6:14.

And they that escape of you shall remember me,.... Either my grace and mercy to them, as Jarchi; or the fear of me, as the Targum; and so return by repentance, and worship the Lord their God, being influenced by his kindness and goodness to them: even when among the nations, whither they shall be carried captive; so that their afflictions should be sanctified and made useful to them: in prosperity men are apt to forget God; in adversity they are brought to a sense of themselves and duty; and happy it is when chastening dispensations are teaching ones, and bring to God, and not drive from him: because I am broken with their whorish heart, which hath departed from me: by committing spiritual adultery, which is idolatry. The sense is, either that he was grieved at heart with their idolatry, which was the reason of their being carried captive, which, when they were sensible of, wrought repentance in them; or that he was full of compassion towards them; his heart was tender and pitiful towards them, though they departed from him in such a dreadful manner, justly to be resented by him. The Targum is, "I have broken their foolish heart;'' and so the Syriac and Vulgate Latin versions, "I have broken their whorish heart"; by afflictive providences humbled them, and brought them to repentance: and with their eyes, which go a whoring after their idols; they committed fornication with their heart and eyes in a spiritual sense, as wicked men do in a natural sense; see Pe2 2:14; and they shall loathe themselves for the evils which they have committed in all their abominations; abominable idolatry, Pe1 4:3; when men remember God, against whom they have sinned, and consider how grieving sin is to him; and when they are broken for it themselves, they then loathe their sins, and themselves for it; and where all this is there is true repentance.

(Verse 8.) And I will leave among you those who have escaped the sword among the nations, when I scatter you among the lands. And they shall remember me, the ones who were delivered, among the nations where they were taken captive. That which the Lord speaks to Elijah: I have left for myself seven thousand men who have not bowed the knee to Baal (1 Kings 19:18); and the Apostle Paul writes: And now at this present time, there is a remnant according to the election of grace that has been saved (Romans 11:5), which may be applicable to this chapter. For indeed the Apostles, who were of the seed of Israel and had fled the sword, are therefore reserved, so that they might be scattered into the lands and preach the Gospel among the nations, and be remembered among the nations of God, in which they were living during the time of captivity. And it can also be said that some were reserved from the captivity of Judah, so that they might be remembered among the nations and preach the power of His name. The peoples of the heretics who were able to escape the sword of their destruction, and the wicked faction that had been incited against God, will remember the name of God, repenting and rejoicing that they were captured by the men of the Church.

In this chapter, which forms a distinct section, the prophet denounces the judgments of God against the Jews for their idolatry, Eze 6:1-7; but tells them that a remnant shall be saved, and brought to a sense of their sins by their severe afflictions, Eze 6:8-14.

CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14) mountains of Israel--that is, of Palestine in general. The mountains are addressed by personification; implying that the Israelites themselves are incurable and unworthy of any more appeals; so the prophet sent to Jeroboam did not deign to address the king, but addressed the altar (Kg1 13:2). The mountains are specified as being the scene of Jewish idolatries on "the high places" (Eze 6:3; Lev 26:30).

Mitigation of the extreme severity of their punishment; still their life shall be a wretched one, and linked with exile (Eze 5:2, Eze 5:12; Eze 12:16; Eze 14:22; Jer 44:28).