เอเสเคียล 6:13 วิจารณ์

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).

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.

So will I stretch out mine hand upon them,.... Not unto them, in a way of mercy; but upon, or against them, in a way of judgment. The Targum paraphrases it, "and I will lift up the stroke of my power upon them;'' his mighty hand of vengeance: and make the land desolate; by destroying the inhabitants of it: yea, more desolate than the wilderness towards Diblath, in all their habitations; so the Syriac version renders it, "and I will make this land more desolate than the land of Diblath"; but other versions, "I will make the land desolate from the wilderness of Diblath"; to which the Targum agrees; or, "from the wilderness to Diblath": Kimchi and Ben Melech think this is the same with Riblath; as Deuel is put for Reuel in Num 1:14; which was in the land of Hamath, and which, Jerom says, was in his times called Epiphania in Syria; here it was that Nebuchadnezzar brought Zedekiah, and slew his sons before him, Jer 39:5; this, though in Hamath in Syria, was on the borders of the land of Israel, Num 34:8; so that "hence from the desert of Diblath", as the Arabic version renders it, "even to Jerusalem", as may be supplied, takes in the whole land, and shows that it should be utterly desolate. There is a Bethdiblathaim mentioned in Jer 48:22; as in Moab; and there is also Almondiblathaim, which was one of the stations of the Israelites; and seems to be in Moab, or on its borders, Num 33:46; and appears, by the places named with it, to be the same as that in Jeremiah; and so was part of that terrible wilderness through which the Israelites passed; and to which the desolation of the land of Israel by the Chaldeans is compared; and which serves to confirm our version, which makes the desolation to be greater than that: and they shall know that I am the Lord; the true God; the one and only Lord God; who never changes his purposes; fulfils his promises and threatenings; and there is no escaping his mighty hand. Next: Ezekiel Chapter 7

(Verse 13.) And you shall know that I am the Lord, when your slain shall be in the midst of your idols, round about your altars, upon every high hill, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols. It is evident according to the literal sense, and needs no interpretation, that in the mountains of Israel, and in the high places, among the altars and groves, which are called thick trees, the army of Israel was slain, that they might be punished in the same places where they had sinned. According to allegory, let us follow the proposed order. When the masters of heretics, who are instructed in the knowledge of Scriptures, have been crushed and overcome by the Ecclesiastical men, we see them lying among the idols they created, and those who elevated themselves against the knowledge of God lie scattered on the mountains and hills beneath every leafy tree; those who have pompous words and the shadow of leaves, but do not have the fruits of good works; those who are under every leafy oak tree, which does not bear the fruits of men, but of pigs: where they burn fragrant incense not to God, but to their idols. And they could not say what is written about Noah: 'The Lord smelled the pleasing aroma' (Gen. VIII, 21): and that which Paul speaks: 'For we are the aroma of Christ to God among those who are being saved and among those who are perishing' (II Cor. II, 15). But just as a holy person delights God with their fragrance, so sin is committed from whose person that psalm is sung: 'My wounds stink and fester because of my foolishness' (Ps. XXXVII, 6), he kindles his foul incense for his idols. What we interpreted, on all the highest points of the mountains: and a little later: And under the whole leafy oak, they left seventy.

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).