Ezekiel 33:26
You stand on your sword, you work abomination, and you defile every one his neighbor's wife: and shall you possess the land?
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EXPOSITORY (ENGLISH BIBLE)
(26) Ye stand upon your sword.—Not to engage in war, which cannot here be thought of, but to take part in individual crimes of violence.

33:21-29 Those are unteachable indeed, who do not learn their dependence upon God, when all creature-comforts fail. Many claim an interest in the peculiar blessings to true believers, while their conduct proves them enemies of God. They call this groundless presumption strong faith, when God's testimony declares them entitled to his threatenings, and nothing else.Ye stand upon your sword - Ye put your trust in your swords.26. Ye stand upon your sword—Your dependence is, not on right and equity, but on force and arms.

every one—Scarcely anyone refrains from adultery.

Ye stand upon your sword; you trust to your sword, and stand with it as it were drawn ready to kill and slay, you do all with violence and force, not regarding what is right and equal, and fear no restraints or punishments.

Abomination; idolatry, or other wickedness not to be named.

Ye defile every one his neighbour’s wife: adultery is so common among you, that it is no bold hyperbole to say every one defiles his neighbour’s wife.

Shall ye possess the land? Can such sinners flatter themselves that they shall inherit the land promised to a holy and good father, and to the like seed? Will not the land spew Jewish sinners out, as it did spew out such Canaanitish sinners? You trust in it, and think to support yourselves by it, and secure your possession and right of it by that means. So the Targum,

"you stand in your strength:''

ye work abomination; that which is abominable to God, and not fit to be named among men; Jarchi interprets it of sodomy: the word is in the feminine gender, and may be rendered, "ye women work abomination"; referring to that unnatural lust the apostle speaks of, Romans 1:26 so Ben Melech:

and ye defile everyone his neighbour's wife; were guilty of adultery; and which was so common, that scarce any were free from it, and therefore is charged upon the whole body of them:

and shall ye possess the land? such vile creatures as these, guilty of the abominations for which the land formerly spewed out its ancient inhabitants, the Canaanites? and the present possessors might expect the same, as being very unworthy inheritors of it, whatever high thoughts they might have of themselves.

Ye stand upon your {o} sword, ye work abomination, and ye defile every one his neighbour's wife: and shall ye possess the land?

(o) As they that are ready still to shed blood.

EXEGETICAL (ORIGINAL LANGUAGES)
26. stand upon your sword] Hardly means, the footing on which ye deal with men is the sword; but probably, ye occupy yourselves with the sword, cf. Ezekiel 44:24.

work abomination] The term is mostly applied to religious practices contrary to the pure religion of Jehovah. On the other sin named cf. Ezekiel 18:6, Ezekiel 22:11. Ezekiel 33:25-26 are wanting in LXX. The passage is vigorous and apart from the anomalous form “ye work” (where fem. n is due to following t) altogether unsuspicious. The omission in LXX. may have arisen from the eye of the translator straying from the words “Lord God” Ezekiel 33:25 to the same words Ezekiel 33:27.Verse 26. - Ye stand upon your sword. The words point to the open assertion of the law that might is right. Men relied on the sword, and on that only, for their support. Assassinations, as in Jeremiah 41, were, so to speak, as the order of the day. Ye work abomination. The noun, Ezekiel's ever-recurring word, indicates both the act of idolatry and the foul orgiastic rites that accompanied it. The verb, curiously enough, has the feminine suffix. Was it used intentionally, either as pointing to the prominence of women in those rites (Jeremiah 44:15), or to the degrading vices which involved the loss of true manhood (2 Kings 23:7)? So some have thought; but I agree with Keil, Smend, and others, in seeing only an error of transcription. Once more, after heaping up his accusations, Ezekiel asks the question, "Shall ye possess the land?" "Are you the seed of Abraham?" Second strophe. - Ezekiel 32:22. There is Asshur and all its multitude, round about it their graves, all of them slain, fallen by the sword Ezekiel 32:23. Whose graves are made in the deepest pit, and its multitude is round about its grave; all slain, fallen by the sword, who spread terror in the land of the living. - The enumeration commences with Asshur, the world-power, which had already been overthrown by the Chaldeans. It is important to notice here, that אשּׁוּר, like עילם in Ezekiel 32:24, and משׁך in Ezekiel 32:26, is construed as a feminine, as המונהּ which follows in every case plainly shows. It is obvious, therefore, that the predominant idea is not that of the king or people, but that of the kingdom or world-power. It is true that in the suffixes attached to סביבותיו קברתיו in Ezekiel 32:22, and סביבותיו in Ezekiel 32:25 and Ezekiel 32:26, the masculine alternates with the feminine, and Hitzig therefore proposes to erase these words; but the alternation may be very simply explained, on the ground that the ideas of the kingdom and its king are not kept strictly separate, but that the words oscillate from one idea to the other. It is affirmed of Asshur, that as a world-power it lies in Sheol, and the gravers of its countrymen are round about the graves of its ruler. They all lie there as those who have fallen by the sword, i.e., who have been swept away by a judgment of God. To this is added in Ezekiel 32:23 the declaration that the graves of Asshur lie in the utmost sides, i.e., the utmost or deepest extremity of Sheol; whereas so long as this power together with its people was in the land of the living, i.e., so long as they ruled on earth, they spread terror all around them by their violent deeds. From the loftiest height of earthly might and greatness, they are hurled down to the lowest hell. The higher on earth, the deeper in the nether world. Hvernick has entirely misunderstood the words "round about Asshur are its graves" (Ezekiel 32:22), and "its multitude is round about its grave" (the grave of this world-power), when he finds therein the thought that the graves and corpses are to be regarded as separated, so that the dead are waiting near their graves in deepest sorrow, looking for the honour of burial, but looking in vain. There is not a word of this in the text, but simply that the graves of the people lie round about the grave of their ruler.
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