In all your dwelling places the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished.
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EXPOSITORY (ENGLISH BIBLE)May be abolished.—The word abolished is a strong one, meaning utterly obliterated, wiped out. This was what Israel should have done to the nations who inhabited Canaan before them; they and their works should have been so utterly blotted out that no temptations from them should have remained. But Israel had failed to observe the Divine command, and now in turn their works, done in imitation of the guilty nations they had supplanted, must be blotted out.Ezekiel 8:16 note.Jeremiah 11:13. High places and altars set up to the honour of those idols shall be laid waste, and the idols of those lesser cities shall be utterly destroyed. The images or statues that were usually fastened on some pedestal, somewhat high, shall be cut down; and all your costly works for idols, and your pompous preparation for them, shall, with your cities, be abolished for ever, as your sins and abominations deserve. Jeremiah 2:28;
and the high places shall be desolate; meaning such as were in cities; as, before, such as were built upon mountains and hills; see 2 Kings 23:5;
that your altars may be laid waste and desolate; as they must be, the cities being destroyed in which they were set up:
and your idols may be broken and cease, and your images may be cut down; such as were made of gold and silver, or of wood and stone; the same words are used for them as in Ezekiel 6:4;In all your dwellingplaces the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished.
EXEGETICAL (ORIGINAL LANGUAGES)6. your works] the works of your hands, the idols. All the cumulative phrases in the verse are wanting in LXX. viz. “and made desolate,” “and cease,” “and your works may be abolished.” The term “abolished” is lit. “blotted out.” The rendering “made desolate” is probably right, though as spelled the word might mean “suffer” or “be punished,” R.V. marg., “bear their guilt.” The apparatus of worship in the prophet’s time comprehended (1) the high place, the general name for the sanctuary, which might be a building of various degrees of simplicity or splendour, or perhaps a mere tent; (2) the altar, an essential of course of every high place; (3) the obelisk or sun-pillar, and (4) the idol, with which probably most of the rural high places were provided, as Isaiah 2:8 says, Their land also is full of idols; they worship the work of their own hands. Cf. Jeremiah 2:27-28, who complains that their gods (which he describes as “stocks” and “stones”) were as numerous as their cities. With this religious inventory may be compared that given by Hosea 3:5. Ezekiel does not mention the Ashera, except in the form of the “evergreen tree” (ch. Ezekiel 6:13).
Ezekiel 5:10. Therefore shall fathers devour their children in thy midst, and children shall devour their fathers: and I will exercise judgments upon thee, and disperse all thy remnant to the winds. Ezekiel 5:11. Therefore, as I live, is the declaration of the Lord Jehovah, Verily, because thou hast polluted my sanctuary with all thine abominations and all thy crimes, so shall I take away mine eye without mercy, and will not spare. Ezekiel 5:12. A third of thee shall die by the pestilence, and perish by hunger in thy midst; and the third part shall fall by the sword about thee; and the third part will I scatter to all the winds; and will draw out the sword after them. Ezekiel 5:13. And my anger shall be fulfilled, and I will cool my wrath against them, and will take vengeance. And they shall experience that I, Jehovah, have spoken in my zeal, when I accomplish my wrath upon them. Ezekiel 5:14. And I will make thee a desolation and a mockery among the nations which are round about thee, before the eyes of every passer-by. Ezekiel 5:15. And it shall be a mockery and a scorn, a warning and a terror for the nations round about thee, when I exercise my judgments upon thee in anger and wrath and in grievous visitations. I, Jehovah, have said it. Ezekiel 5:16. When I send against thee the evil arrows of hunger, which minister to destruction, which I shall send to destroy you; for hunger shall I heap upon you, and shall break to you the staff of bread. Ezekiel 5:17. And I shall send hunger upon you, and evil beasts, which shall make thee childless; and pestilence and blood shall pass over thee; and the sword will I bring upon thee. I, Jehovah, have spoken it. - As a proof of the unheard-of severity of the judgment, there is immediately mentioned in Ezekiel 5:10 a most horrible circumstance, which had been already predicted by Moses (Leviticus 26:29; Deuteronomy 28:53) as that which should happen to the people when hard pressed by the enemy, viz., a famine so dreadful, during the siege of Jerusalem, that parents would eat their children, and children their parents; and after the capture of the city, the dispersion of those who remained "to all the winds, i.e., to all quarters of the world." This is described more minutely, as an appendix to the symbolical act in Ezekiel 5:1 and Ezekiel 5:2, in Ezekiel 5:11 and Ezekiel 5:12, with a solemn oath, and with repeated and prominent mention of the sins which have drawn down such chastisements. As sin, is mentioned the pollution of the temple by idolatrous abominations, which are described in detail in Ezekiel 8. The אגרע, which is variously understood by the old translators (for which some Codices offer the explanatory correction אגדע), is to be explained, after Job 36:7, of the "turning away of the eye," and the עיני following as the object; while ולא־תחוס, "that it feel no compassion," is interjected between the verb and its object with the adverbial signification of "mercilessly." For that the words ולא תחוס are adverbially subordinate to אגרע, distinctly appears from the correspondence - indicated by וגם אני - between אגרע and לא . Moreover, the thought, "Jehovah will mercilessly withdraw His care for the people," is not to be termed "feeble" in connection with what follows; nor is the contrast, which is indicated in the clause וגם־אני, lost, as Hvernick supposes. וגם־אני does not require גּרע to be understood of a positive act, which would correspond to the desecration of the sanctuary. This is shown by the last clause of the verse. The withdrawal without mercy of the divine providence is, besides, in reality, equivalent to complete devotion to destruction, as it is particularized in Ezekiel 5:12. For Ezekiel 5:12 see on Ezekiel 5:1 and Ezekiel 5:2. By carrying out the threatened division of the people into three parts, the wrath of God is to be fulfilled, i.e., the full measure of the divine wrath upon the people is to be exhausted (cf. 7, 8), and God is to appear and "cool" His anger. הניח חמה, "sedavit iram," occurs again in Ezekiel 16:42; Ezekiel 21:22; Ezekiel 24:13. הנּחמתּי, Hithpael, pausal form for הנּחמתּי, "se consolari," "to procure satisfaction by revenge;" cf. Isaiah 1:24, and for the thing, Deuteronomy 28:63. In Ezekiel 5:14. the discourse turns again from the people to the city of Jerusalem. It is to become a wilderness, as was already threatened in Leviticus 26:31 and Leviticus 26:33 to the cities of Israel, and thereby a "mockery" to all nations, in the manner described in Deuteronomy 29:23. והיתה, in Ezekiel 5:15, is not to be changed, after the lxx, Vulgate, and some MSS, into the second person; but Jerusalem is to be regarded as the subject which is to become the object of scorn and hatred, etc., when God accomplishes His judgments. מוּסר is a warning-example. Among the judgments which are to overtake it, in Ezekiel 5:16, hunger is again made specially prominent (cf. Ezekiel 4:16) and first in Ezekiel 5:17 are wild beasts, pestilence, blood, and sword added, and a quartette of judgments announced as in Ezekiel 14:21. For pestilence and blood are comprehended together as a unity by means of the predicate. Their connection is to be understood according to Ezekiel 14:19, and the number four is significant, as in Ezekiel 14:21; Jeremiah 15:3. For more minute details as to the meaning, see on Ezekiel 14:21. The evil arrows point back to Deuteronomy 32:23; the evil beasts, to Leviticus 24:22 and Deuteronomy 32:24. To produce an impression, the prophet heaps his words together. Unum ejus consilium fuit penetrare in animos populi quasi lapideos et ferreos. Haec igitur est ratio, cur hic tanta varietate utatur et exornet suam doctrnam variis figuris (Calvin).
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