Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: Ezekiel 13:1 - King James
Verse |
Translation |
Text |
Eze 13:1 |
King James |
And the word of the LORD came unto me, saying, |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23)
As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar. |
Notes on the Bible, by Albert Barnes, [1834] |
The identity of phrases and ideas of this chapter with Jer. 23 leads to the conclusion that Ezekiel took up a well-known prophecy to enforce and apply it to his companions in exile. They probably had read Jeremiah's words as referring to others than themselves. |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
Against the False Prophets
Their conduct. - Eze 13:1. And the word of Jehovah came to me, saying, Eze 13:2. Son of man, prophesy against the prophets of Israel who prophesy, and say to the prophets out of their heart, Hear ye the word of Jehovah. Eze 13:3. Thus saith the Lord Jehovah, Woe upon the foolish prophets, who go after their spirit, and that which they have not seen! Eze 13:4. Like foxes in ruins have thy prophets become, O Israel. Eze 13:5. Ye do not stand before the breaches, nor wall up the wall around the house of Israel to stand firm in the battle on the day of Jehovah. Eze 13:6. They see vanity and lying soothsaying, who say, "Oracle of Jehovah;" and Jehovah hath not sent them; so that they might hope for the fulfilment of the word. Eze 13:7. Do ye not see vain visions, and speak lying soothsaying, and say, Oracle of Jehovah; and I have not spoken? - The addition הנּבּאים, "who prophesy," is not superfluous. Ezekiel is not to direct his words against the prophets as a body, but against those who follow the vocation of prophet in Israel without being called to it by God on receiving a divine revelation, but simply prophesying out of their own heart, or according to their own subjective imagination. In the name of the Lord he is to threaten them with woes, as fools who follow their own spirit; in connection with which we must bear in mind that folly, according to the Hebrew idea, was not merely a moral failing, but actual godlessness (cf. Psa 14:1). The phrase "going after their spirit" is interpreted and rendered more emphatic by לבלתּי, which is to be taken as a relative clause, "that which they have not seen," i.e., whose prophesying does not rest upon intuition inspired by God. Consequently they cannot promote the welfare of the nation, but (Eze 13:4) are like foxes in ruins or desolate places. The point of comparison is to be found in the undermining of the ground by foxes, qui per cuniculos subjectam terram excavant et suffodiunt (Bochart). For the thought it not exhausted by the circumstance that they withdraw to their holes instead of standing in front of the breach (Hitzig); and there is no force in the objection that, with this explanation, בּחרבות is passed over and becomes in fact tautological (Hvernick). The expression "in ruins" points to the fall of the theocracy, which the false prophets cannot prevent, but, on the contrary, accelerate by undermining the moral foundations of the state. For (Eze 13:5) they do not stand in the breaches, and do not build up the wall around the house of Israel (לא belongs to both clauses). He who desires to keep off the enemy, and prevent his entering the fortress, will stand in the breach. For the same purpose are gaps and breaches in the fortifications carefully built up. The sins of the people had made gaps and breaches in the walls of Jerusalem; in other words, had caused the moral decay of the city. But they had not stood in the way of this decay and its causes, as the calling and duty of prophets demanded, by reproving the sins of the people, that they might rescue the people and kingdom from destruction by restoring its moral and religious life. לעמד בּמּלחמה, to stand, or keep ground, i.e., so that ye might have kept your ground in the war. The subject is the false prophets, not Israel, as Hvernick supposes. "In the day of Jehovah," i.e., in the judgment which Jehovah has decreed. Not to stand, does not mean merely to avert the threatening judgment, but not to survive the judgment itself, to be overthrown by it. This arises from the fact that their prophesying is a life; because Jehovah, whose name they have in their mouths, has not sent them (Eze 13:6). ויחלוּ is dependent upon שׁלחם: God has not sent them, so that they could hope for the fulfilment of the word which they speak.The rendering adopted by others, "and they cause to hope," is untenable; for יחל with ל does not mean "to cause to hope," or give hope, but simply to hope for anything. This was really the case; and it is affirmed in the declaration, which is repeated in the form of a direct appeal in Eze 13:7, to the effect that their visions were vain and lying soothsaying. For this they are threatened with the judgment described in the verses which follow. |
13 Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.
14 They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.
31 The prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so: and what will ye do in the end thereof?
2 Thus speaketh the LORD of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon.
3 Within two full years will I bring again into this place all the vessels of the LORD'S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon:
4 And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the LORD: for I will break the yoke of the king of Babylon.
31 Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:
21 Thus saith the LORD of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes;
7 Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it; albeit I have not spoken?
6 They have seen vanity and lying divination, saying, The LORD saith: and the LORD hath not sent them: and they have made others to hope that they would confirm the word.
5 Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the LORD.
4 O Israel, thy prophets are like the foxes in the deserts.
1 To the chief Musician, A Psalm of David. The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.
7 Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it; albeit I have not spoken?
6 They have seen vanity and lying divination, saying, The LORD saith: and the LORD hath not sent them: and they have made others to hope that they would confirm the word.
5 Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the LORD.
4 O Israel, thy prophets are like the foxes in the deserts.
3 Thus saith the Lord GOD; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!
2 Son of man, prophesy against the prophets of Israel that prophesy, and say thou unto them that prophesy out of their own hearts, Hear ye the word of the LORD;
1 And the word of the LORD came unto me, saying,