Ezekiel 11:4

Eze 11:4 Therefore prophesy against them, prophesy, O son of man.

Ver. 4. Therefore prophesy against them, prophesy.] Urger et repetit, ne cunctetur. Out of greatest indignation against these pests, he pricketh him on to prophesy, as having vengeance "in a readiness for the disobedient." {2Co 10:6} Mockers shall be sure to have their "bands increased." {Isa 28:22}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 11:4-5. Therefore prophesy against them — Declare to them how different things shall happen to them from what they expect. And the Spirit of the Lord fell upon me — See note on Eze 3:24. And said unto me, Speak; Thus have ye said — Ye have advanced the assertion, mentioned Eze 11:3. “You have rightly said what you say: the city is the caldron, and we are the flesh, shall be fulfilled, but not as you understand it. Many of you will perish in the city. For those it will be the caldron, and they will be flesh boiled in it. But yourselves shall not be the flesh in the caldron: but you shall be taken out and elsewhere cut in pieces.” — Michaelis in Newcome. For I know the things that come into your mind —

Here God declares that, however much these men thought, and said in their hearts, The Lord seeth us not, yet still he not only saw them, but knew the things that came into their mind, every one of them, and took particular notice of that vain confidence with which they supported themselves, and endeavoured to put a good face upon a matter which they could not but know to be bad. Remember, reader, God perfectly knows not only the things that come out of our mouths, but the things that come into our minds; not only all we say, but all we think; even those thoughts which are most suddenly darted into our minds, and as suddenly slip out of them again, are perfectly known and narrowly observed by God: he knows us infinitely better than we know ourselves; he understands us afar off: the consideration whereof should oblige us to keep our hearts with all diligence, that no vain thoughts may come into them, or lodge within them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

prophesy . . . prophesy--The repetition marks emphatic earnestness.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Yesterday we saw that the Jews scurrilously eluded the prophecies of Jeremiah, especially when he threatened them with God’s wrath. For he had said, that a vision was offered to him, in which Jerusalem was like a pot, and the fire lighted from the north. For a laughing-stock they said that they could rest safely within the city, because they were not yet cooked but raw, so that if that prophecy is true, said they, we shall not so quickly depart from the city. For God foretold that we should be the flesh which was about to be cooked: if this city is a caldron, we ought to remain here till we are cooked: but this has not happened. Hence what Jeremiah pronounces is vain, that we shall be dragged into exile, because these two things disagree, viz., God wishing us to rest in the city, and yet dragging us into a distant region. Since it is so, Jeremiah’s prophecy is vain; thus then they deceived themselves. But God commands another Prophet of his to rise up against them. And the repetition is emphatic, prophesy, prophesy against them For nothing is less tolerable than that men should petulantly spurn God’s anger, which ought to inspire all with fear. For if the mountains melt before him, (Isaiah 64:3,) if angels themselves tremble, (Job 4:18,) how comes it that the vessel of clay dares to conflict with its maker? (Isaiah 45:9.) And we see also how God grows angry against such perverseness; especially when he denounces, by the mouth of Isaiah, that this sin would be unpardonable. I have called you, said he, to ashes and mourning: but, on the other hand, ye have said, Let us eat and drink, and ye have turned my threats into a laughing-stock. For this was your proverb, to-morrow we shall die: as I live, your iniquity shall not go unpunished. God affirms by an oath, that he would never be appeased by the impious and profane despisers of his judgments. For this reason also he now repeats again, prophesy, prophesy. Let us go on —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

4. The prophet felt called to prophesy against these men—and all this is part of the vision. See on ch. Eze_3:21.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Therefore prophesy against them,.... Evil things against them, things that are disagreeable to them; since they flatter themselves with good things, and cry peace and safety, let them know that destruction is coming upon them: or, "concerning them" (f); what will befall them, and that it will be otherwise with them than they imagine:

prophesy, O son of man; this is repeated, not only to stir up the prophet to the performance of his work and office, not fearing the faces, and revilings, and mockings of men; but to show the indignation of the Lord at their scoffs and jeers, and the certain accomplishment of what should be predicted.

(f) "de eis", V. L. "super eos", Pagninus, Montanus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For this their atheistical temper and words, tell them beforehand what they shall suffer. The charge and command is doubled, both to engage the prophet, and to intimate a doubled misery coming upon them, a misery they shall not have courage to laugh under, though they now dare contemptuously laugh at.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 4, 5. The prophet still, we must remember, in his vision, is bidden to do his work as a true prophet, and to rebuke the defiant speech which he had heard. As in Eze_2:2, the Spirit of Jehovah comes upon him, and throws him into the prophetic ecstasy. It is noticeable that here, as in Eze_2:3, his message is not to Judah only, but to the whole house of Israel as represented by those to whom he spoke. I know the things. This, as ever, was one of the notes of a true prophet, that he shared, as was needed for his work, in the knowledge of him from whom no secrets are (Joh_2:24, Joh_2:25; Mat_9:4; 1Co_14:25) thoughts, as well as words, were laid bare before him, as they were to his. (Heb_4:12)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.