Ezekiel 13:21

Therefore ye shall see no more vanity, nor divine divinations,.... They should not be suffered any longer to impose upon the people; and they should be so sufficiently exposed, that the people would not give heed to their vain visions and lying divinations any more; and no gain coming to them hereby, they would not be disposed to make pretensions to them, as they had done: or the sense is, that they should perish in the siege and destruction of Jerusalem; and so they and their false prophecies would cease together:

for I will deliver my people out of your hand, and ye shall know that I am the Lord; see Eze 13:21.

Next: Ezekiel Chapter 14

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

Eze 13:21 Your kerchiefs also will I tear, and deliver my people out of your hand, and they shall be no more in your hand to be hunted; and ye shall know that I [am] the LORD.

Ver. 21. And they shall be no more in your hand.] God’s own people may be, for a time, in the hand of seducers, and taken in their nets, carried away by their false opinions; but God will at length deliver his people out of their hand.

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.

in your hand--in your power. "My people" are the elect remnant of Israel to be saved.

ye shall know--by the judgments which ye shall suffer.

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

Verse 21. Your kerchiefs] Nets, or amulets, as some think.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

What the Prophet had said concerning the pillows he now pronounces of the veils, by which they were accustomed to cover either their own heads, or those of the persons who consulted them. The conclusion is, that God would put an end to such follies. For the people were so fascinated by these silly things, that it became necessary to strip away these masks, since these women were always ready to deceive. He adds also, that he would do that for the benefit of his own people. We have said that this ought not to be extended generally to all the sons of Abraham according to the flesh. For God suffered almost all to perish, as he had said by Isaiah:

“Even if thy people had been as the sand of the sea-shore, a remnant only shall be saved,” (Isaiah 10:22.)

When, therefore, God speaks here concerning his own people, this sentence ought to be restricted to the elect: as when it is said in the psalm, How soft and kind is God to his people Israel; and then he adds by way of correction, to those who are upright in heart, (Psalm 73:1,) Since many boasted themselves to be Israelites who are very unlike their father, and through being degenerate deprived themselves of that honor: hence the Prophet restricts God’s goodness peculiarly to the elect who are upright in heart, after he had spoken of the whole people. Although Ezekiel did not distinctly express what we have cited from the psalm, yet the sense is the same; and this is easily gathered from the eleventh chapter of the Epistle to the Romans (Romans 11:5, 6), where God sets before us the remnant preserved according to God’s gratuitous election. For the same sense it is added, that they should no longer be for a prey. We have said how these women hunted these wretched souls, not only for purposes of gain, but also because Satan abused their fallacies. So, therefore, it happened that these souls were enticed to their destruction. For this reason God pronounces that they should no longer be their prey. And he repeats what he had already said, ye shall know that I am Jehovah. Here God brings before us his power, because we know how safely hypocrites allude his sacred name; and this easily appears in the boldness and licentiousness of these women. Hence God here threatens them: he says that they should feel at length who had spoken, since they ridiculed Ezekiel and his other servants. There is, then, a silent antithesis between God and the prophets; not that God separates himself from his servants; for the truth, of which they are ministers and heralds, is an indissoluble bond of union between them; but the language is adapted to the senses of those with whom the Prophet treats. Now, since these women were so wanton, he says that he was not despised by them, but God himself. It follows —

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.

Kerchiefs: see Eze 13:18.

My people; God owns them, at least some among them; though all were not his, yet he had a people among them.

Your hand; power of their seductions.

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

21. Your kerchiefs also will I tear — These victims should be delivered from the snare of the fowler (Psa_91:3) and the charm of the net should be destroyed. It is suggestive that after the Babylonish captivity we find very little of these divinations in Jerusalem. (See Eze_12:24.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.