Ezekiel 44:6

Eze 44:6 And thou shalt say to the rebellious, [even] to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations,

Ver. 6. And thou shalt say to the rebellious.] Heb., To rebellion. Vulgate, To the exasperating house.

Let it suffice you.] Ye have sinned enough, and more than enough. {1Pe 4:3} Now that I have set you up a new temple, turn over a new leaf for shame; {as Eze 43:10} when shall it once be? {Jer 13:27}

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.

44:6-8 The people of Israel were called rebels because they had failed to control access to the sanctuary in the past; they had hired uncircumcised foreigners to come into the sanctuary and probably employed them as Temple guards and gatekeepers. This task should not have been delegated to foreigners; it should have been performed by the Levites, whom the Lord had assigned to perform it (cp. 44:10).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

6. The “rebellious,” lit. rebellion, a term frequently used in ch. 1–24 (e.g. Eze_2:5, Eze_3:9, Eze_12:2, Eze_17:12, Eze_24:3), but dropped since the fall of the city. Recollection of the former abominations practised in the sanctuary again brings it to the prophet’s lips.

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.

And thou shalt say to the rebellious, even to the house of Israel,.... This is a character of literal Israel from the beginning, Deu 9:24, and frequently given it in this prophecy, Eze 2:2, Eze 3:9 and well agrees with these declining churches in the latter day, and even in our times; it represents them as rebellious, because of their disregard to the ordinances of God's house, and to the laws and rules of it; and are not only called "rebellious", but "rebellion" (g) itself; expressive of the greatness of their sin, and the aggravations of it:

thus saith the Lord God, O ye house of Israel, let it suite you of all your abominations; that is, let the abominations you have committed, will worship and superstition, paying a regard to the doctrines and commandments of men, be sufficient; stop and proceed no further; relinquish those things which are so abominable in my sight; let the time past suffice to have wrought them; cease entirely from them; see Pe1 4:3, these abominations are more particularly expressed in the following words.

(g) "ad inobedientiam", Cocceius, Starckius.

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

The rebellious: see Eze 2:3,6-8.

Let it suffice you; let the time you have spent on your sins, your many great sins and abominations, let it be thought enough, nay, too much, as 1Pe 4:3; do so no more.

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

6. The rebellious — Perhaps it was the remembrance of the vision of sin which he had once before seen as he stood in this north gate (chap. viii) which led to this sharp personal reference. The old unrepentant Israel in the old Jerusalem was often called rebellious (Eze_2:5; Eze_3:9; Eze_12:2, etc.), but the new Israel of the new Jerusalem now being described was perfectly obedient and holy. The slipping in of this term here shows that every item of this description was intended to be a lesson to the captives who surrounded Ezekiel.

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

Let it suffice you of all your abominations. It was not without sights canoe that at the north gate, which had formerly been represented as the scene of Israel"s idolatries, (Eze_8:5) the prophet should be reminded of those past iniquities of his nation, and receive instructions as to how the new community should be preserved from lapsing into similar transgressions.

A sufficiency of sin.

I OBSERVE IN WHAT THE SUFFICIENCY OF SIN CONSISTS. All sin is in excess of what it should be, for no sin is permissible. How, then, can there be such a thing as a sufficiency of it? We may regard this as an ironical idea, or as a thought that is useful in the argumentum ad hominem. It is as though a man had said he must have some sin, and now the question is raised Has he not had enough? Those who sin greatly may be said to have had more than enough to have attained what St. James calls "a superfluity of naughtiness". (Jam_1:21) The sufficiency of sin may be tested in three ways.

1. By its magnitude. What more can the sinner desire? Would he still add to his enormous pile of guilt? Surely no mortal man could crave a heavier account.

2. By its fruits. The pleasures of sin soon cloy, and the foolish slave of vice has to turn from one to another form of evil to whet his jaded appetite. One would have thought that he had got his surfeit. Is there yet more pleasure to be extracted from the rotten root of sin? Certainly the more it is drawn upon the less really enjoyable are its products.

3. By its penalties. All this tin must be paid for, and the time of reckoning is at hand. Is not the sin already committed enough to have to answer for? It will be a heavy account as it is, if no more be added.

II CONSIDER HOW THE SUFFICIENCY OF SIN IS TO BE TREATED.

1. It should not be increased. It is great enough; let us add no more to it. This awful tale of guilt can never be met; it would be madness to proceed still further in piling up accusations against one"s self.

2. It should be regarded with profound penitence. There are not many things of which the sinner is full. In regard to his better nature he seems to be a helpless bankrupt. Indeed, he has but one perfect thing his sin. He is rich only in one commodity wickedness. Surely the consciousness of such a state of affairs should overwhelm him with grief and shame.

3. It should be brought to God for pardon. Man cannot undo the past, nor can he compensate for the many misdeeds he has committed. Were his sin but small, it would still be impossible for him to atone for it. With a fullness of sin to account for, there can be no possibility for hope in man alone. But great as man"s sin is, the love of God is even greater. Heavy as is his guilt, the merits of Christ outweigh it all. Thanks be to God, the sufficiency of man"s sin is met by the sufficiency of Christ"s atonement. The sin was great to require the death of the Son of God; but since Christ has died for it, the supreme work of redemption has been accomplished. Even a surfeit of past sin is now no barrier to God"s full pardon of his penitent children.

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

Let it suffice - Let the time you have spent on your sins suffice.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

the house of Israel

The word "house" is a metonym for the family that lives in the house, in this case the Israelites, the descendants of Jacob over many years. See how you translated this in Ezekiel 3:1. AT: "the Israelites" or "the Israelite people group" (See: Metonymy)

Let all of your disgusting actions be enough for you

"Your disgusting actions have been more than enough for you" or "You have done far too many disgusting deeds"

disgusting actions

See how you translated this in Ezekiel 5:9.

translationWords

rebel

Israel

Lord Yahweh

alien

circumcise

flesh

sanctuary

profane

bread

blood

covenant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.