Ezekiel 5:11

Eze 5:11 Wherefore, [as] I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish [thee]; neither shall mine eye spare, neither will I have any pity.

Ver. 11. Wherefore, as I live, saith the Lord.] This is God’s usual oath (in this prophet especially), and therefore should not be used as an oath or asseveration by any other, since he only liveth (to speak properly).

Therefore will I also diminish thee.] Or, I will break thee down; or, I will shave thee. {as Eze 5:1 Jer 48:37}

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_5:11

As I live, saith the Lord God.

The Divine oath

I. The form of the Divine oath. When men swear, they do it by the greater (Heb_6:16). God cannot do this. So He swears by Himself.

II. The use of the Divine oath. God utters His word clearly and plainly, calling on men to believe it. When they will not, He tries a new expedient, backing it up with an oath. Was ever grace more conspicuous, and forbearance more extraordinary?

III. Examples of the Divine oath.

1. The oath used in connection with the Priesthood of Christ (Psa_110:4, as interpreted in Heb_7:1-28).

2. The oath used in connection with the believers safety (Heb_7:17-18). Blessed safeguard!

3. The oath used in connection with the sincerity of the Gospel call (Eze_33:11). Must not God be terribly in earnest?

4. The oath used in connection with the ultimate triumph of the Christian cause (Isa_45:23). Can such a purpose be defeated? Encouraged by this, let the Church go forward.

5. The oath used in connection with the doom of the unbelieving (Psa_95:11). Then, Acquaint now thyself, etc. (Job_22:21). Believe on the Lord Jesus Christ, etc. (Act_16:31). (John Burnett, B. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

as I five--the most solemn of oaths, pledging the self-existence of God for the certainty of the event.

defiled my sanctuary--the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols.

diminish--literally "withdraw," namely, Mine "eye" (which presently follows), that is, My favors; Job 36:7 uses the Hebrew verb in the same way. As the Jews had withdrawn from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to Deu 4:2, "Ye shall not diminish aught from the word which I command you"; they had done so, therefore God diminishes them. The reading found in six manuscripts, "I will cut thee off," is not so good.

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

Here God again expresses more clearly why he was so eager to take vengeance namely, because the religion of the Jews was corrupt, and the Temple had been violated, as we shall see to-morrow.

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.

(11) Because thou . . . therefore will I.—The parallel between Israel’s conduct and God’s judgments is here, as everywhere, brought into strong light. God would inflict no evil upon them which they had not themselves called down by their obdurate and infatuated persistence in rebellion against Him.

Also diminish thee.—The word diminish is hardly an adequate translation of the original, and the pronoun thee is not in the Hebrew. The word properly means to withdraw, and is to be taken either as reflective, “withdraw myself,” or as having for its object “mine eye” of the following clause, the sense being the same in either case: the Lord will withdraw from them His presence and His compassion.

Eze_5:12-17 follow in plain language the symbolical prophecies of Eze_5:1-4, and give the inspired interpretation of their meaning. They bring out very distinctly the fact that the judgments should not end with the destruction of Jerusalem.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. defiled my sanctuary] The commentary on this is supplied by ch. 8.

will I also diminish thee] The word is so rendered ch. Eze_16:27, where, however, an object follows the verb. The balance of clauses here: I also will—and mine eye shall not spare: I also will not pity, appears to shew that the word expresses one idea along with the words “mine eye shall not spare.” This can hardly be expressed otherwise than: I also will withdraw mine eye and it shall not spare; I also will have no pity. For the phrase “withdraw the eye” cf. Job_36:7. In ch. Eze_24:14 a similar word occurs, but there with the negative. Targ. Vulg. render “hew down,” but this kind of reading (d for r) is too familiar to be of any value. Perhaps the reading might be: I also am against thee and mine eye shall not spare, (form of “against thee” as Eze_21:8, cf. here Eze_5:8). Cf. ch. Eze_8:18.

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.

Wherefore, as I live, saith the Lord God,.... This is a form of an oath, and shows that what is after said should certainly be done; God would not repent of it, nor revoke it:

surely, because thou hast defiled my sanctuary, with all thy detestable things, and with all thine abominations: that is, with their idols and idolatrous worship, which were detestable and abominable to the Lord; so Manasseh not only built altars for Baal in the house of the Lord, but set up in it a graven image of the grove, Kg2 21:3;

therefore will I also diminish thee; as they lessened his glory by such abominable actions, so he threatens that he would lessen their privileges and blessings; as they took away from him the worship and honour that were due to him, so he would take away from them their civil and church state, his sanctuary, word, and ordinances, and deprive them of everything that was valuable and excellent. The Targum paraphrases it,

"I will cut off the strength of thine arm;''

weaken her power:

neither shall mine eye spare, neither will I have any pity; when in the greatest misery and distress. The Targum is,

"my Word shall not spare, &c.''

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

As I live; a form of an oath becoming none but the living God, used often in Scripture and in this prophet.

Defiled; violated and profaned.

My sanctuary; my temple.

With all thy detestable things; not that all they did abominably was done in the temple; but either because they never heeded how they were polluted, but with legal pollutions on them came to the temple; or rather, brought in their idols, all their detestable counterfeit gods, as Jer 7:30, and, in 2Ki 16:10; 23:12,13, their own altars, as Ahaz and Manasseh. All their idolatry and wickednesses, expressed by two words of like emphasis.

Diminish; lessen, break to pieces, cut up by the roots such stinking weeds.

Neither shall mine eye spare; there shall not be the least sign of pity in my eye, though I see all their misery.

Neither will I have pity; nor yet will I retain any affection of kindness for them; my heart, as my eye, shall be far from all pity and commiseration towards them.

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

11. Detestable things,… abominations — These are the objects of their idolatrous worship (chap. 8). It is because of their willful and persistent insults, even in his own temple, that Jehovah declares, Therefore will I also withdraw (my glory, Eze_10:18); neither shall mine eye spare, etc. The constant reiteration of the threat shows how the heart of Jehovah longed to do differently, and how, according to the speech of men, he needed to constantly reiterate his determination to execute the full penalty of this great sin. The calls to repentance and quick offers of forgiveness show how lovingly a cry for mercy would have been heard, if the threatening had awakened the people to penitence and reformation (Jon_3:10; Eze_33:11).

Diminish — Literally, withdraw. Smend translates “withdraw (thy needs);” Davidson, “I will withdraw (mine eye);” Toy, “I will deal furiously.” By a slight change the word can mean “hew down.” Plumptre holds to the Authorized Version and explains by Eze_16:27.

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

Because thou hast defiled my sanctuary, etc. For the full account of the nature of the abominations which are thus spoken of, see notes on ch. 8. This was, after all, the root evil of all other evils. Pollution of worship, the degradation of the highest element in man"s nature, passed into pollution and degradation of his whole life. Even in our Lord"s acted teaching, in Joh_2:15, 16 and Mat_21:12, we have the same principle implied. Therefore will I also diminish thee, etc. The italics show that the last word is not in the Hebrew. The Revised Version margin suggests two other renderings.

(1) Therefore will I also withdraw mine eye that it shall not spare; and

(2) Therefore will I hew thee down. To these we may add the LXX I will reject, and the Vulgate I will break in pieces, which apparently, like (2), imply a different reading. Most recent critics suggest conjectural emendations of the text. I incline to rest satisfied with the Authorized Version, and to explain it by Eze_16:27. The word implies not only the decrease, but the entire withdrawal of Jehovah"s favour. Possibly there is an implied reference to the command of Deu_4:2 Deu_12:32. Jerusalem had "diminished" from the Law of God, had, as it were, erased the commandments which were of supreme obligation, and therefore, as by a lex talionis, God would diminish her. Neither will I have any pity. The words are, of course, anthropomorphic, and have therefore to be received with the necessary limitations. As the earthly minister of justice must not yield to a weak pity which would be incompatible with the assertion of the eternal law of righteousness, so neither will the Supreme Judge. There is a time for all things, and justice must do its work first, in order that there may be room for pity afterwards. For other assertions, which seems strange to us, of trials unpitying character of God, see Eze_7:4, 9 8:18 9:10, et al.; 2Ki_17:25) But even before the exile, war, famine, and plague reduced the population. Professor Seeley has shown that the chief cause of the overthrow of Rome by the Teutonic invaders was the great depopulating of Italy that took place under the empire. France is now threatened by decreasing population. The strength of a nation is in its people more than in its wealth.

II GLORY IS DIMINISHED. Instead of the growth of honour and fame among the nations which was seen under Solomon, the Hebrew nation is now to shrink in importance, and so to fall into a position of insignificance. This has happened to Greece, Rome, Spain, Holland. It may happen to England. We have no assurance that our proud British flag shall always float in glory. For our national sins God may permit it to be trampled in the mire.

III POWER IS DIMINISHED. In regard to national movements this runs parallel with the previous thought, but in individuals it has a wider scope. The final punishment of sin is death. The prior penalties of sin are dying, i.e. a reduction of spiritual life, activity, and power. The once fruitful tree is now barren. He who was most successful in spiritual work now feels himself failing in all he attempts. His influence shrinks into insignificance. Sin has paralyzed his soul.

IV THE VISION OF TRUTH IS DIMINISHED. Doubts succeed to the formerly growing knowledge of truth. The eyes of the soul become dim. God, who was once near, seems to withdraw himself into the darkness. The whole spiritual world, which had shone on the soul in full-orbed splendors, wanes and fades, and passes in gloom out of sight. The things unseen and eternal, which had been the very universe of existence, melt into vague shadows, and float out of consciousness like the summer clouds that disappear while we gaze at them.

V THE JOY OF SPIRITUAL EXPERIENCE IS DIMINISHED. That joy can only be bright when the soul"s life is fresh and strong. A dull apathy comes with the reduced spirituality. A very weariness succeeds to the old earnest gladness of service. The May time of the soul has gone, and a November gloom has taken its place.

CONCLUSION. There is hope still. Diminution is not extinction. The tree is hewn down, but the stump may sprout. (Isa_6:13) The Jews diminished by Nebuchadnezzar were restored under Cyrus. It is good in some way to feel diminution if pride is thereby also diminished. In the humility of shame the penitent may hope for his restoration to a new and more sound vigour by the merciful Saviour, who will not break the bruised reed nor quench the smoking flax. (Isa_42:3)

Vers. 11-17. The Divine Remonstrator.

It is clear as daylight that the root sin of the Jews was unbelief. Although the prophets of Jehovah brought incontestable evidence that they spake in God"s Name, and spake only words of truth, the people closed their ears, and treated the warning with contempt. They were in love with sin, and were resolved not to part from it. Proofs that God spake through the lips of these prophets were abundant.

I THERE WAS THE REPEATED ASSERTION OF HONEST MEN THAT GOD SPAKE BY THEM. Ezekiel was known to be a true man. It was known that he had no private interests to serve. It was acknowledged that in all the relations of human life he was honourable and faithful. He was known to be a devout man, a man of prayer. What other explanation, therefore, could men put upon his earnest, heart-stirring appeals than that God spoke by him? If his reproof of sin was true, then God spoke through him. If he made known the might and righteousness of Jehovah, Jehovah spoke through him. If his purpose was to deter from sin and induce repentance, it was evident to every honest mind that it was true, as Ezekiel said, "I the Lord have spoken it!

II THE PARTICULARIZATION OF COMING JUDGMENTS PROVED THAT THE MESSENGER SPAKE IN GOD"S NAME. The retribution was not announced in vague, general terms. There was revealed a wise discrimination in dealing out judgment to wrong doers. "A third part shall die with the pestilence;" "A third part shall fall by the sword;" "I will scatter a third part into all the winds." Severe as the threatening was, there was nothing improbable or unnatural in it. Pestilence was a common disaster, and if a hundred families, now and again, were carried off by its virulence, why may not a third of the nation? So with famine; so with the sword. In a time of severe drought, famine and pestilence often went hand in hand. The flower of the nation being destroyed, some martial neighbour would gladly seize the opportunity for invasion. Resistance would end in terrible defeat; and, for the residue, banishment was decreed. Both man and nature are the servants of God; often are they combined to execute his will. If we escape one minister of vengeance, it is only to be overtaken by another.

III THE REVEALED PURPOSE OF THE RETRIBUTION WAS TO SATISFY GOD"S RIGHTEOUSNESS. "Then shall mine anger be comforted." God accommodates himself, in his speech, to the manners of men. There can be no rest for him so long as guilt stalks abroad unpunished. There is disturbance in his moral universe. There is pain in every loyal angel"s breast. Fallen spirits are encouraged in their rebellion. The moral force of law is weakened. His own veracity is at stake while sin is unpunished. Therefore, to maintain the interests of universal justice, to maintain in tranquillity his own throne, to uphold order everywhere, sin must be stamped out. There is disease in the system, and no rest can be enjoyed until health be restored. The principles and attributes of God"s nature can only then settle into complete harmony when sin is chastised.

IV THE EVIDENT INTENTION OF THE REMONSTRANCE PROVED THAT IT WAS FROM GOD. "I the Lord have spoken it." No sane mind could doubt that the motive of such repeated remonstrance was love wise and far reaching love. The ancient Greeks had a proverb, "The gods have feet of wool." They were supposed to overtake men noiselessly and without warning. Not so Jehovah. In his most severe retributions kindness is yet manifest. Faithful expostulation and tearful warning precede final destruction. The good of his creatures is a superlative motive in his bosom a motive that reigns side by side with the maintenance of law. If the good of the sinner himself be hopeless, then the good of others is sought. These earnest pleadings with men declare most emphatically his condescension, his patience, his self-sacrificing love. This is not after the manner of men. If offenders against God would only reflect, they would confess that such remonstrance was a remonstrance of eternal Love the counsel of the living God. D.

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

Sanctuary - My temple. Detestable things - Thy idols.

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

General Information:

Yahweh continues to speak to the people of Israel and Judah.

as I live

"as surely as I am alive." Yahweh uses this expression to show that what he says next is certainly true. This is a way of making a solemn promise. AT: "I solemnly swear" (See: Idiom)

this is the Lord Yahweh's declaration

Yahweh speaks of himself by name to express the certainty of what he is declaring. AT: "this is what the Lord Yahweh has declared" or "this is what I, the Lord Yahweh, have declared" (See: First, Second, or Third Person)

Lord Yahweh

See how you translated this in Ezekiel 2:4.

defiled ... sanctuary

ruined the place that Yahweh had set aside to be only for his use

with all your hateful things

"with all of those things of yours that I hate." You may need to make explicit that this refers to idols: "with all your idols, which I hate" or "with all your disgusting idols." (See: Assumed Knowledge and Implicit Information)

with all your disgusting deeds

"with all the disgusting things that you do"

my eye will not have pity on you

The eye is a synecdoche for the person whose eye it is. AT: "I will not pity you" (See: and Synecdoche)

I will not spare you

"I will surely punish you"

they will be consumed by famine in your midst

"many of them will die because of famine"

translationWords

life

Lord Yahweh

declare

defile

sanctuary

die

plague

famine

sword

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