Ezekiel 5:9

Eze 5:9 And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations.

Ver. 9. And I will do in thee that which I have not done.] None shall suffer so much here or sink so deep in hell, as a profane Jew, a carnal gospeller, who is therefore worse than others, because he ought to be better. Oh, the height and weight of those judgments that shall be heaped upon such! See Lam 4:6.

And whereunto I will not do any more the like.] For where ever read we that the fathers did eat their sons in an open visible way? and the sons the Fathers?

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.

See on Eze 5:7.

that which I have not done--worse than any former judgments (Lam 4:6; Dan 9:12). The prophecy includes the destruction of Jerusalem by the Romans, and the final one by Antichrist (Zac 13:8-9; Zac 14:2), as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldean conquest. There was to be a germinating evil in their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there was to be a peculiar manifestation of God's wrath against sin in their case [FAIRBAIRN]. The higher the privileges the greater the punishment in the case of abuse of them. When God's greatest favor, the gospel, was given, and was abused by them, then "the wrath was to come on them to the uttermost" (Th1 2:16).

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 9. I will do in thee that which I have not done] The destruction of Jerusalem by Nebuchadnezzar was one of the greatest calamities that ever fell on any nation or place before; and that by the Romans under Titus exceeded all that has taken place since. These two sackages of that city have no parallel in the history of mankind.

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

Now God subjoins, that their punishment should be so severe that no similar example could be found in the world — I will do what I have not done, nor intended to do, that is, I will avenge your contempt of my law in a striking and unexpected manner; for God sometimes so chastises men as not to exceed the ordinary method. But because punishments seem vile and contemptible when they are so common, God is compelled to surpass the ordinary measure, and to punish the wicked signally and portentously, as he says by Moses. (Deuteronomy 28:46.) When therefore he now says, that he would do what he had not done before, and what he would not do again, he signifies a horrible vengeance, which has no similar example. It means nothing else than what, we have quoted from Moses, that the vengeance would be signal and portentous. Interpreters take this metaphorically, but this view cannot be admitted, because in their opinion no history has recorded its fulfillment; hence they fly to allegory and metaphor. But first of all, we know what Josephus says, that mothers were so ravenous that they slew their children and fed upon them, although here a previous siege is referred to, in which God signifies that he would cause fathers to devour their children: I confess it; but even if we receive what they wish, it was not done then; hence Jeremiah is mistaken when he says, that miserable women cooked their children for food. (Lamentations 4:10.) Surely this is a sufficient witness; for to say that we never find that this actually happened is to reject the testimony of Jeremiah. Besides, God had threatened that very thing by Moses; nor can the passage be eluded, because there is weight in the words —

“Men delicate among you, and those accustomed to luxuries,” says he, “shall eat their own children; a man shall envy the wife of his bosom, so that he shall not suffer her to enjoy that nefarious food with him. Then by stealth shall he consume and devour the flesh of his son, so that he shall distribute no part of it to another.” (Deuteronomy 28:54, 55.)

When Moses uses this language he certainly does not mean that there shall be intestine dissensions, so that disciples shall rise up against their masters, and masters oppress their disciples, as Jerome fancies. But it is necessary to take the words as they sound, namely, that God would not be content with common and customary punishments when the Jews had arrived at the very last pitch of impiety and wickedness, since he blames them so severely. Hence Ezekiel now threatens this; nor is it surprising that the Prophets took such forms of expression from Moses, since they used the language of Moses rather than a new one, that the people might not despise their prophesyings. Now, therefore, we must decide, that the Prophet uses these threatenings against the Jews literally. But if any one now object that what God says will not happen does often happen, a solution must be sought for. For we said that when the Jews were besieged by Titus, such a ravenousness attacked certain women, that they fed by stealth on their own children. But God pronounces that he never would do this again I reply that this kind of vengeance is not to be restricted to one day, so that God should not often punish the Jews in a similar manner. But we do not read that this was done, except by the Jews, for although this cruelty is related in tragedies — that children were used as food by their parents, yet this barbarity nowhere existed, that a father knowingly and willingly ate his own son; hence this was peculiar to the Jews. And that God had once executed this vengeance on them by means of the Chaldeans, is no obstacle to his again inflicting the same punishment, when he wished to take vengeance on the extreme rebellion of the people. For although in Ezekiel’s time all things were very corrupt, yet we know that when the Son of God was rejected, the Jews cut off from themselves all hope of restoration to the mercy of God. It is not surprising, then, if again he had suffered sons to be devoured by their fathers, as he now threatens that fathers should be so rabid as not even to spare their own bowels.

I know not why Jerome invented this difference, which is altogether futile. For he says, that when a thing is honorable and becoming it should be ascribed to God, but when the thing itself is base, God averts the infamy from himself. For when this wonder is treated of here, God does not say I will cause the people to eat their sons, but he says, fathers shall eat their sons, and sons their fathers. But there is nothing solid in this comment, because the cruelty which the Chaldeans exercised towards the Jews certainly was not either honorable or becoming, and yet God ascribes to himself whatever the Chaldeans did. Again, what was baser than the incest of Absalom, in debauching his father’s wives? and even that was not sufficient, but he wished the whole people, at the sound of a trumpet, to be witnesses of his crime; and yet what does God say? “I will do this before the sun,” says he. (2 Samuel 12:12, and 2 Samuel 16:21, 22.) We see, then, that this man was not familiar with the Scriptures, and yet that he offered his comments too hastily. There was, indeed, no true religion in the man, and it is not without cause that I admonish you; for there is danger lest many be deceived, if they were not admonished that his genius was full of ostentation and arrogance.

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.

(9) That which I have not done, and where-unto I will not do any more the like.—Our Lord uses similar language (Mat_24:21) in foretelling the final destruction of Jerusalem by the Romans. But all question whether Ezekiel here looks forward to that calamity, and all comparison between that and the destruction under Nebuchadnezzar, are out of place. What the prophet here intends is not a comparison between different judgments upon the Jews, but between God’s treatment of them and of others. As they had received at His hand higher opportunities and privileges than He had before given or would afterwards give to any other nation, so must the punishment for their sin be more severe and more conspicuous than He had inflicted or would inflict on any other. All the Divine judgments upon them through all time may therefore be considered as here coming into view. The present captivity and the impending destruction of the temple were but single features of a long series of judgments, in the course of which the terrible particulars mentioned in Eze_5:10 should have place, ending with what is the present condition of the people before our eyes, scattered “into all the winds.” Such evils had been foretold by their prophets all through their history as the consequence of disobedience (see Lev_26:29; Deu_28:53—the sons eating their fathers is a fearful addition here; Jer_19:9), and from time to time had in some degree come to pass (2Ki_6:28-29; Lam_2:20), although the culmination of the punishment, like the culmination of the sin, was still future.

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

9. that which I have not done] This is no mere rhetorical threat. It is possible that the miseries of the siege and exile were no greater than those endured by other nations in those days, but the same miseries may be felt more acutely. Israel was a nation fervidly patriotic, and patriotism was inspired by the glow of religion; it was also for that time a nation highly cultured; and moreover its calamities were felt to come from the hand of its own God. The feelings of the godly Israelite after the fall of the city corresponded to the prophet’s words here before its fall: “Ho! all ye that pass by, behold and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger” (Lam_1:12). “See O Lord and behold, To whom hast thou done thus?” (Lam_2:20). “For the punishment of the daughter of my people is greater than the punishment of Sodom, which was overthrown in a moment, and no hands were laid on her” (Lam_4:6).

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 I will do in thee that which I have not done,.... In any other nation, or to any other people; not in the old world, when the flood was brought upon the world of the ungodly; not in Sodom and Gomorrah, when they were destroyed by fire from heaven; not in Egypt, when he inflicted his plagues on Pharaoh and his people; nor among the Canaanites, when they were drove out of their land for their abominations:

and whereunto I will not do any more the like; at least not of a long time; and, besides, this may not only refer to the siege of Jerusalem by the Chaldeans, but also by the Romans:

because of all thine abominations; the wickednesses of all sorts that were committed among them, which were abominable to the Lord, and particularly their idolatries; these were the causes why he would do, or suffer to be done, things that were never seen, known or heard of before; and are as follow:

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

Compare Mat 24:21. The calamities of the Babylonian were surpassed by the Roman siege, and these again were but a foreshadowing of still more terrible destruction at the last day.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Like. The ruin of Jerusalem by the Chaldeans was terrible, (Calmet) but that by the Romans was more so. (St. Jerome) --- The reasons were different.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Though the old world perished by water, and the judgment was greater in its extent, and Sodom was destroyed by fire, yet neither one or other was so lingering a death. These poor Jews were long dying, and felt themselves dying. Read the Lamentations as commentary on this text, or Josephus’s Wars of the Jews. Though in the siege of Samaria women ate their children, yet the city was not taken, sacked, and burnt as Jerusalem was after a long siege.

Whereunto I will not do any more the like: no doubt God keeps his word, though we should not be able to show how. And though the siege of Jerusalem under Vespasian was grievous, yet not in every thing equal with this, the Romans were not so cruel to the Jews.

Thine abominations; their sins were abominations, and God delivers them into the hands of men that did hate, loathe, and abhor the Jews, so much that they thought they could not be cruel enough against them.

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

9. I will do… that which I have not done — “This was no mere rhetorical threat. It is possible that the miseries of the siege and exile were no greater than those endured by other nations in those days, but the same miseries may be felt more acutely.” — Davidson. Israel was a “peculiar people” in its advantages and its possibilities. Sinning against light, its guilt was greater, and its former exaltation by the same Hand that struck it down made its fall unique and its degradation full of peculiar misery (Lam_1:12; Dan_9:12). “No other nation had a conscience so sensitive as Israel, or lost so much by its political annihilation.” — Skinner.

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

I will do in thee, etc. The like words were spoken by our Lord of the destruction of the city that was then future; (Mat_24:21) but the war, Is of Ezekiel manifestly refer to that which was within the horizon of his vision, and find their parallel in Dan_9:12; Lam_1:12 Lam_2:13.

A unique event.

No doubt the intention of this prophecy is to express the horror of a judgment that is so exceptionally dreadful that history may be searched in vain for a precedent, and futurity will never behold its equal. But the very possibility of such an event suggests truths of wider significance. There are principles involved. in this prediction which the modern reverence for the uniformity of law has led us to pass by too hastily.

I THERE ARE UNIQUE FACTS AND EVENTS. Many things happen but once. They appear as novelties to surprise us, and they perish without issue. The world is full of singularity, individuality, and consequent variety. There is but one Niagara, one "Iliad," one Shakespeare. Innocence can be lost but once; the soul"s fall is an event by itself, not to be compared with innumerable subsequent sins. Jesus said, "Ye must be born again not many times; for one act of regeneration suffices, though many experiences of forgiveness and purification may follow. "It is appointed unto men once to die." That dread Jordan has to be crossed but once. There is one Christ, and "none other Name under heaven given among men whereby we must be saved". (Act_4:12) "Christ was once offered to bear the sins of many". (Heb_9:28)

II THIS UNIQUENESS IS NOT CONTRARY TO THE UNIFORMITY OF LAW NOR TO THE IMMUTABILITY OF GOD.

1. Laws may converge to one result. It might be according to regular laws that slowly gathering fires should suddenly burst out into one great final conflagration, or that, after vast ages of slow approach, two worlds should at length rush into violent collision. Such awful occurrences would be unique, but would involve no breach of uniformity.

2. Varying circumstances will bring out new and singular, effects. With changeless laws we see changing events. The novel situation gives a new bearing to the old law.

3. Human wills lead to new conditions. We cannot abrogate any law of nature; but we can change the venu of the forces that surround us, as the steersman may alter the course of the ship by turning the rudder, although he cannot shift the direction of the wind by a point. If, then, God works through uniform laws and so proves to us his eternal constancy, he may yet send novel events without precedent and without following.

III THIS UNIQUENESS OF FACTS AND EVENTS SHOULD WIDEN OUR CONCEPTION OF THE DIVINE ACTIVITY.

1. It opens a door for miracles. We cannot explain the cause and process of a miracle, but we may see that the most tremendous and unparalleled events might happen by some novel Divine action without any breach of natural laws, perhaps even through the operation of them. It will then be no less of God, forevery act of nature and law is Divine. It will be above nature still, for the very conception of a miracle involves the thought of a specially purposed Divine action. Yet it may be in harmony with law and uniformity of method.

2. This uniqueness warns us against a slavish adherence to the inductive method in theology. It shows that here an induction can never be perfect. There may be facts left out of account. Therefore we cannot in all cases predict what God will do in the future by considering what he has done in the past. Assuredly he will be consistent with himself. But in entirely novel circumstances he may reveal entirely fresh forms of judgment or redemption.

3. This uniqueness should strengthen our faith in special providence. God does not feed his children on fixed rations. To some he may send exceptional chastisement, to others peculiar blessings. Justice does not imply equality; it means fairness. It would not be lair to give the same allowance to all. Here is scope for God"s discriminating action, and therefore room for our individual prayer, faith, and hope.

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

Not done - Though the old world perished by water, and Sodom by fire, yet neither one or other was so lingering a death.

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

General Information:

Yahweh continues speaking to the people of Israel and Jerusalem.

what I have not done and the like of which I will not do again

"as I have not done before and will not do in a similar way again" or "like I have never done before and will never do again" .

because of all your disgusting actions

"because of all the disgusting things you do." God was angry because the people were worshiping idols and false gods.

fathers will eat the children in your midst, and sons will eat their fathers

Ezekiel is probably telling what will really happen when the people have no food.

I will execute judgment on you

"I will judge you" or "I will punish you severely"

scatter to every direction all of you who are left

"I will force all of you who are left to go to different places."

translationWords

ancestor

children

son

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