(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.
Ezekiel 5:12-17 follow in plain language the symbolical prophecies of Ezekiel 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.
Verse 11. - 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 John 2:15, 16 and Matthew 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 Ezekiel 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 Deuteronomy 4:2; Deuteronomy 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 Ihave 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 Ezekiel 7:4, 9; Ezekiel 8:18; Ezekiel 9:10, et al.; Jeremiah 13:14.
5:5-17 The sentence passed upon Jerusalem is very dreadful, the manner of expression makes it still more so. Who is able to stand in God's sight when he is angry? Those who live and die impenitent, will perish for ever unpitied; there is a day coming when the Lord will not spare. Let not persons or churches, who change the Lord's statutes, expect to escape the doom of Jerusalem. Let us endeavour to adorn the doctrine of God our Saviour in all things. Sooner or later God's word will prove itself true.
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, 2 Kings 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,
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.
Ezekiel 5:12-17 follow in plain language the symbolical prophecies of Ezekiel 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.
(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 Ezekiel 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 Deuteronomy 4:2; Deuteronomy 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 Ezekiel 7:4, 9; Ezekiel 8:18; Ezekiel 9:10, et al.; Jeremiah 13:14.
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, 2 Kings 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.''