Exegetical and Hermeneutical Commentary of Ezekiel 11:8
Ye have feared the sword; and I will bring a sword upon you, saith the Lord GOD.
8. have feared ] Ye fear. The language of the ruling class, in spite of its recklessness ( Eze 11:3), betrays the consciousness of the risks they incur; and their fears shall be more than verified.
Fuente: The Cambridge Bible for Schools and Colleges
Sinfully, and forgetting God, you would have escaped the sword of the Babylonians, and attempted it by an idolatrous compliance: for this very cause will I send that sword upon you, and it shall slay your wives, children, and fellow citizens.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. The Chaldean sword, to escapewhich ye abandoned your God, shall be brought on you by God becauseof that very abandonment of Him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ye have feared the sword,…. Of the Chaldeans; and therefore they sent to the Egyptians for help. The Targum is,
“ye have been afraid of them that kill with the sword;”
and not afraid of the Lord; see Mt 10:28;
and I will bring a sword upon you, saith the Lord God; or those that kill with the sword, as the Targum; meaning the Chaldeans, who were sent by the Lord, and, when they took the city, put many to death by the sword, and carried captive others.
Fuente: John Gill’s Exposition of the Entire Bible
We ought to join these verses together, because the Prophet treats the same thing in many words. First he denounces that they should perish by the sword since they feared the sword By these words he admonishes them, that even if God should draw them out of the city, yet Jeremiah’s prophecy would prove true, since the Chaldeans would consume them as if the pot was boiling on the fire. Lastly, he shows how frivolous was their cavil when they said, “if we are flesh, we shall remain in the caldron.” But the Prophet shows that they must not cavil like children with God, be cause when he showed the caldron to his servant Jeremiah, he meant nothing else than that the Jews should perish, since the Chaldeans would come to consume them. But they had purposely perverted the Prophet’s sense, and thought themselves clever and shrewd when they corrupted the heavenly doctrine. First of all the Prophet says, ye have feared the sword, and ye shall fall by the sword: h e afterwards adds the manner: I, says he, will bring the sword upon you, which ye feared: he says, I will draw you out from the midst of it. He declares the manner: namely, that he will bring them into an open plain, that he may more easily slay them there. If any should object, that this was not seething them in the city, the answer is easy: that God did not restrict his wroth to one kind of punishment, when he thus spoke by Jeremiah. For we know that the Prophets set before us God’s judgments in various ways, and thus use various figures. Since therefore the Prophets do not always teach in the same manner, it is not surprising if, when he shortly shows that God’s wrath was near the Jews, he used that simile: ye shall fall, says he, by the sword, and in the borders of Israel shall I judge you.
Here he clearly expresses what I lately touched upon. It was indeed God’s judgment, when the Jews were drawn from the city in which they thought they had a quiet nest: for when they were violently dragged into exile, God exercised his judgments upon them: and from the time when he deprived them of their country, then he already began to be their judge. But here he begins to treat of a severer judgment. Although God had begun to chastise the Jews when he expelled them from the city, yet he treated them more severely in the boundaries of Israel; because when they came in sight of the king of Babylon, then the king saw his slain: then he himself was rendered blind and dragged into Chaldea, and all the nobles slain. (2Kg 25:0; Jer 39:0.) Hence we may gather that the people’s blood was poured out without discrimination. Now therefore we understand what God means when he threatens to judge them in the borders of Israel, that is without their country. Lastly, he here denounces a double penalty, first because God would east them out of Jerusalem in which they delighted, and in which they said that they should dwell so long that exile would be their first punishment: then he adds, that he was not content with exile, but that a heavier punishment was at hand, when they should be cast out of their country, and the land should cast; them forth as a stench which it cannot bear. I will judge you therefore in the borders of Israel: that is, beyond the holy land: for since one curse has already occurred in exile, still a harder and more formidable revenge will await; you. Now he adds, ye shall know that I am Jehovah
Doubtless Ezekiel reproves the sloth which was the cause of such great contumacy: for they had never dared to contend so perseveringly with God, unless their minds had been stupified; for were we to reflect that we are striving with God, horror would immediately seize upon us; for who labors under such madness as to dare to contend with God his maker? This torpor, therefore, Ezekiel now obliquely reproves, when he says that the Jews would know too late that they were dealing with God. Although therefore they sinned through ignorance, it does not follow that they were without, excuse, for whence arose their ignorance except from being inattentive to God? It sprang first from carelessness: then that carelessness and security produced contempt, and contempt sprang from their depraved lust of sinning. Since therefore they determined to give themselves up to all manner of sinning, they put away as far as possible all teaching: nay they willingly endeavored to stupify their own consciences, and thus we see that depraved desire impelled them to contempt, and contempt begat in them security, in which at length this ignorance plunged them. Since therefore at the time it did not come into their mind to contend with God, this does not extenuate their fault, because, as I have said, they had stupified themselves with determined and spontaneous wickedness.
Meanwhile, it is by no means doubtful that God always pricked them that they might feel themselves sinners, but the Prophet here speaks of that knowledge which is called experimental. For the impious are said to know God when, being struck by his hand, they unwillingly acknowledge his power: because whether they will or not they feel him to be their judge. But this knowledge does not profit them; nay even increases their destruction. But we understand the Prophet’s meaning, that the Jews were rebellious and despised God’s servants: because they pretended that they had to do only with men, and covered themselves with darkness, lest they should behold the light which was offered to their eyes. God pronounces that they should know at length with whom they contended, as Zechariah says, they shall see whom they have pierced; (Zec 12:10😉 that is, they shall know that it is I whom they have wounded, when they so proudly despised my servants, and abjured all confidence in my teaching. Hence also we gather that the minds of the impious were so confused, that seeing they did not see; for when they experience God to be their judge, they are compelled in reality to confess that they feel his hand: yet they remain stupid, because they do not profit, as the Prophet had just now said, — ye feared the sword. But they were careless, as we saw, and despised all threats. Of what kind, then, is this fear which is remarked upon by the Prophet? that of the impious forsooth, who while they make for themselves blandishments, and fancy that they have made a covenant with death, as is said in Isaiah, (Isa 28:15; Isa 48:22; and Isa 57:21,) and promise themselves freedom from punishment, even when a scourge is passing through the land, yet tremble and are always ill-at-ease, because they have no peace, as it is said elsewhere. In fine, we see the impious always remaining careless and stupid: though they are careless, yet they tremble and are tortured with secret impiety, since the severity of God urges them on. At length he concludes, Jerusalem should not be their caldron, but he would punish them in the border of Israel But I have sufficiently explained this clause. It follows —
Fuente: Calvin’s Complete Commentary
8. Ye have feared the sword; I will bring a sword With all their bravado there is a note of despair in Eze 11:3. The very fact that they felt the need of an Egyptian alliance shows that they feared the avenging sword of Babylon. But God says that it will not be Nebuchadnezzar’s sword, but his own, that will cut them down. It is not rebellion against the king of Babylon, but against the King of heaven which brings these calamities and delivers the people into Babylonian hands (Eze 11:9).
Fuente: Whedon’s Commentary on the Old and New Testaments
Eze 11:8 Ye have feared the sword; and I will bring a sword upon you, saith the Lord GOD.
Ver. 8. Ye have feared the sword. ] And yet they made as if they feared nothing; they doubted not but to die in their nest; but all guilt hath fear, and all such fear hath torment.
And I will bring a sword upon you.
a Velleius, lib. ii.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Ye have feared, &c. Compare Jer 42:16.
I will bring a sword, &c. See note on Eze 5:17.
saith the LORD = [is] Adonai Jehovah’s oracle.
Fuente: Companion Bible Notes, Appendices and Graphics
Job 3:25, Job 20:24, Pro 10:24, Isa 24:17, Isa 24:18, Isa 30:16, Isa 30:17, Isa 66:4, Jer 38:19-23, Jer 42:14-16, Jer 44:12, Jer 44:13, Amo 9:1-4, Joh 11:48, 1Th 2:15, 1Th 2:16
Reciprocal: Jer 42:16 – that the sword Eze 33:2 – When I bring the sword upon a land
Fuente: The Treasury of Scripture Knowledge
Eze 11:8. Their fear of the sword of the enemy was used as an excuse for trying to hide behind the walls of Jerusalem. God warned them that the
city would not save them from the sword for they were to be exposed to it through the divine decree.
Fuente: Combined Bible Commentary
Eze 11:8-11. Ye have feared the sword Of the Chaldeans; and have, to avoid it, courted them, and left my worship to follow their idolatrous rites: but this very sword will I bring upon you. And I will deliver you into the hands of strangers Defeating all your projects for escape; and I will execute judgments among you By the hands of the Chaldeans, whom I will make the instruments of my just vengeance. I will judge you in the border of Israel Namely, in Riblah, just upon the borders of Judea. In this place the king of Babylon, who is here spoken of as Gods representative, sat in judgment on all the princes of Judah, and slew them: see the margin. This city shall not be your caldron The place of your sufferings; greater are reserved for you elsewhere.