Exegetical and Hermeneutical Commentary of Ezekiel 8:18
Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, [yet] will I not hear them.
18. These abominations will assuredly bring down the unsparing chastisements of heaven. The phrase “shall not spare nor pity” is common in the prophet, ch. Eze 5:11, Eze 7:4; Eze 7:9, Eze 9:5; Eze 9:10.
cry with a loud voice ] Comp. ch. Eze 11:13, and for the general idea of vain appeal to heaven, Isa 1:15; Jer 11:11; Pro 1:28.
This passage contains much that is difficult to estimate. The fact that the things described were seen in the “visions of God,” the symbolical form in which Jehovah appeared, and the analogy of ch. 9, 10, lead to the conclusion that there is at least an ideal and symbolical element in the representation of the idolatries practised in the temple. The view of Hitz., Kuen. ( Onders. ii. 278) that the idolatrous practices are to be taken literally but referred to the time of Manasseh is not natural. The prophet would hardly be shewn things once but no longer in existence, though of course he might take a continuous view of Israel’s practice, as he often does. The tense in Eze 8:17 “which they have committed here” is scarcely evidence for a former generation. It is not easy to say how far the representation that the idolatrous usages were practised in the temple is to be taken literally. Such practices are not referred to by Jeremiah nor other prophets of the time. It is possible that the chambers and cells about the gateways, which appear in some cases to have belonged to private persons, may have been used for illegitimate purposes, but that sun-worship was actually practised between the temple and the altar has little probability. And the scene in the chamber of imagery is obviously ideal. The prophet certainly desires to shew that idolatry both public and in private was practised by all classes, the elders representing the nation, the women, and perhaps also the priests; and that at these idolatries were not only the old native ones of Israel, but new imports at this period from all the nations around. The representation, however, that such things were done in the temple may rather be ideal. The temple was the dwelling-place of Jehovah, and every impurity done not only there but in the land and in the houses of the people was felt in the place of his abode, which it defiled, causing him to withdraw from it ( Eze 8:6, cf. Lev 15:31; Lev 20:3; Num 19:13; Num 19:20; and the elaborate precautions to guard against defilement adopted in ch. 40 48). On the other hand those privileged to dwell in the land or have access to the temple are spoken of as dwelling in the house, Psa 23:6; Psa 27:4; Psa 84:5 &c. See preliminary remarks to the chapter.
Fuente: The Cambridge Bible for Schools and Colleges
What I will do is greater than to be expressed; they with a furious heat for their idols provoked me, and I will with a just indignation provoke them, nay, destroy them.
Mine eye shall not spare: see Eze 7:4,8,9.
Though they cry: the prophet doth not give it the name of praying, but it is a cry, a loud cry, after the manner of other idolaters, who think to be heard for the noise they make.
I will not hear them; yet doth not this at all prejudice the truth or the mercy of God to those that pray, nor may it discourage from the duty, but it should awaken us that we pray with heart, and not only cry loud with voice.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. though they cry . . . yet will Inot hear (Pro 1:28;Isa 1:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore will I also deal in fury,…. Being provoked by such abominable idolatries, and such horrid insolence, and most contemptuous treatment:
mine eye shall not spare: neither will I have pity: see Eze 5:11;
and though they cry in mine ears with a loud voice; very pressingly and earnestly for help, being in great distress:
[yet] will I not hear them; as they turned their backs on him, he will turn a deaf ear to them, and not regard their cries. The Targum is,
“they shall pray before me, with a great voice, and I will not receive their prayer.”
Fuente: John Gill’s Exposition of the Entire Bible
This seems to me a confirmation of the last clause. For he had said, that they sent forth their boughs or east them forth, but yet to their destruction. He now repeats the same thing in other words. Therefore I will also act in, my turn — that is, as they now boldly increase their superstitions, and so continually provoke me, at length I will act, says he. There is a tacit contrast, since God forsooth had ceased for a long time, because there is a certain form of rest when he ceases from his judgments: God seems to rest when he does not take vengeance on man’s wickedness, when he indulges them and passes them by for a time. Since, therefore, he had so suspended his judgments against the Jews, he seemed to cultivate ease in heaven: with this view he says, that he would do it in his anger, and he adds, that his vengeance would be so dreadful that there would be no place for pity. This ought indeed to strike us when God pronounces himself implacable. For what is more formidable than to have God hostile, and to be verily without any hope of pardon? As often as God withdraws his mercy he shows us material for trembling, nor is it wonderful that he threatened the Jews so harshly, because he had proved by all methods that they were desperate in their wickedness. For truly nothing had been omitted towards curing them, unless they had been of an abandoned disposition and of most obstinate manners. Since, therefore, they were such, it is not surprising that God was extremely enraged against them, so that he left them no hope of pardon. But this ought to be referred generally to the whole body of the people: meanwhile it is by no means doubtful, as we shall afterwards see, that God excepts his elect from the ordinary multitude. If any one object, that God always hears prayers, I reply that he never rejects prayers which spring from faith: but here that tumultuous clamor is alluded to which necessity occasions to unbelievers. For although they fly to God as their natural sense impels them, yet they do not this with composed minds, nor even relying upon the promises of God: but because the torture of their minds does not suffer them to rest, so that by a natural impulse they are carried to God and cry to him without any faith or sincere affection. He speaks, therefore, concerning that kind of ejaculation which is described to us in the case of Esau, and hence he says with a loud voice, (Gen 27:34; Psa 3:4; Psa 22:2; and Psa 32:3, and elsewhere often.) Although the faithful also raise their voice: nay even cry out loudly, as David testifies of himself, yet it is peculiar to the incredulous to utter their clamor with full cheeks though the mind is void of faith, and is even obstinate in its wickedness. Hence they do not open the heart when they thus cry to God. Hence it is not wonderful if God rejects them and is deaf to their complaints. Now it follows —
Fuente: Calvin’s Complete Commentary
(18) Will I not hear them.The time for prayer was past. They had rejected God. and when His wrath came upon them it was too late to turn to Him. (See Pro. 1:24-28; Mat. 7:22-23.) The possibility of sinning beyond the term of the day of grace is one of the most important lessons of this chapter.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Mine eye shall not spare See notes Eze 5:11; Eze 7:4; Eze 7:9; Eze 9:5; Eze 9:10. There comes a time when a cry to God for help is too late (Isa 1:15; Jer 11:11; Pro 1:28). The symbolic meaning of this vision of Israel’s sin is apparent. The prophet only visited Jerusalem “in the visions of God” (Eze 8:3). That these various abominable practices were literally taking place in the temple is difficult to believe. This vision may have been given to show to Ezekiel and his countrymen in exile the hopeless condition of the hearts of the whole nation, elders, women, priests. In their hearts they were idolaters, grasping every ancient and modern form of unbelief. Their presence defiled the temple and accounts for Jehovah’s leaving it (Eze 8:6; Lev 15:31; Lev 20:3; Num 19:13; Num 19:20).
Fuente: Whedon’s Commentary on the Old and New Testaments
“Therefore will I also deal in fury. My eye will not spare, nor will I have pity. And though they cry in my ears with a loud voice, yet I will not hear them.”
The chapter finishes with Yahweh’s again repeated statement that whatever they now do it will be too late. Because of their behaviour His great anger is directed towards them. There will be no mercy and no pity. It is too late for that. Even though they plead with Him in a loud voice, He will not hear. The end is inevitable.
The whole passage reminds us that there is another time coming when God will call ‘the end’. Then too, at the second coming of Jesus Christ, it will be too late to cry for mercy. There will only be judgment to come. And it will be as inexorable as at this time in Jerusalem. Thus we need to be ready.
Fuente: Commentary Series on the Bible by Peter Pett
REFLECTIONS
READER! let us pause over the sad view of this Chapter, in the contents of it, for it is most solemn: and consider well, the dreadful representation here given, of the human heart! Could it have been conceived possible, that while a whole nation was reeking under the Lord’s chastisements, in one of his sore judgments of captivity; that the few which were saved by divine mercy, could have braved divine justice, with such horrible impiety! But Reader! in Israel, we only read the history of all the world, and every heart. So very true, and so universally just, is that scripture, all the world is become guilty before God. Who shall count the many transgressions which arise in one heart, and in one day only, against the sovereignty of God? Who shall write down the multitude, which in the aggregate, are found in that day, in a single town or village? And who shall describe the patience, and long suffering of God, before whose view, and to whose all discerning eye, the great mass of human transgressions, from the whole earth, comes up every day, and all the day, in an accumulated cloud of daring offence? Oh! how blessed, how truly blessed that proclamation made by the Lord of himself, in the holy mount, when he passed by and proclaimed, the Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness, and truth! Precious Lord Jesus! how truly is it seen in thee, and in thy great salvation, the evidences of this divine truth! Here indeed thy Church behold the wondrous grace and mercy displayed to the full. In thee the Lord Jehovah hath shown, that he keepeth mercy for thousands, and forgiveth iniquity, transgression, and sin. In thee, and by thy blood, and righteousness, the Lord hath clearly testified that he doth by no means clear the guilty, without an equivalent sacrifice. Lord! help both Writer and Reader, to fall down under the deepest sense of sin, and to look up, under the humblest hope of acceptance, in Jesus. Blessed forever, blessed be the Lord, who so loved the world that he gave his only begotten Son, to the end that all that believe in him should not perish, but have everlasting life.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 8:18 Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, [yet] will I not hear them.
Ver. 18. Mine eye shall not spare. ] Eze 5:11 ; Eze 7:4 .
And though they cry in mine ears, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mine eye. Mine ears. Reference to Pentateuch (Deu 13:8). App-92. See Eze 5:11; Eze 7:4, Eze 7:9; Eze 9:5; and compare Jer 21:7. Figure of speech Anthropopatheia. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
will I also: Eze 5:11-13, Eze 7:4-9, Eze 9:5, Eze 9:10, Eze 16:42, Eze 24:13, Nah 1:2
and though: Jdg 10:13, Jdg 10:14, Pro 1:28, Isa 1:15, Isa 59:2, Jer 11:11, Jer 14:12, Mic 3:4, Zec 7:13, Luk 13:25
Reciprocal: Lev 26:28 – in fury Deu 29:20 – will not spare 2Ki 23:19 – to provoke the Lord Job 27:9 – Will God Job 41:10 – dare Psa 18:41 – General Psa 78:50 – he spared Pro 1:24 – I have called Isa 3:8 – to provoke Isa 30:14 – he shall not Isa 65:3 – A people Jer 4:4 – lest Jer 7:19 – they provoke Jer 13:14 – I will not Jer 21:7 – he shall Jer 23:39 – and I Jer 36:7 – for Jer 44:3 – of their Jer 44:6 – my fury Lam 1:5 – for Lam 2:2 – swallowed Lam 2:17 – he hath thrown Lam 2:21 – thou hast killed Lam 3:43 – thou hast slain Eze 20:17 – mine Eze 20:33 – surely Eze 24:8 – it might Eze 24:14 – neither will I spare Hos 2:4 – I will not Hos 5:6 – they Mic 6:16 – that Zec 11:6 – I will no Joh 9:31 – we know
Fuente: The Treasury of Scripture Knowledge
Eze 8:18. This verse adds nothing new to the threats that God had previously made against his people. It is a summing up of the conclusions already formed and uttered with the emphasis that is implied in such a frequent repetition.
Fuente: Combined Bible Commentary
The Lord promised to deal with the Jerusalemites in His wrath and not to pity or spare them even though they would cry to Him loudly for mercy. He would not listen to them.
We must remember that what Ezekiel saw he saw in a vision (Eze 8:3). Therefore it may not be that the abominations he saw were really taking place in Jerusalem just as he saw them in his vision. The practices he saw represented to him the rampant idolatry of all the people, the civic leaders, the women, and the priests. The exclusive worship of Yahweh had broken down completely in the "holy" city.
"The principle crime of the human race, the highest guilt charged upon the world, the whole procuring cause of judgment, is idolatry." [Note: Tertullian, "on Idolatry," in The Ante-Nicene Fathers, 3:61.]