13<\/strong>. my fury to rest upon them<\/em> ] Rather: will quiet<\/strong> (assuage, or, appease) my fury.<\/strong> Zec 7:8<\/span>, “have quieted my spirit in the North country.” The phrase again, ch. Eze 16:42<\/span>, Eze 21:17<\/span>, Eze 24:13<\/span>.<\/p>\n I will be comforted<\/em> ] i.e. appeased by the vengeance taken on the people’s sins, cf. Isa 1:24<\/span> (the word is for hithneamti).<\/p>\n in my zeal<\/em> ] The word, usually rendered “jealousy,” expresses the heat<\/em> of any passion, here resentment, ch. Eze 16:38<\/span>; Eze 16:42<\/span>, Eze 23:25<\/span>, Eze 36:5-6<\/span>, Eze 38:19<\/span>. Cf. ch. Eze 2:5<\/span>, Eze 6:10<\/span>, Eze 24:22<\/span>.<\/p>\n Comforted – <\/B>In the sense of consoling oneself and feeling satisfaction in punishing; hence, to avenge oneself.<\/P> The fury is to rest upon them, abide, so as not to pass away. The accomplishment of the divine anger is not the completion in the sense of bringing it to a close, but in the sense of carrying it out to the full.<\/P><\/p>\n Eze 5:13<\/span><\/p>\n Thus shall Mine anger be accomplished.<\/em><\/p>\n<\/p>\n Gods anger against sinners<\/strong><\/p>\n 1.<\/strong> <\/strong>God goes on by degrees in His wrath against a people. He had in times past corrected them like a father, He would now execute them like a judge; the drops of His wrath had done no good, now they should have the full vials.<\/p>\n 2. <\/strong>Wrath let out against a sinful people, ofttimes lies long upon them. I will cause My fury to rest upon them. They were seventy years under Gods displeasure in Babylon.<\/p>\n 3. <\/strong>God takes pleasure in executing judgment, in accomplishing His wrath, and causing His fury to rest upon impenitent and incurable sinners, He will be comforted in it (Pro 1:26<\/span>).<\/p>\n 4. <\/strong>The Word of God may be preached among a people, and they, through ignorance and malice, not know it, nor entertain it.<\/p>\n 5. <\/strong>Wicked men shall be convinced, and left without excuse. They shall know that I the Lord have spoken; they eyed men and not Me, they deemed it mans voice, not Heavens; but they shall find that it was the voice of God amongst them.<\/p>\n 6. <\/strong>God will justify His servants in their zealous labours for Him. They shall know that I have spoken it in My zeal. It is God speaks in the prophets; it is His zeal they express. Let men be zealous against sin, the iniquities of the times, they are counted mad, fiery fellows, troublers of Israel, seditious, factious, etc.<\/p>\n 7. <\/strong>The Lord is intense, and will not recall His indignation, when He deals with unfaithful, covenant-breaking persons. As in Gods zeal there is intense love towards His Church (when God promises mercy to His people, it is sealed with this, The zeal of the Lord of hosts shall do it, 2Ki 19:31<\/span>), so here is intense hatred, wrath against His enemies. (W. Greenhill, M. A.<\/em>)<\/p>\n .<\/p>\n <\/p>\n Verse 13<\/span>. I will cause my fury to rest<\/B><\/I>] My displeasure, and the evidences of it, shall not be transient<\/I>; they shall be permanent<\/I> upon you, and among you. And is not this dreadfully true to the present day?<\/P> <\/p>\n Thus; <\/B>in this terrible and relentless manner already declared. <\/P> Mine anger; <\/B>my provoked justice, not passion, shall be executed to the full of that I intend and have spoken. <\/P> My fury:<\/B> after the manner of man is this spoken, and implies the great and hot displeasure of the Lord. <\/P> To rest; <\/B>my bowels were troubled how to spare, and yet to punish, but now I will rest from such strugglings between my mercy and my justice; this shall be glorified, and I will be at ease. <\/P> I will be comforted; <\/B>I did what in reason they could expect, and more than I was bound to, for their preservation; but nothing would prevail. O Israel, thou art destroyed, but it is my satisfaction thou hast destroyed thyself, and canst not charge it on me. <\/P> They shall know; <\/B>these ruined ones by sad experience shall know. <\/P> In my zeal; <\/B>in that indignation against your sins which the love of my own glory stirred up within me. In my provoked jealousy I spake, and will act against a persisting, perfidious, and adulterous wife, and it shall be known when I have finished my work. <\/P> <\/p>\n 13. cause my fury to rest uponthem<\/B>as on its proper and permanent resting-place<\/I> (Isa30:32<\/span>, Margin<\/I>). <\/P> I will be comforted<\/B>expressedin condescension to man’s conceptions; signifying His satisfaction<\/I>in the vindication of His justice by His righteous judgments (Deu 28:63<\/span>;Pro 1:26<\/span>; Isa 1:24<\/span>).<\/P> they shall how<\/B>bybitter experience.<\/P><\/p>\n Thus shall mine anger be accomplished<\/strong>,…. Finished, perfected, consummated, by bringing the above judgments upon them, pestilence, famine, and sword, and by scattering them to every wind: what had been threatened long, and only some drops of it were let fall in times past, now was poured forth to the uttermost:<\/p>\n and I will cause my fury to rest upon them<\/strong>; to continue and abide upon them, and not move, at least for the space of threescore and ten years; see Zec 1:12<\/span>;<\/p>\n and I will be comforted<\/strong>; by taking vengeance on them; so satisfying his justice, and easing him of his enemies; see Isa 1:24<\/span>; a speech after the manner of men; who, when they have been affronted, and have avenged themselves, are easy in their minds, and satisfied:<\/p>\n and they shall know that I the Lord have spoken [it] in my zeal<\/strong>; that is, they shall find by experience that what the Lord had spoken by his prophets, and had threatened to bring upon them, was said in earnest, and arose from a jealousy for his own glory; this will be a clear case, and out of question:<\/p>\n when I have accomplished my fury in them<\/strong>; by the utter destruction of them; as follows:<\/p>\n In this verse the Prophet only teaches what he had said before, but by way of confirmation, namely, that God’s vengeance would be horrible and unceasing until the destruction and extinction of the people. There are some who think that this was interposed that God might mitigate the rigor of his vengeance, and so this verse, according to them, contains a promise of pardon; but it is rather a threat. For what they assert — that God would cause his anger to cease — cannot stand. For it follows afterwards they shall know that I Jehovah have said it, when I shall have filled up my wrath or anger against them And the context, as we shall afterwards see, will refute that comment. Let this, then, remain fixed, that the Prophet does not here promise the people any mitigation of their punishment, but goes on denouncing the vengeance which he formerly mentioned. <\/p>\n First he says, it shall be filled up: כלה , keleh, signifies sometimes “to finish,” but also, “to be accomplished,” “to consume,” and also, “to be consumed.” In this place God signifies that there should be no end to the punishments until he was satisfied. The image is taken from men desirous of vengeance, whose eagerness does not cease till they satiate themselves with revenge. God, therefore, here likens himself to men when he speaks of the end or fulfillment of his anger. Now he adds, I will cause my fury to rest upon them, that is, my fury shall be, as it were, fixed upon them. For “rest” is not to be received here for “cease,” for wrath is said to rest when it has spent itself, but God wishes here to mark by his Prophet the perseverance or untiring course of his vengeance. My wrath, therefore, shall rest upon them, that is, it shall not remove or pass away; for God is said to withdraw his hand when he ceases to punish us, but here the rest of his wrath is its perpetual continuing. He adds, I will take comfort Here God transfers to himself what properly does not belong to him, for he does not delight himself after the manner of men when he takes vengeance on wickedness; but we know that God’s judgment cannot be comprehended, unless he puts on the character of man, and in some manner transforms himself. Hence he is said to receive comfort in the approbation of just judgment. For this comfort signifies, that God cannot bear the contempt of his law — then that the malice of man is so desperate, that the judge must at length appear in his own nature; not that he indulges in any passions, as is sufficiently known, but because we cannot otherwise conceive him to be a just judge, unless he declare himself pleased with vengeance, when he sees men so utterly abandoned and beside themselves, as not to be otherwise recalled to penitence. <\/p>\n He afterwards adds, and they shall know that I Jehovah have spoken it Here God obliquely blames the stupidity of the people, because they not only despised all prophecies, but also proudly laughed at his threats. As often, then, as the Prophets declared the vengeance and judgments of God, they gave material for laughter to a perverse and impious people, and their obstinacy so blinded them that they did not think it was God who spoke; for they supposed that men only would be their adversaries, and hence their rage against the Prophets. For if they had thought that they had spoken by divine inspiration, they would never have dared to rise against them so madly; but because they thought that the Prophets uttered in public their own comments, therefore they strove with them in forgetfulness of God. The Jews, therefore, did not acknowledge him. But let us mark the source of their ignorance: they turned aside their senses from God of their own accord, as at this time many do not think that God speaks when his truth is openly shown from the Scriptures. Why do they not think so? because they are unwilling. Hence this blindness was voluntary and affected, so to speak, in the ancient people, since they imagined that the prophecies would be without effect. This is the reason why the Prophet says, then they shall know that I have spoken, because, as the proverb is, experience is the fool’s teacher; since, therefore, they rejected all threats, it came to pass that, by the teaching of calamity, they perceived too late that God was the speaker. And so there is an antithesis between experimental knowledge, and blindness which arises from an evil disposition and a contempt of God. For when he says, they shall know when he has fulfilled his wrath, that knowledge shall be too late and unfruitful. Lastly, God here pronounces, that he would inflict just punishment on their voluntary ignorance, from which the Jews should know, whether they would or not, that the prophecies against which they had closed their eyes had proceeded from himself alone. <\/p>\n He says also, that he had spoken in his zeal, or jealousy, because the Prophets were thought to be very furious when they thundered so against the impious. God therefore here acquits those whom we know were commonly esteemed fanatics, and says that he spoke in his zeal, because the impious, when they wish to load the servants of God with envy, object that he is mild and merciful, and that it does not accord with his character to speak roughly and sharply. God therefore says that he also uses zeal, or anger, that the Jews might not think his Prophets carried away with inconsiderate zeal and fervor, since we know that they fell into that grievous error. It follows — <\/p>\n D. The Results of the Judgment 5:1315<\/p>\n TRANSLATION<\/strong><\/p>\n (13) Then My anger shall end, and MY wrath I shall cause to rest in respect to them and shall be comforted; and they shall know that I the LORD have spoken in My zeal when I have finished My wrath on them. (14) And I shall make you a desolation and a reproach among the nations which are round about you, before every one who passes by. (15) And it shall be a reproach, and a taunt, a lesson and an astonishment to the nations which are round about you when I execute against you judgments in anger and wrath and in furious rebukes; I the LORD have spoken it.<\/p>\n COMMENTS<\/strong><\/p>\n Three results of Jerusalems judgment are mentioned in these verses: [172] Eze. 16:42<\/span>; Eze. 21:22<\/span>; Eze. 24:13<\/span>.<\/p>\n 2. Through the fulfillment of the predicted punishment they would recognize that the calamity was initiated by God and was not due to mere chance.<\/p>\n 3. The retribution against Jerusalem would earn for the people of Judah the contempt of all neighboring nations and passers by as well (Eze. 5:14<\/span>), The ruins of the once proud capital of Judah would serve a reproach, taunt, a warning lesson and a source of astonishment to the neighboring nations. At this point Ezekiel mentions only this one good which will result from the fall of Judah. From the tragedy of Israel the nations will learn that Yahweh is in control of history and that He is a righteous God.<\/p>\n (13) I will be comforted.<\/strong>The word employed here is used in two different senses: either that of feeling compassion, and so of repenting of ones anger, as in Isa. 12:1<\/span>; Isa. 49:13<\/span>; Isa. 51:3<\/span>; Isa. 51:12<\/span>; Isa. 52:9<\/span>, &c.; or of consoling oneself by taking vengeance, as in Gen. 27:42<\/span>, Isa. 1:24<\/span> (Authorised Version, ease myself<\/em>). <\/em>(Comp. also Eze. 31:16<\/span>; Eze. 32:31<\/span>.) The latter is evidently the meaning here; the Divine honour, wounded by the sins of the chosen people and dishonoured before the heathen, should be vindicated by their punishment in the sight of all the world.<\/p>\n 13<\/strong>. <\/strong> I will be comforted <\/strong> “Either as rejoicing in the punishment of evil for its own sake (as Deu 28:63<\/span>; Isa 1:24<\/span>), or because the punishment does its work in leading men to repentance.” Plumptre. <\/p>\n They shall know that I the Lord have spoken it <\/strong> Constantly does Jehovah affirm that this punishment of Israel will produce among the nations an acknowledgment of his own power and Godhead. The object which he sought to accomplish, and did partially accomplish, by his wonderful deliverances of the Israelites, he will now accomplish by his equally wonderful punishments. Israel’s sin cannot minish Jehovah’s glory. The prophets need not plead for mercy to the disobedient people on the ground that otherwise the heathen would think Jehovah had not the power to deliver. The judgments upon the chosen people should be so startling that all would acknowledge that their God had forsaken them. <\/p>\n Zeal <\/strong> Literally, jealousy, heat of the soul. <\/em> Jehovah could not accept, as did the heathen gods, a divided worship. This distinguished him among all gods. The heathen could worship many gods, but Jehovah grew hot with indignation if his worshiper recognized any other deity whatsoever. To the ancient world this was God’s most distinguished characteristic. The word may sound badly to modern ears, but jealousy, in the Bible sense, is the heat of love, and the emphasis of that monotheism which has conquered the earth.<\/p>\n “Thus will my anger be accomplished, and I will satisfy my fury on them, and I will be comforted. And they will know that I, Yahweh have spoken in my zeal, when I have accomplished my fury on them.”<\/p>\n Outwardly all the results were natural results, and came about through rebellion against Nebuchadnezzar. It was not God Who starved them. It was not God Who slew them. It was not God Who turned them to cannibalism. Yet He was the cause for He had withdrawn His protecting hand from them, because by their sins they had rejected His covenant and take themselves from under His protection. As ever in Scripture, this anger was not bad temper and vengeance because He was slighted, but the result of His holy response to what was detestable. He could not allow it to exist in those whom He had chosen and had to take every opportunity to get rid of it by judgment and refining.<\/p>\n ‘I will satisfy (appease) My fury.’ He would call to account and give a just sentence so as to satisfy His moral demands. ‘I will be comforted.’ His hatred at sin would be appeased by a just reward for sin, as the Moral Governor of the Universe.<\/p>\n ‘In My zeal.’ The ardour of a holy God against sin. The word is sometimes translated jealousy. There too it means the same.<\/p>\n Eze 5:13<\/span><\/em><\/strong>. <\/strong>Thus shall mine anger be accomplished<\/em><\/strong><\/strong> For my anger shall be accomplished, and then I will comfort myself, when my fury shall rest upon them; and then they shall know that I am the <\/em>LORD, who in mine anger have foretold these things, when my fury shall be accomplished upon them. <\/em>Houbigant. The ideas and expressions in this verse are borrowed from the passions of men; who find some ease and rest in their minds upon bringing offenders to condign punishment. <\/p>\n Eze 5:13 Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken [it] in my zeal, when I have accomplished my fury in them.<\/p>\n Ver. 13. Then shall mine anger be accomplished.<\/strong> ] God is then said to be angry when he doth what men do when angry – viz. (1.) Chide; (2.) Smite. <\/p>\n <\/p>\n And I will be comforted.<\/strong> ] This also is spoken after the manner of men, who are much comforted when they can be avenged. Their song is, Oh, how sweet is revenge! <\/p>\n “ Animumque explesse iuvabit.<\/em> ” – Virgil<\/p>\n<\/p>\n <\/em><\/p>\n The same word in Hebrew that signifieth vengeance,<\/em> signifieth comfort also; for God will be comforted in the execution of his wrath. But what a venomous and vile thing is sin, that causeth the most merciful God to take comfort in the destruction of his creature! <\/p>\n <\/p>\n And they shall know that I the Lord have spoken it in my zeal.<\/strong> ] That is, seriously threatened by my prophets, whom they have vilipended and derided, but shall now feel the weight of their words. <\/p>\n <\/p>\n When I have accomplished my fury in them.<\/strong> ] This he doth not usually all at once, but by degrees. He suffereth not his whole wrath to arise till there be no remedy. as <\/em> 2Ch 36:16 <\/p>\n NASB (UPDATED) TEXT: Eze 5:13-17<\/p>\n 13’Thus My anger will be spent and I will satisfy My wrath on them, and I will be appeased; then they will know that I, the LORD, have spoken in My zeal when I have spent My wrath upon them. 14Moreover, I will make you a desolation and a reproach among the nations which surround you, in the sight of all who pass by. 15So it will be a reproach, a reviling, a warning and an object of horror to the nations who surround you when I execute judgments against you in anger, wrath and raging rebukes. I, the LORD, have spoken. 16When I send against them the deadly arrows of famine which were for the destruction of those whom I will send to destroy you, then I will also intensify the famine upon you and break the staff of bread. 17Moreover, I will send on you famine and wild beasts, and they will bereave you of children; plague and bloodshed also will pass through you, and I will bring the sword on you. I, the LORD, have spoken.’<\/p>\n Eze 5:13 Notice all the My’s in this verse! They denote YHWH’s personal righteous character.<\/p>\n 1. My anger (BDB 60)<\/p>\n 2. My wrath (BDB 404)<\/p>\n 3. My zeal (or jealousy, BDB 888)<\/p>\n 4. My wrath (BDB 404)<\/p>\n NASB, REBI shall be appeased<\/p>\n NKJVI will be avenged<\/p>\n NRSVsatisfy myself<\/p>\n TEVuntil I am satisfied<\/p>\n NJBI have sated my fury<\/p>\n The VERB (BDB 636, KB 688, Hithpael PERFECT) in this stem can have several meanings.<\/p>\n 1. be sorry or have compassion, cf. Deu 32:36 (which does not fit this context)<\/p>\n 2. rue or repent, cf. Num 23:19 (which does not fit this context)<\/p>\n 3. comfort oneself, cf. Gen 37:35; Psa 119:52 (which could fit)<\/p>\n 4. ease oneself by taking vengeance, cf. Gen 27:42 (by planning evil); also this same connotation is expressed in the Niphal stem (cf. Isa 1:24). This does fit the context best!<\/p>\n God’s anger will cease after His judgment (cf. Eze 16:42; Eze 21:17; Eze 24:13). His purpose is an obedient people, not a settled wrath! His acts of judgment are meant to restore, not totally annihilate!<\/p>\n Also note that it is not the people’s repentance, but YHWH’s mercy that limits and concludes judgment!<\/p>\n in My zeal This NOUN (BDB 888) is translated ardor, zeal, and jealousy. Therefore, it could be understood as<\/p>\n 1. YHWH jealous for His word<\/p>\n 2. YHWH jealous for His covenant people.<\/p>\n Israel had violated God’s covenant and God’s love!<\/p>\n Eze 5:14-15 This reflects Deu 28:37. Moses told the people of Israel that if they kept the Covenant they would be blessed, but if they broke it they would be cursed.<\/p>\n Notice the list of things YHWH will do to His disobedient covenant people.<\/p>\n 1. I will make you a desolation, Eze 5:14 (BDB 352, a place of waste and ruin)<\/p>\n 2. a reproach among the nations, Eze 5:14 (BDB 357, a shame, disgrace, scorn, cf. Eze 5:15)<\/p>\n 3. a reviling, Eze 5:15 (BDB 154, this FEMININE NOUN form is found only here and means a taunt or someone as the object of blasphemous words)<\/p>\n 4. a warning, Eze 5:15 (BDB 416, chastening or chastisement of God)<\/p>\n 5. an object of horror, Eze 5:15 (BDB 1031, appalling object, horror, cf. Deu 28:37; Jer 25:9; Jer 25:11; Jer 25:18; Jer 25:38)<\/p>\n Notice how God describes His coming judgments (i.e., Eze 5:15)<\/p>\n 1. in anger (BDB 60, cf. Eze 5:13)<\/p>\n 2. in wrath (BDB 404, cf. Eze 5:13[twice])<\/p>\n 3. in raging rebukes (BDB 407 CONSTRUCT 404, cf. Eze 25:17)<\/p>\n God acts against disobedient Israel as a witness to the nations of His righteous character (i.e., Eze 5:14-15; Eze 36:22-38). It has always been YHWH’s plan to reveal Himself through Israel (cf. Gen 12:3; Exo 19:5-6). He wanted it to be in blessing, but if necessary, He will witness in judgment!<\/p>\n Eze 5:15 it will be a reproach The Dead Sea Scrolls and several ancient versions have you, rather than it.<\/p>\n Eze 5:16-17 These verses continue the items of destruction mentioned in Leviticus 26 and Deuteronomy 27-28. YHWH is true to His word (cf. Eze 5:17 c).<\/p>\n Note the litany of judgments.<\/p>\n 1. the deadly arrows of famine, Eze 5:16-17; Deu 28:20-26<\/p>\n 2. wild beasts, Eze 5:17 (cf. Lev 26:22; Deu 32:24)<\/p>\n 3. plague, Eze 5:17 (cf. Lev 26:21)<\/p>\n 4. bloodshed, Eze 5:17<\/p>\n 5. sword, Eze 5:17<\/p>\n These were meant to turn His people back to Him in repentance and faith (cf. Deuteronomy 27-29).<\/p>\n Eze 5:16 and break the staff of bread The term staff (BDB 641), following its usages with Moses’ staff (i.e., God’s power in the hands of Moses), may be an idiom for a divine supply. Therefore, in this context it is parallel to famine. This phrase is used several times (cf. Lev 26:26; Psa 105:16; Eze 4:16; Eze 5:16; Eze 14:13).<\/p>\n Eze 5:17 they will bereave you of children The wild beasts will kill the children of the disobedient Jerusalemites. Notice, like David’s first child with Bathsheba, the children pay the price for their parent’s sin (cf. Deu 5:9). However, please note Deu 5:10; Deu 7:9. His love reaches to a thousand generations! Judgment is God’s strange work (cf. Isa 28:21; Lam 3:33).<\/p>\n DISCUSSION QUESTIONS<\/p>\n This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.<\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.<\/p>\n 1. What does the scroll of chapter 2 represent? Why was it sweet as honey in his mouth, chapter 3, Eze 5:3?<\/p>\n 2. Why did God send a prophet to His people whom He knew would not listen?<\/p>\n 3. What do the symbolic acts of chapters 4 and 5 represent?<\/p>\n 4. What is the major message that Ezekiel is trying to convey to the exiles in Babylon?<\/p>\n and. Note the Figure of speech Polyeyndeton (App-6). <\/p>\n I will be comforted. Reference to Pentateuch (Deu 32:36). Compare Isa 1:24, App-92. <\/p>\n the LORD. Hebrew. Jehovah. App-4. <\/p>\n zeal = jealousy. <\/p>\n Eze 5:13<\/p>\n Eze 5:13<\/p>\n “Thus shall mine anger be accomplished, and I will cause my wrath toward them to rest, and I shall be comforted: and they shall know that I, Jehovah, have spoken in my zeal, when I have accomplished my wrath upon them.”<\/p>\n All of the ancient prophets speak in the most eloquent and frightening terms of the wrath of God. God’s anger against sin is a much more terrible reality than most men suppose. The modern conception of God has reduced him to the status of a benevolent old grandpa, so indifferent to the sins raging in his presence, that he would scarcely punish anybody. Is he not a God of love? Indeed, he is; but this must also be reconciled with his unmitigated anger and intolerance against all sin.<\/p>\n God’s being comforted when his punishment of evil is completed indicates, as Plumptre noted, that, “He rejoices in the punishment of evil for its own sake and that he rejoices that the punishment has done its proper work in leading men to repentance.”<\/p>\n shall mine: Eze 6:12, Eze 7:8, Eze 13:15, Eze 20:8, Eze 20:21, Jer 25:12, Lam 4:11, Lam 4:22, Dan 9:2, Dan 11:36 <\/p>\n I will cause: Eze 16:42, Eze 16:63, Eze 21:17, Eze 23:25, Eze 24:13, Isa 1:21 <\/p>\n I will be: Deu 32:36, Isa 1:24, Zec 6:8 <\/p>\n spoken: Eze 6:10, Eze 36:5, Eze 36:6, Eze 38:18, Eze 38:19, Isa 9:7, Isa 59:17 <\/p>\n Reciprocal: Lev 26:28 – in fury Deu 28:63 – rejoice over 2Ki 19:31 – the zeal Est 7:10 – Then was the king’s Isa 22:25 – for the Isa 59:18 – fury Jer 4:4 – lest Jer 5:9 – and shall Jer 21:6 – they Jer 24:9 – to be removed Jer 36:7 – for Jer 44:6 – my fury Jer 44:22 – could Lam 2:4 – he poured Eze 5:17 – I the Eze 6:9 – I am Eze 7:3 – and I Eze 12:15 – General Eze 22:14 – I the Eze 24:8 – it might Eze 26:14 – for I Hos 10:10 – in my Nah 1:2 – is furious<\/p>\n Eze 5:13. I wall be comforted could not mean that God takes personal joy out of the suffering of his people. The thought is that the Lord will he satisfied with bis work of reproving the nation through the severe chastisement.<\/p>\n 5:13 Thus shall my anger be accomplished, and I will cause my fury to rest upon them, and I will be {g} comforted: and they shall know that I the LORD have spoken [it] in my zeal, when I have accomplished my fury in them.<\/p>\n (g) That is, I will not be pacified till I am avenged, Isa 1:24 .<\/p>\n These judgments would satisfy the Lord’s anger against His people and would convince them of His wrath because of their sins.<\/p>\n "The final statement in Eze 5:13 is the key to the chapter, if not to Ezekiel’s prophetic ministry as a whole." [Note: Ibid., p. 211.] <\/span><\/p>\n Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken [it] in my zeal, when I have accomplished my fury in them. 13. my fury to rest upon them ] Rather: will quiet (assuage, … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 5:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20570","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20570","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20570"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20570\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20570"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20570"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20570"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
1. Only when Jerusalem was in ruins and her few survivors scattered abroad would Gods indignant wrath be assuaged. The strongly anthropomorphic expression, My wrath I shall cause to rest in respect to them is used in three other places in the book.[172] Evil actions have tragic results. In this first discourse the only note of hope is that once Jerusalem is destroyed the righteous anger of God would be satisfied.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"