13<\/strong>. Comp. Eze 6:7<\/em><\/span> on the effect of these judgments on the minds of the people. On “idols,” cf. Eze 6:4<\/em><\/span>. The cumulative phrases “in all the tops of the mountains,” and “under every thick oak” are wanting in LXX.; and so “he that remaineth” Eze 6:12<\/em><\/span>. For oak<\/em> rather terebinth.<\/p>\n <\/strong><\/p>\n sweet savour<\/em> ] Is said of the smoke or steam of the sacrificial fat burnt upon the altar, ch. Eze 16:19<\/span>, Eze 20:28<\/span>; Eze 20:41<\/span>, and often in the ritual laws of the Pentateuch.<\/p>\n Then shall ye know:<\/B> see Eze 6:3-7<\/span>,10<\/span>. <\/P> Upon every high hill, <\/B>& c.; each of which was accounted a fit place for such superstitions rites, and in all which some or other of you did commit idolatry, and, shame to speak it, burnt sweets, rich spices, which God had given them, to dunghill gods, stinking idols, which the devil had commended to them, Deu 32:17<\/span>. <\/P> <\/p>\n Then shall ye know that I [am] the Lord<\/strong>,…. Whom they had denied, by serving other gods; but now by those punishments their eyes would be opened to see, and be obliged to acknowledge, that there was no God but the Lord:<\/p>\n when their slain [men] shall be among their idols round about their altars<\/strong>; as is threatened, Eze 6:5<\/span>; by which it will appear that the idols whom they worshipped could not save them; since they should fall just by them, round about the altars on which they sacrificed unto them; which idols were placed, and altars for their worship built,<\/p>\n upon every high hill, in all the tops of the mountains<\/strong>: mountains and high hills were usual places of idolatry among the Heathens, in which the Jews imitated them, and particularly Herodotus e says of the Persians, that, going up to the highest parts of mountains, they offered sacrifice to Jupiter; so they called the whole circle of the heavens:<\/p>\n and under every green tree, and under every thick oak<\/strong>; see<\/p>\n 1Ki 14:23<\/span>; here their slain were to fall, where they committed their idolatry: even in<\/p>\n the place where they did offer sweet savour to all their idols<\/strong>; or dunghill gods; yet, though they were such, sweet savour or incense was offered to them; wherefore, in righteous judgment, here their carcasses should fill and lie, and rot and stink.<\/p>\n e Clio, sive l. 1. c. 131.<\/p>\n Now he again announces that they shall know what they have long neglected. But here a different knowledge from the former seems to be marked; for he has lately said that they should so remember as to be ashamed, and acknowledge that the slaughters predicted by the Prophets had not been in vain: but here he mentions nothing of this kind, but only speaks of that experimental knowledge which is common to the ungodly. And, in truth, this doctrine seems to be extended promiscuously to all the commonalty. For although for the most part they did not profit by it, yet all perceived that God was a judge, because so clear and conspicuous was the proof of his vengeance, that they were compelled to feel, whether they would or not, that their punishment was just. We may perceive, then, that the Prophet intends the phrase — then ye shall know, etc., in a wide sense, because he addresses all the Israelites without exception, even those who should perish. For, we said, such was the character of that knowledge, that it only frightened them, and did not bend them to humility. And, truly, the words which follow show only the terrible vengeance of God, when they shall be slain, says he, that is, shall fall, near their idols But we have said that they would more clearly acknowledge the vengeance of God from this — that he rendered their false gods an object of ridicule. But, as I have said before, the Prophet uses an opprobrious name when speaking of idols. Since, therefore, they so fell near their idols, under the confidence and protection of which they thought that they would always be safe; and although the idols themselves were thus involved in the condemnation, this made God’s vengeance more manifest. And this is the reason, as I have before suggested, why the Prophet enters into these details. What follows is to the same purpose — by the circuit of all their altars This, then, was profanation of all altars, to be defiled by carcases being drawn over them, and then sprinkled with human blood. But he also points out the places where they worshipped false gods; for we have said that lofty places were chosen for them, but here he puts lofty hills, and then the tops of the mountains But as idol-worshippers heaped to themselves various and numerous games, when they were satiated with their high places, they had shady valleys, for their altars were under trees, where they offered incense. The Prophet therefore pronounces that there was no place which God did not condemn with infamy. When, therefore, he says that the incense had a pleasing smell, the opposite is doubtless intended, since this incense was foul before God: as when an immodest woman desires to please an adulterer, it moves the wrath of her husband, so here God silently complains that he was provoked by that foul incense with which the Israelites wished and desired to gratify their idols. <\/p>\n (13) Upon every high hill.<\/strong>The various localities especially selected for idolatrous rites are enumerated one after another, to give more vividness and graphic character to the whole judgment. The words sweet savour are constantly applied to the commanded sacrifices to the Lord, and are here used ironically of the idol sacrifices.<\/p>\n 13<\/strong>. <\/strong> Oak <\/strong> Rather, terebinth. <\/em> This is an emphatic repetition of all the warnings uttered earlier in the chapter. If their iniquities shall continue as they will all these heavy punishments shall fall upon them.<\/p>\n “And you will know that I am Yahweh when their slain men shall be among their idols round about their altars, on every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they offered sweet savour to all their idols. And I will stretch out my hand on them, and make the land desolate and waste, from the wilderness toward Diblah throughout all their habitations. And they shall know that I am Yahweh.”<\/p>\n Had Yahweh protected the city and the temple of a grossly disobedient people He would not have been revealed as Yahweh, God of the covenant Who required obedience. He would have been seen as but a powerful local God Who could be treated lightly and presumptuously. But when they saw their slain among their idols, round their altars, then they would know that He is Yahweh, and that He had done this. Their idols in which they trusted could not protect them, but they would know that Yahweh could have done so, but had chosen not to do it, as He had warned them beforehand. Thus would they know that it was because of their sins and disobedience that this had happened, and they would know that He is a righteous God Who will not endure sin. They would know that He is Yahweh.<\/p>\n The picture of bodies strewn about everywhere is a vivid one. They had blasphemed God everywhere and their dead bodies would lie everywhere.<\/p>\n ‘On every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they offered sweet savour to all their idols.’ Compare 2Ki 17:10<\/span>. High places were so abundant that they could be described as ‘on every hill — and under every green tree’. They were everywhere. Trees also were seen as containing something of the life of Baal, the one who was raised from the dead at the commencement of the rainy season bringing life to the barren earth and fruit and leaves to the trees. Thus under green trees was also seen as a suitable place for their altars. And so flagrant were they that wherever there was a green tree there they would consider building an altar. ‘Under every green tree’. The exaggeration brings out the enormity of their behaviour. And these were His covenant people Who professed to worship Yahweh.<\/p>\n Ancient oaks were especially used for burial sites (Gen 35:8<\/span>; 1Ch 10:11<\/span>) and favoured for the offering of incense to Baal. Thus many would be buried under them and they may well have been seen as suitable sites for ancestor worship. Their shade also made them attractive. As Hosea describes the situation, ‘they sacrifice on the tops of mountains, and burn incense on the hills, under oaks and poplars and terebinths, because their shadow is good’ (Eze 4:13<\/span>). But here ‘good’ may include the idea that they saw their shadows as beneficial because of the presence of the gods.<\/p>\n ‘The place where they offered sweet savour to all their idols.’ In the very place whey had offered their sweet savour to idols through sacrifices, this was the place where they would lie slain. So much good had their offerings done them. The offering of sweet savour would include sacrifices and drink offerings, especially the whole burnt offering (Gen 8:20-21<\/span>; Exo 29:18<\/span>; Exo 29:25<\/span>; Exo 29:41<\/span>; Leviticus & Numbers regularly. See for drink offerings Num 15:7<\/span>; Num 15:10<\/span>).<\/p>\n ‘And I will stretch out my hand on them, and make the land desolate and waste, from the wilderness to Diblah throughout all their habitations.’ Diblah is nowhere else mentioned. In view of the similarity in ancient Hebrew between ‘d’ and ‘r’ Riblah has been suggested as an alternative, and there is some manuscript evidence to support it.<\/p>\n Riblah was the place where king Zedekiah and his sons and nobles would be brought before the king of Babylon, and he would be blinded and his sons slain before his eyes (2Ki 25:6-7<\/span>; Jer 39:5-6<\/span>; Jer 52:9-11<\/span>). Others too would be brought there to be slaughtered after the destruction of Jerusalem (2Ki 25:18-21<\/span>; Jer 52:24-27<\/span>). It was a staging post on the way back to Babylon where the returning troops mustered. It would be well known to Ezekiel’s compatriots, and thus a very suitable illustration. It was on the River Orontes in Hamath which was seen as the farthest reaches of the land (Amo 6:14<\/span>). ‘From the wilderness to Riblah’ would then be seen as the whole extent of the land of promise. Thus wherever His rebellious people had lived would be made desolate and waste.<\/p>\n ‘Desolate and waste (semama u mesamma)’ This phrase, like tohu wa bohu (waste and empty) in Gen 1:2<\/span> is a combination that depends on similarity of sound so that it is all one thought, a desolated waste.<\/p>\n ‘And they shall know that I am Yahweh.’ This is the constant refrain in Ezekiel. This was God’s purpose. That they might know Him for Who and What He was, One Who demanded obedience to His covenant, One Who demanded righteousness and holiness, One Who hated idolatry and what it did to His people, and yet as One Who in the end would show mercy on them, for that was why He had chosen Ezekiel as His prophet.<\/p>\n Eze 6:13 Then shall ye know that I [am] the LORD, when their slain [men] shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols.<\/p>\n Ver. 13. Then shall ye know that I am the Lord.<\/strong> ] Vexatio dabit intellectum; <\/em> smart shall make wit. See Eze 6:10<\/span> . Four times in this chapter are these words used: Verba toties inculcata, viva sunt, vera sunt, sana sunt, plana sunt.<\/em> a<\/em> The words are driven home often, they are alive, they are true, they are wholesome, they are plain. <\/p>\n <\/p>\n Among their idols.<\/strong> ] See on Eze 6:4<\/span> . <\/p>\n <\/p>\n Where they did offer sweet savour.<\/strong> ] Idolatry is costly. <\/p>\n<\/p>\n a<\/em> Augustine.<\/p>\n sweet savour = savour of appeasement, or, rest. <\/p>\n when: Eze 6:4-7, Isa 37:20, Isa 37:36-38 <\/p>\n upon: Eze 20:28, 1Ki 14:23, 2Ki 16:4, Isa 1:29, Isa 57:5-7, Isa 65:3, Isa 65:4, Isa 66:17, Jer 2:20, Jer 3:6, Hos 4:13 <\/p>\n Reciprocal: Lev 26:30 – I will destroy Jer 13:27 – abominations Eze 6:7 – and ye Eze 7:3 – and I Eze 18:6 – not Eze 20:41 – with your Eze 30:26 – I will Eze 37:6 – ye shall<\/p>\n Eze 6:13. Slain men among their idols was to signify the weakness of the false godB the children of Israel had been worshiping. The presence of these dead bodies in the same area with the idols would be proof of the helplessness thereof. Hills and mountains are named because they were favorite spots on which the idols and their altars were built. Trees also were used as desirable places for the idolatrous service, and they selected a green or living tree, which Strong defines, to be . . . figuratively prosperous. Something alive might suggest a source of good whereas a dead one would not. There is nothing about a dead tree that would suggest anything to be worshiped. Sweet savor refers to the incense that was burned in sacrifice to a god because of its fragrant odor.<\/p>\n 6:13 Then shall {g} ye know that I [am] the LORD, when their slain [men] shall be among their idols all around their altars, upon every high hill, on all the tops of the mountains, and under every green tree, and under every thick oak, the place where they offered sweet savour to all their idols.<\/p>\n (g) That is, all nations when you will see my judgments.<\/p>\n Then shall ye know that I [am] the LORD, when their slain [men] shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savor to all their idols. … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 6:13”<\/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-20587","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20587","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=20587"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20587\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20587"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20587"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20587"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/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
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: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/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","protected":false},"excerpt":{"rendered":"