6, 7<\/strong>. Their prophecies are false: they are self-deceived<\/p>\n 6<\/strong>. have made<\/em> others to hope<\/em> ] Rather: they have hoped for the confirmation<\/strong> of the word. The usual sense of the verb is to “hope;” only in a single passage (Psa 119:49<\/span>) does it appear to mean to “cause to hope.” The false prophets looked for the confirmation (in fulfilment) of their prophecies and visions they were self-deceived, not consciously false. Prophecy being an inward thing, a speaking by the spirit in the mind and to the mind, there was no external criterion, and while the true prophet had the witness in himself that he was true, the false prophet might not be aware that he was false (Jer 23:21<\/span>; Jer 23:31<\/span>). It is an interesting question what kind of mental experience the true prophet had, which verified to him his own genuineness.<\/p>\n Eze 13:8-9<\/em><\/span>. Chastisement from Jehovah upon these prophets.<\/p>\n Because these prophets speak falsely Jehovah is against them, for he is the living and the true ( Eze 13:8<\/em><\/span>); but that which God is against must speedily feel the effects of his opposition his hand will be upon them ( Eze 13:9<\/em><\/span>). There is no inert, inoperative opposition on God’s part. The sweep of his operation is so vast that its movement may be unperceived, as the earth appears to stand still, though moving with inconceivable rapidity, but its effect will become apparent.<\/p>\n And they have made others … – <\/B>Rather, and they hope for the confirmation of their word. They come to believe their own lies.<\/P><\/p>\n They have seen; they pretend to have seen, but still they see nothing, as Eze 13:2<\/span>. The prophet speaks as if indeed they had seen, but the very censure of the things they said they saw clears it, that all was but pretence. <\/P> Vanity and lying divination; things that have no ground or foundation, and which will never be, and are therefore called vanity and lying divinations. <\/P> The Lord saith; foretelleth and promiseth. <\/P> Hath not sent them; never revealed any such thing to them, or bade them tell the Jews any such thing. <\/P> They have made others; by their pretences and arguments they have wheedled some into a belief of their word, and into a hope of that they promise; and so the credulous Jew is undone by his prophet, who tells him all is well, and needs no alteration, and all will be well, and they need fear no desolation. <\/P> <\/p>\n 6. made others to hope,<\/B>&c.rather, “they hoped<\/I>” to confirm (that is,’make good’) their word, by the event corresponding to theirprophecy. The Hebrew<\/I> requires this [HAVERNICK].Also the parallel clause, “they have seen<\/I> vanity,”implies that they believed their own lie (2Th2:11<\/span>). Subjective revelation is false unless it rests on theobjective.<\/P><\/p>\n They have seen vanity, and lying divination<\/strong>,…. The visions the false prophets pretended to see were nothing but the fruit of their own fancies and imaginations, and had nothing real in them; and what they divined or foretold should be were all lies, and never came to pass, and never would:<\/p>\n saying the Lord saith: and the Lord hath not sent them<\/strong>; they came to the people with a lie in their mouths, giving out that the Lord spoke by them; when they had no mission from him; nor any commission to say what they did; or any warrant from him for their prophecies:<\/p>\n and they have made [others] to hope that they would confirm the word<\/strong>; or, “that the word would be confirmed” e; that what was said by them would have its accomplishment; and that their prophecies would be fulfilled. By their solemn way of speaking; by the use they made of the name of the Lord; by the strong assurances they gave, and by their frequent repetition of their predictions, the people were brought to hope and believe that the event would answer to what they said; wherefore, instead of bringing them to a sense of their sins, and repentance for them, whereby the judgments of God would have been prevented, they hardened them in them, and hastened their ruin.<\/p>\n e “ut praestet verbum”, Junius Tremellius, Piscator, Polanus “ratum fore”, Grotius; “eventurum esse”, Castalio.<\/p>\n Here again he pronounces generally that those false prophets were vain, and this assertion depends upon the principle that they had spoken from their own heart or spirit, for nothing false or vain can proceed from God. It follows, therefore, that they are here condemned of vanity and lying, because they dared falsely to use the name of God when they uttered nothing but their own dreams. He now confirms what we saw in the last verse, when he says, they hoped to establish their word. Hence they puffed up the people with vain hope, when they said that God would not be so severe as to exact continual punishment of the holy and elect nation. True prophets also often recall sinners to the mercy of God, and magnify it so, that those who wrestle with despair may not doubt God’s long-suffering, since he is said to be slow to anger, and inclined to reconciliation; and his pity endures for a life, while his anger passes away in a moment. (Num 14:18<\/span>; Psa 103:8<\/span>, and Psa 30:5<\/span>.) True prophets indeed act thus; but they join two members which must not be separated, otherwise God himself would be, as it were, dissipated. (6) Hence, when true prophets exhort sinners to hope and predict God’s freeness to pardon, they likewise discourse about penitence; they do not indulge sinners, but rouse them, nay, wound them sharply with a sense of God’s anger, so as in some way to stir them up, since God’s mercy is set before us for that end, that by it we may seek life. Hence we must be dead in ourselves; but false prophets sever between the two, and divide God, as it were, in half, since they speak only of his freeness to forgive, and declare his clemency to be set before all, while they are profoundly silent about repentance. Now, therefore, we see why the Prophet here reproves these traitors (7) who abused the name of God, since they made the people to hope. Without hope, indeed, the sinner could not be animated to seek God: but they promised peace, as he will say directly, when there was no peace. Therefore let us proceed with the exposition. <\/p>\n (6) Dissipetur: The French has “ fust luy-mesme deschire par picces.” <\/p>\n (7) Calvin’s Latin is nebulones ; the French translation “ belistres ;” the familiar English “rascals.” <\/p>\n (6) They have made others to hope.<\/strong>Omit the word others, which is not in the original, and translate, The Lord hath not sent them that they should hopei.e.<\/em>, they have no ground to expect that their prophecies will prove true, because they have no warrant for uttering them.<\/p>\n EXCURSUS D: ON CHAPTER 13:6, 7, AND 17.<\/strong><\/p>\n In these verses a broad and crucial distinction is made between the self-imagined vision and that which is sent from the Lord. It may be that in this case the prophets and prophetesses were untrue to their own convictions, and wilfully declared what they knew to be false; or it may be that they simply uttered as Gods message that which they had persuaded themselves would be the issue. This point is not entirely clear from the passage, and is of secondary importance. What deserves to be carefully noted is the difference here made between subjective views of truththat which conies out of their own heartand those objective communications which God gave to His true prophets. This distinction has a most important bearing upon the whole subject of revelation, and establishes clearly the fact that the Scriptures look upon it as something expressly communicated to their writers, and not as a thing which could be the result of their own thought and reflection. He, therefore, who puts Thus saith the Lord before that which God has not in some objective way made known to<\/em> him, must fall under the condemnation pronounced here and elsewhere upon the prophet which shall presume to speak a word in my name, which I have not commanded him to speak (Deu. 18:20<\/span>).<\/p>\n 6<\/strong>. <\/strong> Have made others to hope <\/strong> Rather, they hoped for the word to be confirmed. <\/em> They have seen vanity (literally, nothingness, falsehood<\/em>), and yet they have deceived themselves with the hope that the lies which they have prophesied will come true. There is no suggestion here that these false prophets really believed themselves to have received a message from God ( vs. <\/em> Davidson), though in other places it is made plain that a prophet who willfully persists in prophesying lies may at last be unable to discriminate between the true and the false.<\/p>\n “They have seen vanity and lying divination who say, ‘the oracle of Yahweh’, and Yahweh has not sent them. And they have made men hope that the word would be confirmed.”<\/p>\n The false prophets have given people false hope with false visions and lying divination. The word for ‘divination’ is regularly used in a bad sense of using false means to obtain ‘divine’ guidance (Eze 21:21-22<\/span>; 2Ki 17:7<\/span>; Jer 14:14<\/span>; Num 22:7<\/span>; Num 23:23<\/span>; Deu 18:10<\/span>; 1Sa 15:23<\/span>), usually through special techniques such as familiar spirits, worked up trances, examining entrails of a sacrifice and throwing sand on the ground. But the fact that here it is called ‘lying divination’ seems to contrast it with the true reception of prophetic truth by men like Ezekiel (never directly called divination), obtained directly through Yahweh.<\/p>\n The result of the false visions and lying divination is that the people are deceived and expectant of something that will never materialise, will never ‘be confirmed’ by fulfilment.<\/p>\n Eze 13:6 They have seen vanity and lying divination, saying, The LORD saith: and the LORD hath not sent them: and they have made [others] to hope that they would confirm the word.<\/p>\n Ver. 6. They have seen vanity.<\/strong> ] This is soon seen. Eze 13:3 <\/p>\n <\/p>\n Saying, The Lord saith.<\/strong> ] By a lying pretence, familiar with falsaries, to father their fancies upon God.<\/p>\n have seen: Eze 13:23, Eze 12:23, Eze 12:24, Eze 22:28, Lam 2:14, 2Pe 2:18 <\/p>\n lying: Eze 21:23, Eze 21:29, Jer 14:14, Jer 29:8, Zec 10:2 <\/p>\n saying: Eze 13:7, Jer 23:31, Jer 23:32, Jer 28:2, Jer 28:15 <\/p>\n made: Eze 13:22, 1Ki 22:6, 1Ki 22:27, 1Ki 22:37, Pro 14:15, Jer 29:31, Jer 37:19, Mar 13:6, Mar 13:22, Mar 13:23, 2Th 2:11 <\/p>\n Reciprocal: Num 22:6 – I wot Deu 18:20 – the prophet 1Ki 22:11 – Thus saith Jer 5:12 – have belied Jer 5:31 – prophets Jer 7:8 – ye trust Jer 23:16 – a vision Jer 27:14 – they Eze 13:3 – have seen nothing Dan 2:9 – for Dan 9:12 – confirmed Amo 2:4 – and their 1Co 2:4 – not<\/p>\n Eze 13:6. The false prophets were not given any message from the Lord, but professed to have seen visions of the lot awaiting their city. Seen vanity means the things they professed were useless and lying divination denotes a deceptive form of speech. The sin of these false prophets was made worse by their claiming to have been inspired by the Lord. Such a claim would make Him contradict himself, for he had led Ezekiel to prophesy the near downfall of Jerusalem, and now’ these men claimed to have been inspired to say It was not coming soon if at all.<\/p>\n Eze 13:6-9. They have seen vanity and lying divinations They have uttered false prophecies concerning peace and prosperity, pretending to have seen that which they did not see, and producing that as a divine truth which they knew to be a detestable lie. They have made others Who were so simple as to believe them; to hope that they would confirm the word Or rather, that the word would be confirmed. Their speaking with so much assurance made others confidently expect that the event would answer their predictions, and that the judgments which the true prophets had threatened in the name of God would never come, whereby they hardened those in sin whom they ought to have endeavoured to bring to repentance. Therefore, because ye have spoken vanity Have uttered mere fictions and lies, with a view to your own advantage. Behold, I am against you, saith the Lord God And who can be for you when I am against you? And my hand shall be upon the prophets My power striking them so, that it shall be evident they fall under my displeasure; as Pelatiah, Eze 11:13, and Hananiah, Jer 28:15. They shall not be in the assembly of my people Of those who shall hereafter worship me in Jerusalem; or, in the secret council of those who shall consult on public affairs. They shall not be members of my church here, nor partake of the communion of saints hereafter. The Hebrew word , here rendered assembly, properly signifies a secret assembly, or privy council; such as are acquainted with the secret intents and purposes of their prince. Hence it is applied to Gods chosen people, those that are acquainted with the whole counsel of God, and whom he instructs and directs by his Holy Spirit: see notes on Psa 25:14; Jer 23:18. The prophet, therefore, here tells these men who pretended to know so much of the secrets of the Almighty that they should never be of the number of those favourites of heaven to whom God would reveal himself and his counsels. Neither shall they be written, &c. The sense of this clause is nearly the same with that of the preceding; the words containing an allusion to the registers usually kept of the members of cities or corporations, to the privileges of which societies none are admitted but they whose names are entered into such registers. The false prophets, it seems, promised a speedy return to the exiles; God, therefore, tells them that they should never live to see it, nor should their names be entered into the register of those that should return home. Neither shall they enter into the land of Israel <\/p>\n They shall never see their own country again, nor shall they have a share in the blessings peculiar to true Israelites: see Lowth.<\/p>\n When these prophets claimed to speak a message from the Lord they were only uttering falsehood and presenting the results of deceptive pagan divination. The Lord had not sent them, yet they expected their prophecies to come to pass. Yahweh asked them if their claimed revelations from Him were not really just false visions and lying divinations.<\/p>\n "Today there are also many ’false prophets’ ministering in religious places, leading people into judgment rather than turning them to Christ and the security of a life of peace with God and eternity with him (cf. 2Co 11:13-15)." [Note: Alexander, "Ezekiel," p. 801.] <\/span><\/p>\n They have seen vanity and lying divination, saying, The LORD saith: and the LORD hath not sent them: and they have made [others] to hope that they would confirm the word. 6, 7. Their prophecies are false: they are self-deceived 6. have made others to hope ] Rather: they have hoped for the confirmation of … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 13:6”<\/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-20725","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20725","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=20725"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20725\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20725"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20725"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20725"}],"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
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
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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"