The whole verse speaks the dreadful anger of God against those false prophets. It is unspeakable wrath, and we are left to guess at it by the manner of speech here used, which is minatory, Eze 21:3<\/span>; 26:3<\/span>, concealing the greater part intended; an aposiopesis. <\/P> I am against you: this is more particularly exemplified in the next verse. <\/P> <\/p>\n 8. I am against you<\/B>ratherunderstand, “I come<\/I> against you,” to punish yourwicked profanation of My name (compare Rev 2:5<\/span>;Rev 2:16<\/span>).<\/P><\/p>\n Therefore thus saith the Lord God<\/strong>,…. This is what he says, and it may be depended on will come to pass; though the other he said not, they said he did, but was a lying divination:<\/p>\n because ye have spoken vanity, and seen lies<\/strong>; which will in the issue prove so, lying and deceitful; what never came from God, but from themselves and the father of lies, and would never be accomplished:<\/p>\n therefore, behold, I [am] against you, saith the Lord God<\/strong>; or, “I unto you”; which may be supplied thus, “I come”, or “will come, unto you” f; in a way of providence, and chastise and punish you; see Re 2:16<\/span>; or I will be your adversary; and a sad thing it is for any to have God to be against them; there is no contending with him; none ever hardened themselves against him, and prospered; men are but with him as stubble, or as thorns and briers to a consuming fire.<\/p>\n f “ecce ego ad vos”, V. L. “sub. venio”, Grotius; “veniam”, Piscator, Starckius; “venturus sum cum ira mea”, Vatablus.<\/p>\n Punishment of the False Prophets<\/p>\n Eze 13:8<\/span>. Therefore thus saith the Lord Jehovah, Because ye speak vanity and prophesy lying, therefore, behold, I will deal with you, is the saying of the Lord Jehovah. <\/em> Eze 13:9<\/span>. And my hand shall be against the prophets who see vanity and divine lies: in the council of my people they shall not be, and in the register of the house of Israel they shall not be registered, and into the land of Israel shall they not come; and ye shall learn that I am the Lord Jehovah. <\/em> Eze 13:10<\/span>. Because, yea because they lead my people astray, and say, “Peace,” though there is no peace; and when it (my people) build a wall, behold, they plaster it with cement: <\/em> Eze 13:11<\/span>. Say to the plasterers, that it will fall: there cometh a pouring rain; and ye hailstones fall, and thou stormy wind break loose! <\/em> Eze 13:12<\/span>. And, behold, the wall falleth; will men not say to you, Where is the plaster with which ye have plastered it? <\/em> Eze 13:13<\/span>. Therefore thus saith the Lord Jehovah, I cause a stormy wind to break forth in my wrath, and a pouring rain will come in my anger, and hailstones in wrath, for destruction. <\/em> Eze 13:14<\/span>. And I demolish the wall which ye have plastered, and cast it to the ground, that its foundation may be exposed, and it shall fall, and ye shall perish in the midst of it; and shall learn that I am Jehovah. <\/em> Eze 13:15<\/span>. And I will exhaust my wrath upon the wall, and upon those who plaster it; and will say to you, It is all over with the wall, and all over with those who plastered it; <\/em> Eze 13:16<\/span>. With the prophets of Israel who prophesied to Jerusalem, and saw visions of peace for her, though there is no peace, is the saying of the Lord Jehovah.<\/em> – In Eze 13:8<\/span> the punishment which is to fall upon the false prophets is threatened in general terms; and in Eze 13:9<\/span> it is more specifically described in the form of a climax, rising higher and higher in the severity of its announcements. (1) They are no longer to form part of the council of the people of God; that is to say, they will lose their influential position among the people. ( is the sphere of counsellors, not the social sphere.) (2) Their names shall not be registered in the book of the house of Israel. The book of the house of Israel is the register in which the citizens of the kingdom of God are entered. Any one whose name was not admitted into this book, or was struck out of it, was separated thereby from the citizenship of Israel, and lost all the privileges which citizenship conferred. The figure of the book of life is a similar one (cf. Exo 32:32<\/span>). For Israel is not referred to here with regard to its outward nationality, but as the people of God; so that exclusion from Israel was also exclusion from fellowship with God. The circumstance that it is not the erasure of their names from the book that is mentioned here, but their not being entered in the book at all, may be accounted for from the reference contained in the words to the founding of the new kingdom of God. The old theocracy was abolished, although Jerusalem was not yet destroyed. The covenant nation had fallen under the judgment; but out of that portion of Israel which was dispersed among the heathen, a remnant would be gathered together again, and having been brought back to its own land, would be made anew into a holy people of God (cf. Eze 11:17<\/span>.). But the false prophets are not to be received into the citizenship of the new kingdom. (3) They are not even to come into the land of Israel; i.e., they are not merely to remain in exile, but to lose all share in the privileges and blessings of the kingdom of God. This judgment will come upon them because they lead astray the people of God, by proclaiming peace where there is no peace; i.e., by raising and cherishing false hopes of prosperity and peace, by which they encourage the people in their sinful lives, and lead them to imagine that all is well, and there is no judgment to be feared (cf. Jer 23:17<\/span> and Mic 3:5<\/span>). The exposure of this offence is introduced by the solemn , because and because (cf. Lev 26:43<\/span>); and the offence itself is exhibited by means of a figure.<\/p>\n When the people build a wall, the false prophets plaster the wall with lime. (Eze 13:10<\/span>) refers to , and the clause is a circumstantial one. signifies the plaster coating or cement of a wall, probably from the primary meaning of , to stick or plaster over (= , conglutinare <\/em>, to glue, or fasten together), from which the secondary meaning of weak, insipid, has sprung. The proper word for plaster or cement is (Eze 13:12<\/span>), and is probably chosen with an allusion to the tropical signification of that which is silly or absurd (Jer 23:13<\/span>; Lam 2:14<\/span>). The meaning of the figure is intelligible enough. The people build up foolish hopes, and the prophets not only paint these hopes for them in splendid colours, but even predict their fulfilment, instead of denouncing their folly, pointing out to the people the perversity of their ways, and showing them that such sinful conduct must inevitably be followed by punishment and ruin. The plastering is therefore a figurative description of deceitful flattery or hypocrisy, i.e., the covering up of inward corruption by means of outward appearance (as in Mat 23:27<\/span> and Act 23:3<\/span>). This figure leads the prophet to describe the judgment which they are bringing upon the nation and themselves, as a tempest accompanied with hail and pouring rain, which throws down the wall that has been erected and plastered over; and in connection with this figure he opens out this double thought: (1) the conduct of the people, which is encouraged by the false prophets, cannot last (Eze 13:11<\/span> and Eze 13:12<\/span>); and (2) when this work of theirs is overthrown, the false prophets themselves will also meet with the fate they deserve (Eze 13:13-16<\/span>). The threat of judgment commences with the short, energetic , let it (the wall) fall, or it shall fall, with Vav <\/em> to indicate the train of thought (Ewald, 347 a<\/em>). The subject is , to which suggests a resemblance in sound. In Eze 13:12<\/span> this is predicted as the fate awaiting the plastered wall. In the description of the bursting storm the account passes with (and ye) into a direct address; in other words, the description assumes the form of an appeal to the destructive forces of nature to burst forth with all their violence against the work plastered over by the prophets, and to destroy it. . , pouring rain; cf. Eze 38:22<\/span>. here and Eze 38:22<\/span> are hailstones. The word , which is peculiar to Ezekiel, is probably (Job 28:18<\/span>), with the Arabic article ; ice, then crystal. , wind of storms, a hurricane or tempest. (Eze 13:11<\/span>) is used intransitively, to break loose; but in Eze 13:13<\/span> it is transitive, to cause to break loose. The active rendering adopted by Kliefoth, “the storm will rend,” sc. the plaster of the wall, is inappropriate in Eze 13:11<\/span>; for a tempest does not rend either the plaster or the wall, but throws the wall down. The translation which Kliefoth gives in Eze 13:13<\/span>, “I will rend by tempest,” is at variance with both the language and the sense. Jehovah will cause this tempest to burst forth in His wrath and destroy the wall, and lay it level with the ground. The suffix in refers ( ad sensum<\/em>) to Jerusalem not to (the wall), which is masculine, and has no (midst). The words pass from the figure to the reality here; for the plastered wall is a symbol of Jerusalem, as the centre of the theocracy, which is to be destroyed, and to bury the lying prophets in its ruins. (Eze 13:15<\/span>) contains a play upon the word in Eze 13:13<\/span>. By a new turn given to klh , Ezekiel repeats the thought that the wrath of God is to destroy the wall and its plasterers; and through this repetition he rounds off the threat with the express declaration, that the false prophets who are ever preaching peace are the plasterers to whom he refers.<\/p>\n Here at length he begins to pronounce judgment against the false prophets. Hitherto, under the form of a complaint, he shows how wickedly they had corrupted and profaned his sacred name: then how impiously they had rendered prophecies contemptible by their lies, and how cruel they were to the people whose safety ought to be their first care, and how they drew on the miserable to destruction. For after God has so narrated their sins, he now denounces punishment; and, first, generally he says that he was their adversary. This clause is by no means superfluous, since such carelessness would not have besotted the impious, unless they thought themselves free from all dealings with God; hence they utterly reject all fear and sin with freedom. But this could not happen, unless they determined that God either sleeps, or does not behold human affairs or trifles as they do. Since, therefore, false prophets very licentiously corrupt God’s word, when they pretend it to be a pleasant sport; God, on the other hand, pronounces Himself their adversary; as if he said, your contest shall not be with men, but I will be the avenger of so wicked a profanation of my name. <\/p>\n 8<\/strong>. <\/strong> I am against you <\/strong> How clearly this is an echo of Jer 23:31<\/span>: “Behold, I am against the prophets, saith the Lord, that use their tongues, and say, He <\/em> saith.”<\/p>\n ‘Therefore thus says the Lord Yahweh, “Because you have spoken what is vain, and seen lies, therefore, behold, I am against you,” says the Lord Yahweh, “and my hand will be against the prophets who see what is vain, and who divine lies. They will not be in the council of my people, nor will they be written in the writing (or ‘register’) of the house of Israel, nor will they enter into the land of Israel. And you will know that I am the Lord Yahweh.” ’<\/p>\n The denunciation of the prophets for speaking empty words and ‘seeing’ what is vain, and ‘seeing’ what is false and ‘divining lies’ (compare Eze 13:7<\/span>), putting forth fabrications as an oracle from Yahweh, has brought on them the enmity of Yahweh. They have brought on themselves exclusion from the leadership of Israel, which they no doubt coveted, exclusion from the roll of those who are full members of the house of Israel, a blow to their self respect and hopes, and exclusion from the land of Israel, that is, final exclusion from the recognised benefits of the covenant. For being blotted out of ‘the roll of Israel’ compare Exo 32:32-33<\/span>. This also will demonstrate that God is truly the Lord Yahweh, with all that that means.<\/p>\n Eze 13:8 Therefore thus saith the Lord GOD; Because ye have spoken vanity, and seen lies, therefore, behold, I [am] against you, saith the Lord GOD.<\/p>\n Ver. 8. Behold, I am against you.<\/strong> ] Heb., Be hold I against you, by an angry aposiopesis. a<\/em> The Chaldee hath it, I will send my wrath against; you, and that is an evil messenger; for who knoweth the power of thy wrath? saith Moses. Psa 90:11 <\/p>\n<\/p>\n a<\/em> A rhetorical artifice, in which the speaker comes to a sudden halt, as if unable or unwilling to proceed. D<\/p>\n NASB (UPDATED) TEXT: Eze 13:8-16<\/p>\n 8Therefore, thus says the Lord GOD, Because you have spoken falsehood and seen a lie, therefore behold, I am against you, declares the Lord GOD. 9So My hand will be against the prophets who see false visions and utter lying divinations. They will have no place in the council of My people, nor will they be written down in the register of the house of Israel, nor will they enter the land of Israel, that you may know that I am the Lord GOD. 10It is definitely because they have misled My people by saying, ‘Peace!’ when there is no peace. And when anyone builds a wall, behold, they plaster it over with whitewash; 11so tell those who plaster it over with whitewash, that it will fall. A flooding rain will come, and you, O hailstones, will fall; and a violent wind will break out. 12Behold, when the wall has fallen, will you not be asked, ‘Where is the plaster with which you plastered it?’ 13Therefore, thus says the Lord GOD, I will make a violent wind break out in My wrath. There will also be in My anger a flooding rain and hailstones to consume it in wrath. 14So I will tear down the wall which you plastered over with whitewash and bring it down to the ground, so that its foundation is laid bare; and when it falls, you will be consumed in its midst. And you will know that I am the LORD. 15Thus I will spend My wrath on the wall and on those who have plastered it over with whitewash; and I will say to you, ‘The wall is gone and its plasterers are gone, 16along with the prophets of Israel who prophesy to Jerusalem, and who see visions of peace for her when there is no peace,’ declares the Lord GOD.<\/p>\n Eze 13:9 My hand is against the prophets who see false visions and utter lying divinations There are three things God says He will do to these false prophets.<\/p>\n 1. they will lose their leadership (council of My people, cf. Psa 111:1)<\/p>\n 2. their names will be taken out of the register of the people of God (cf. Psa 87:6)<\/p>\n 3. they will not enter the Promised Land (this message is addressed to false prophets in both Babylon and Judah).<\/p>\n They are completely removed from God’s people!<\/p>\n Eze 13:10<\/p>\n NASB, NRSV,<\/p>\n TEV, NJBthey have misled My people<\/p>\n NKJVthey have seduced My people<\/p>\n The VERB (BDB 380, KB 390, Qal PERFECT) is found only here in the prophets. It occurs only one other time in Son 1:7, where it is translated veils, NASB; wanders, REV. In Arabic the root means to exceed just limit or one who deviates from the right path. In Ethiopian it means apostasy, superstition, or idolatry. The Septuagint has they have caused My people to err and the Peshitta has they have deceived my people.<\/p>\n It seems that the term is used metaphorically of not following the right path or way. God’s word was seen as a clearly marked path\/road. To deviate from this path was to knowingly violate YHWH’s covenant (e.g., Job 6:18; Psa 16:11; Psa 17:4; Psa 25:4; Psa 25:10; Pro 2:8; Pro 2:13; Pro 2:19-20; Pro 3:6; Pro 4:18; Isa 2:3; Isa 3:12). The prophets are willfully self-deluded!<\/p>\n saying Peace’ when there is no peace This was the problem of the false prophets (cf. Eze 13:16). They were preaching the destruction of Babylon and the restoration of Israel (possibly following Isaiah’s insistence that Jerusalem would not fall, but things had changed, the covenant promises were conditional on covenant obedience!) and yet, the prophets Ezekiel and Jeremiah were prophesying judgment and destruction (cf. Jer 8:18; Jeremiah 28-29).<\/p>\n a wall This is a rare term (BDB 300) used only here in the OT. Kimchi (a Jewish commentator of the Middle Ages) says it means an inferior partition. It is used in the sense of pretending to build something strong, but which is really very weak. It is used symbolically for the theological pronouncements of these false prophets.<\/p>\n they plastered over the whitewash They hid their false religious pronouncements with a thin coating of religious language (cf. Eze 13:11)! There may be a wordplay between plaster (BDB 1074) and foolish or unsatisfying things (BDB 1074, cf. Lam 2:14).<\/p>\n Eze 13:11 YHWH will expose the weakness of their false prophecies (cf. Eze 38:22) using metaphors from nature.<\/p>\n 1. flooding rain, Eze 13:13<\/p>\n 2. hailstones, Eze 13:13<\/p>\n 3. a violent wind, Eze 13:13<\/p>\n Against these three the true nature of the wall (i.e., prophecies) of these false prophets will be clearly revealed (i.e., fall, BDB 656, KB 709, Qal IMPERFECT, twice in Eze 13:11 and the Qal PERFECT in Eze 13:12).<\/p>\n In the MT these three natural occurrences are not grammatically parallel, but from the context they are.<\/p>\n Eze 13:13 in My wrath. . .in wrath Wrath (BDB 404, cf. Eze 13:15) is anthropomorphic language. See Special Topic: God Described As Human (anthropomorphism) .<\/p>\n Eze 13:14 its foundation is laid bare This is an idiom of total destruction (cf. Mic 1:6 and possibly Hab 3:13). The phrase is a Niphal PERFECT (BDB 162, KB 191). The term in the Niphal is often used of nakedness (cf. Eze 16:36; Eze 23:29). YHWH will show the true nature of the false prophets’ (male and female) messages of hope and security.<\/p>\n Eze 13:15 This is a proverb that YHWH directs to these false prophets. All of their efforts and words will come to naught. No lasting results! Their words and they themselves are no more!<\/p>\n Eze 13:16 peace The term peace (BDB 1022) is used in two senses in this verse.<\/p>\n 1. The false teachers used it in the sense of the political autonomy of Judah.<\/p>\n 2. Ezekiel uses it in the sense of a restored relationship with YHWH.<\/p>\n Judah will fall and become a vassal nation to Babylon, but the exiles who trust and obey will be restored (i.e., in their heart and one day to their land)! See Special Topic: Peace (shalom) .<\/p>\n saith the Lord GOD = [is] Adonai Jehovah’s oracle. <\/p>\n behold: Eze 5:8, Eze 21:3, Eze 26:3, Eze 28:22, Eze 29:3, Eze 29:4, Eze 29:10, Eze 35:3, Eze 38:3, Eze 38:4, Eze 39:1, Jer 50:31, Jer 50:32, Jer 51:25, Nah 2:13, Nah 3:5, Nah 3:6, 1Ti 4:1, 1Ti 4:8, 1Pe 3:12 <\/p>\n Reciprocal: Job 31:5 – walked Pro 6:26 – the adulteress Isa 58:9 – speaking Isa 59:3 – your lips Jer 23:30 – General Jer 29:31 – Because Eze 13:20 – I am Eze 34:10 – I am<\/p>\n Eze 13:8. Seen lies does not mean they had seen the lies of others, for that kind of action would have been to their credit. The passage denotes that the false prophets were lying as to what they professed to have seen.<\/p>\n Eze 13:8-16. Their doom is therefore sealed. They too will be confounded in the confusion which they have helped to create. They shall be swept off the land of Israel, and their names shall not appear on the registry of the citizens of the restored community, because they said It is well, when it was anything but well. In another picture suggested by the siege, Ezekiel very graphically describes their shallow, criminal methods. Instead of helping to repair the shattered wall of the state, they whitewash it, careless of the fact that the whitewashing of the wall may hide its defects, but will not prevent its destruction (Ex. B, p. 121). But one dayhe is thinking of the siege and fall of the citythe awful storm will come, deluge, and hailstones, and hurl the fair but shoddy wall so violently to the ground that the very foundations will be laid bare. Then when the wall and its silly builders, the state and its shallow prophets, go down in a common ruin, in grim irony but with perfect justice Yahweh will put this question: Where is the wall and where are those that whitewashed it? (So we should probably read in Eze 13:15.)<\/p>\n The reasons for their judgment 13:8-16<\/span><\/p>\n The Lord told these false prophets that He opposed them for what they had done. He would act against them by removing them from positions of influence among His people, depriving them of the rights of citizenship in Israel (cf. Ezr 2:62; Luk 10:20; Rev 3:5; Rev 20:15), and preventing them from returning to the Promised Land. They had failed as "watchmen" over the house of Israel (cf. Eze 3:16-21). The fulfillment of these judgments would prove to them that Yahweh was Lord (cf. Exo 7:5).<\/p>\n Therefore thus saith the Lord GOD; Because ye have spoken vanity, and seen lies, therefore, behold, I [am] against you, saith the Lord GOD. The whole verse speaks the dreadful anger of God against those false prophets. It is unspeakable wrath, and we are left to guess at it by the manner of speech here … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 13:8”<\/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-20727","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20727","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=20727"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20727\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20727"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20727"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20727"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/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: 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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (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":"