18<\/strong>. The effect of these sins was to awaken the fury of Jehovah. The “blood” may be murder from violence or judicial murder, so often reprobated in the earlier prophets, or it may be the sacrifice of children, Eze 16:36<\/span>, Eze 23:37<\/span>.<\/p>\n Eze 36:18-19<\/span><\/p>\n Wherefore I poured My fury upon them.<\/em><\/p>\n<\/p>\n Man suffering<\/strong><\/p>\n Gods punitive justice<\/strong><\/p>\n Does man ask, Why am I born with a bias to sin? why has anothers hand been permitted to sow germs of evil in me? why should I, who was no party to the first covenant, be buried in its ruins? To these questions this is my reply: I shrink from sitting in judgment upon my judge. Clouds and darkness are round about Jehovah now; but I feel confident that, when the veil of this present economy shall be rent, and expiring Time, echoing the cry of the cross, exclaims, It is finished, it shall be seen that righteousness and judgment are the pillars of Jehovahs throne, that there is no unrighteousness with God. But although the permission of sin is a mystery, the fact of its punishment is no mystery at all; and, while every answer to the question, How did God allow sin? leaves us unsatisfied, to my mind nothing is plainer than this, that, whatever was His reason for permitting it to exist, He could not permit it to exist unpunished.<\/p>\n Wherefore; <\/B>these and other sins were the true cause that the land was emptied of men, there was no ground for the heathens calumny. <\/P> I poured my fury; <\/B>I was angry with them, and the effects of my anger were such as made the land and cities desolate. <\/P> For the blood that they had shed; <\/B>for murders committed in the land, and frequently charged on them, Eze 22:3<\/span>,6<\/span>,9<\/span>,12<\/span>,27<\/span>; 23:45<\/span>. <\/P> For their idols:<\/B> idolatry was another of their sins, which brought desolation on them. <\/P> <\/p>\n 18, 19<\/B>. The reason for theirremoval was their sin, which God’s holiness could not let passunpunished; just as a woman’s legal uncleanness was the reason forher being separated<\/I> from the congregation.<\/P><\/p>\n Wherefore I poured my fury on them<\/strong>,…. Like a mighty flood that carries all before it, in just retaliation<\/p>\n for the blood they had shed upon the land<\/strong>; the innocent blood, as the Targum; the blood of righteous men, that opposed and reproved them for their sinful ways; the blood of the prophets, that were sent to warn them of them; and especially the blood of the Son of God; for this prophecy reaches further than to the times of the Babylonish captivity:<\/p>\n and for their idols wherewith they had polluted it<\/strong>; or, “for their dung” m; their dunghill gods; not only for their idols, and their idolatry, before the Babylonish captivity, which they after that were free from; but for the traditions of their elders, they set up against and above the word of God; and their own legal righteousness, their idols, the works of their hands, which wore as dung; and through their attachment to which they rejected Christ and his righteousness; and which brought wrath upon them, and them into their present captivity.<\/p>\n m “stercoreis diis suis”, Junius Tremellius, Polanus “stercoribus suis”, Cocceius, Starckius.<\/p>\n “Because of this I poured out my fury on them, for the blood which they had poured out on the land, and because they had defiled it with idols, and I scattered them among the nations, and they were dispersed through the countries. According to their ways and according to their doings I judged them.”<\/p>\n The consequence of their behaviour was that God expelled them from the land so that it could be purified. Stress is especially laid here on two things, violence and idolatry. They shed blood wrongly, defiling the land, and they introduced idols which were an abomination to God. And He stresses that their judgment was based on their behaviour. They had brought what happened on themselves.<\/p>\n Eze 36:18 Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols [wherewith] they had polluted it:<\/p>\n Ver. 18. For the blood which they had shed.<\/strong> ] These two gross sins are instanced, viz., murder and idolatry, lest they should plead, as in Jer 2:35<\/span> , “I have not sinned”; or as in Hos 12:8<\/span> , “In all my works they shall find none iniquity in me; that were sin.”<\/p>\n I poured, &o. Sea Eze 7:8; Eze 7:14, Eze 7:19; Eze 21:31. Compare 2Ch 34:21, 2Ch 34:25. Jer 7:20; Jer 44:6, &c. <\/p>\n idols = dirty idols <\/p>\n I poured: Eze 7:8, Eze 14:19, Eze 21:31, 2Ch 34:21, 2Ch 34:26, Isa 42:25, Jer 7:20, Jer 44:6, Lam 2:4, Lam 4:11, Nah 1:6, Rev 14:10, Rev 16:1-21 <\/p>\n for the: Eze 16:36-38, Eze 23:37 <\/p>\n Reciprocal: Lev 18:25 – the land Eze 33:29 – because Eze 39:23 – the heathen<\/p>\n Eze 36:18. This verse explains why the house of Israel is at the very time all in the land of Babylon, except the comparatively few stragglers yet to be rounded up and taken if there should be any such still In Palestine.<\/p>\n Yahweh had poured out His wrath on them because of their bloodshed and idolatry. He had judged them for their deeds by scattering them among the nations (cf. Deu 29:1 to Deu 30:10).<\/p>\n Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols [wherewith] they had polluted it: 18. The effect of these sins was to awaken the fury of Jehovah. The “blood” may be murder from violence or judicial murder, so often reprobated in the earlier … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 36:18”<\/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-21388","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21388","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=21388"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21388\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21388"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21388"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21388"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>God is slow to punish. He does punish; He shall punish; with reverent be it spoken, He must punish. Yet no hand of clock goes so slowly as His hand of vengeance. He does pour out His fury; but His indignation is the volcano that groans loud and long before it discharges the elements of destruction, and pours its fiery lavas on the vineyards at its feet. Where, when Gods anger has burned hottest, was it ever known that judgment trod on the heels of sin? A period always intervenes; room is given for remonstrance on His part, and for repentance upon ours. The stroke of judgment is like the lightning flash, irresistible, fatal; it kills,–kills in the twinkling of an eye. But the clouds from which it leaps are slow to gather; they thicken by degrees: and he must be intensely engaged with the pleasures, or engrossed in the business of the world, whom the flash and peal surprise. The mustering clouds, the deepening gloom, the still and sultry air, the awful silence, the big pattering raindrops, these reveal his danger to the traveller; and warn him away from river, road, or hill to the nearest shelter. And, heeded or unheeded, many are the warnings you get from God. As these prove, He has no pleasure in the death of the wicked; He is not willing that any should perish, but that all should come to repentance. Let us do the same justice to our Father in heaven that we would render to an earthly parent. Would it be doing a father justice to look at him only when the rod is raised in his hand, and, though the trembling lip and weeping eyes and choked utterance of his culprit boy, and a fond mothers intercession, all plead with him to spare, he refuses, firmly refuses? In this, how stern he looks! But before you can know that father, or judge his heart aright, you should know how often ere this the offence had been forgiven; you should have heard with what tender affection he had warned that child; above all, you should have stood at his closet door, and listened when he pleaded with God on behalf of an erring son. Justice to him also requires that you should have seen with what slow and lingering steps he went for the rod, the trembling of his trend, and how, with tears streaming from his eyes, he raised them to heaven and sought strength to inflict a punishment which, could it serve the purpose, he would a hundred times rather bear than inflict.<\/p>\n
II. <\/strong>How He punished His ancient people. These were the children of Abraham, beloved for the fathers sake, the honoured custodiers of Divine truth; Gods chosen people, through whose line and lineage His Son was to appear. How solemn, then, and how appropriate, the question, If they do these things in a green tree, what shall be done in the dry? Look at Judah sitting amid the ruins of Jerusalem, her temple without a worshipper, her silent streets choked with the dead: look at that bound, weeping, bleeding remnant of a nation toiling on its way to Babylon: look at these peeled and riven boughs; may I not warn you with the Apostle, If God spaced not the natural branches, take heed lest He also spare not thee. If we speak thus, it is for your good. We arm ourselves with these thunders only, in the words of Paul, to persuade you by the terrors of the Lord. We have no faith in terror dissociated from tenderness. And as we trust more to drawing than to driving men to Jesus, we entreat you to observe that He who is the good is also a most tender Shepherd. Among the hills of our native land I have met a shepherd far from the flock and folds, driving home a lost sheep, one which had gone astray, a creature panting for breath, amazed, alarmed, foot-sore; and when the rocks around rang loud to the baying of the dogs, I have seen them–whenever it offered to turn from the path, with open mouth dash fiercely at its sides, and so hound it home. How differently Jesus brings back His lost ones! The lost sheep sought and found, He lifts it up tenderly, lays it on His shoulder, and, retracing His steps, returns homeward with joy, and invites His neighbours to rejoice with Him. Catching grace from His lips, and kindness from His looks, I desire to address you as becomes the servant of such a gentle, lowly, loving Master. Yet, shall I conceal Gods verity, and ruin mens souls to spare their feelings? If any are living without God and Christ and hope and prayer, I implore them to look here: turn to this dreadful pit. With what fire it burns! How it resounds with moaning wail and woeful groans 1 Now, while we stand together on its margin, or rather draw back with horror, ponder, I pray you, the solemn question, Who among us shall dwell with everlasting burnings? It is alleged by travellers that the ostrich, when hard pressed by the hunters, will thrust its head into a bush, and, without further attempt either at flight or resistance, quietly submit to the stroke of death. Men say that, having thus succeeded in shutting the pursuers out of its own sight, the bird is stupid enough to fancy that it has shut itself out of theirs, and that the danger which it has ceased to see has ceased to exist. We doubt that. This poor bird, which has thrust its head into the bush, and stands quietly to receive the shot, has been hunted to death. For hours the cry of staunch pursuers has rung in its startled ear; for hours their feet have been on its weary track; it has exhausted strength, and breath, and craft, and cunning, to escape; and even yet, give it time to breathe, grant it but another chance, and it is away with the wind; with wings outspread and rapid feet it spurns the burning sand. It is because escape is hopeless and death is certain that it has buried its head in that bush, and closed its eyes to a fate which it cannot avert. To man belongs the folly of closing his eyes to a fate which he can avert. He thrusts his head into the bush while escape is possible; and, because he can put death and judgment and eternity out of mind, lives as if time had no bed of death, and eternity no bar of judgment. Be wise. Be men. Look your danger in the face. Flee to Jesus now. Escape from the wrath to come. To come? In a sense wrath has already come. The fire has caught, it has seized your garments; delay, and you are wrapt in flames. Oh! haste away, and throw yourselves into the fountain which has power to quench these fires, and cleanse you from all your sins. (T. Guthrie, D. D.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The truth of God requires the punishment of sin. Some have fancied that they honour God most when, sinking all other attributes in mercy–indiscriminating mercy–they represent Him as embracing the whole world in His arms, and receiving to His bosom with equal affection the sinners that hate and the saints that love Him. They cannot claim originality for this idea. Its authorship belongs to the father of lies. Satan said so before them. It is the identical doctrine that damned this world. The serpent said to the woman, Ye shall not surely die. Are your hopes of salvation resting on such a baseless fancy? If so, you cannot have considered in what aspect this theory presents that God for whose honour you profess such tender regard. We almost shrink from explaining it. You save the creature, but save him at a price more costly than was paid for sinners upon the Cross of Calvary. Your scheme exalts man; but far more than man is exalted, God is degraded. By it no man is lost; but there is a greater Joss. The truth of God is lost; and in that loss His crown is spoiled of its topmost jewel, His kingdom totters, and the throne of the universe is shaken to its deepest foundations. It is as manifest as daylight that Gods truth and your scheme cannot stand together. Liar stands against either God or you; and, in the words of the Apostle, you make God a liar. Nor is that all; my faith has lost the very rock on which it stood, as I flattered myself, steadfast and unmovable. For however awful the threatenings in His word may be, if God is not true to them, what security have I that He will prove true to its gracious promises?<\/p>\n
II. <\/strong>The love of God requires that sin should be punished. Let me at once prove and illustrate the point by a piece of plain analogy. This city, its neighbourhood, nay, the whole land, is shaken by the news of some most cruel, bloody, monstrous crime. Fear seizes the public mind; pale horror sits on all mens faces; doors are double barred; and justice lets loose the hounds of law on the track of the criminal. At length, to the relief and satisfaction of all honest citizens, he is caught. He is tried, condemned, laid in irons, and waits but the sentence to be signed. To save or slay, to hang or pardon, is now the question with him whose prerogative it is to do either. And the law is left to take its course. Now, by what motive is the sovereign impelled to shut up his bowels of mercy, and sign the warrant for execution? Is it want of pity? No; the fatal pen is taken with reluctance; it trembles in his hand; and tears of compassion for this guilty wretch drop upon the page. It is not so much abhorrence of the guilty, as love of the innocent, and regard for their lives, peace, purity, and honour, that dooms the man to death. If he were pardoned, and his crime allowed to go unpunished, neither mans life nor womans virtue were safe. Unless this felon dies, the peace of a thousand happy families lies open to foul attack. Love for those who have the highest claim on a sovereigns protection requires that justice be satisfied, and the guilty die. There are scenes of domestic suffering which present another, no less convincing, and more touching analogy. It has happened that, from love and regard to the interests of his other children, to save them from a brothers contamination, a kind parent has felt constrained to pronounce sentence on his son, and banish him from his house. How sad to think that he may be lost! The dread of that goes like a knife to the heart; yet, bitter truth! painful conclusion! it is better that one child be lost than a whole family be lost. These lambs claim protection from the wolf; he must be driven forth from the fold. Love herself, while she weeps, demands this sacrifice; and, just because it is most lacerating, most excruciating, to a parents heart, it is in such a case the highest and holiest exercise of parental love to bar the door against a child. There have been parents so weak and foolish as to peril the morals, the fortunes, the souls of all their other children, rather than punish one; and in consequence of this I have seen sin, like a plague, infect every member of the family, and vice ferment and spread till it had leavened the whole lump. Divine love, however, is no blind Divinity: and God, being as wise as He is tender, sinners may rest assured, that out of mere pity to them He will neither sacrifice the interest nor peril the happiness of His people. Bleeding, dying, redeeming Love shall bolt the gates of heaven with her own hand, and from its happy, holy precincts exclude all that could hurt or defile.<\/p>\n
III. <\/strong>Unless sin is to be awfully punished, the language of scripture appears extravagant. The sufferings and misery which await the impenitent and unbelieving have been painted by God in most appalling colours. They are such that, for our salvation, His Son descended from the heavens and expired upon a Cross. They are such that, when Paul thought of the lost, he wept like a woman. They are such that, though a dauntless man, who shook his chain in the face of kings, whose spirit no sufferings could subdue, and whose heart no dangers could appall, who stood as unmoved amid a thousand perils as ever sea rock amid the roaring billows, he could not contemplate the fate of the wicked without the deepest emotion. What horror did David feel at the sight and fate of sinners! With his face turned up to heaven, you see a blind man approach the edge of an awful precipice; every step brings him nearer, nearer still, to the brink, Now he reaches it; he stands on the grassy edge. Oh, for an arm to reach him, a voice to warn him, a blow to send him staggering back upon the ground. He has lifted his foot; it is projected beyond the brink; another moment, a breath of wind, the least change of balance, and he is whirling twenty fathoms down. You stop your ears; shut your eyes; turn away your head; horror takes hold of you. Such were Davids feelings when he contemplated the fate of the wicked. The wrath of God is the key to the Psalmists sorrow, to an Apostles tears, to the bloody mysteries of the Cross. That was the necessity which drew the Saviour down. God certainly is not willing that you should perish; and by these terrors He would persuade you to accept salvation. Meditate on these words: pray over them–Woe unto him that striveth with his Maker! The wicked shall be turned into hell, and all the nations that forget God. Still, it is not terror which is the power, the mighty power of God. The Gospel, like most medicines for the body, is of a compound nature; but whatever else enters into its composition, its curative property is love. God, indeed, tells us of hell, but it is to persuade us to fly to heaven; and, as a skilful painter fills the background of his picture with his darker colours, God introduces the smoke of torment and the black thunder clouds of Sinai to give brighter prominence to the Cross, to Jesus, and His love to the chief of sinners. His voice of terror is like the scream of the mother bird when the hawk is in the sky. She alarms her brood that they may run and hide beneath her feathers; and as I believe that God had left that mother dumb unless He had given her wings to cover them, I am sure that He, who is very pitiful, and has no pleasure in the meanest creatures pain, had never turned our eyes on the horrible gulf unless for the voice that cries, Deliver him from going down to the pit, for I have found a ransom. (T. Guthrie, D. D.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: 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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"