6<\/strong>. The “rebellious,” lit. rebellion, a term frequently used in ch. 1 24 (e.g. Eze 2:5<\/span>, Eze 3:9<\/span>, Eze 12:2<\/span>, Eze 17:12<\/span>, Eze 24:3<\/span>), but dropped since the fall of the city. Recollection of the former abominations practised in the sanctuary again brings it to the prophet’s lips.<\/p>\n The rebellious:<\/B> see Eze 2:3<\/span>,6-8<\/span>. <\/P> Let it suffice you; <\/B>let the time you have spent on your sins, your many great sins and abominations, let it be thought enough, nay, too much, as 1Pe 4:3<\/span>; do so no more. <\/P> <\/p>\n And thou shalt say to the rebellious, even to the house of Israel<\/strong>,…. This is a character of literal Israel from the beginning, De 9:24<\/span>, and frequently given it in this prophecy, Eze 2:2<\/span> Eze 3:9<\/span> and well agrees with these declining churches in the latter day, and even in our times; it represents them as rebellious, because of their disregard to the ordinances of God’s house, and to the laws and rules of it; and are not only called “rebellious”, but “rebellion” g itself; expressive of the greatness of their sin, and the aggravations of it:<\/p>\n thus saith the Lord God, O ye house of Israel, let it suite you of all your abominations<\/strong>; that is, let the abominations you have committed, will worship and superstition, paying a regard to the doctrines and commandments of men, be sufficient; stop and proceed no further; relinquish those things which are so abominable in my sight; let the time past suffice to have wrought them; cease entirely from them; see 1Pe 4:3<\/span>, these abominations are more particularly expressed in the following words.<\/p>\n g “ad inobedientiam”, Cocceius, Starckius.<\/p>\n 6<\/strong>. <\/strong> The rebellious <\/strong> Perhaps it was the remembrance of the vision of sin which he had once before seen as he stood in this north gate (chap. viii) which led to this sharp personal reference. The old unrepentant Israel in the old Jerusalem was often called rebellious (Eze 2:5<\/span>; Eze 3:9<\/span>; Eze 12:2<\/span>, etc.), but the new Israel of the new Jerusalem now being described was perfectly obedient and holy. The slipping in of this term here shows that every item of this description was intended to be a lesson to the captives who surrounded Ezekiel.<\/p>\n “And you shall say to the rebellious, even to the house of Israel, Thus says the Lord Yahweh, O you house of Israel, let all your abominations be sufficient for you, in that you have brought foreigners, uncircumcised in heart and uncircumcised in flesh, to be in my sanctuary, to profane it, even my house, when you offer my bread, the fat and the blood, and they have broken my covenant to add to all your abominations. And you have not kept the charge of my holy things, but you have set keepers of my charge in my sanctuary, for yourselves.’ Thus says the Lord Yahweh, ‘No foreigner, uncircumcised in heart and uncircumcised in flesh, shall enter into my sanctuary, of any alien that is among the children of Israel.’ ”<\/p>\n The house of Israel are still described as ‘rebellious’. They have not yet learned their lesson about the need to be obedient to God in every way.<\/p>\n God’s first complaint was that in the past they had treated His sanctuary lightly by leaving mundane tasks to ‘foreigners’ rather than themselves rejoicing in the privilege of serving God in a mundane way. They had got above themselves and had become proud, thus permitting people outside the covenant the privilege of performing ‘covenant’ tasks. Some were even people who were uncircumcised, and even more were of uncircumcised heart. Their hearts were not right towards God.<\/p>\n This had occurred in Solomon’s temple. Consider for example 2Ki 11:4<\/span> where we read of Carite temple guards. It had probably become even more prevalent in the later days of the kings. It was always easier and more pleasant to pass on menial tasks to others. One of the early instances of this kind of attitude took place when the conquered Gibeonites were made menial servants of the tabernacle, although it may be in that case that they were already circumcised, and did submit to the covenant (Jos 9:23<\/span>; Jos 9:27<\/span>). But it does demonstrate a tendency. Compare also the Nethinim in Ezr 8:20<\/span>, who were probably previously prisoners-of-war who had been pressed into temple service. The Mosaic Law did forbid any unauthorised person from serving in the tabernacle (or temple) as a priest (Num 3:10<\/span>), but believing foreigners could offer sacrifices there, presumably after being circumcised where necessary, and submitting to the covenant (compare Num 15:14<\/span>; Isa 56:3<\/span>; Isa 56:6<\/span>; Zec 14:21<\/span>).<\/p>\n ‘When you offer my bread, the fat and the blood, and they have broken my covenant to add to all your abominations.’ The bread possibly refers to the shewbread (Lev 24:5-6<\/span>) which was a ‘most holy’ offering. The fat and the blood were the part of the sacrifices regularly given to God. ‘They have broken my covenant’, firstly by being in the sanctuary at all, and also by their behaviour and lack of reverence. These failures have added to the crimes of Israel.<\/p>\n ‘And you have not kept the charge of my holy things, but you have set keepers of my charge in my sanctuary, for yourselves.’ They had been given the privilege of being in charge of the routine of the sanctuary, and of the holy things of God, but in their laziness they had passed it on to others not ‘qualified’, to act in their place. They had appointed them ‘keepers of His charge’. Quite clearly this had stretched to the actual dealing with holy things such as the sacrifices.<\/p>\n ‘Thus says the Lord Yahweh, “No foreigner, uncircumcised in heart and uncircumcised in flesh, shall enter into my sanctuary, of any alien that is among the children of Israel.” ’ This was not an exclusion of all not born Israelites. Any could become Israelites by submitting to the covenant and being circumcised as proselytes. But those whose hearts were not true to the covenant, and who were not physically circumcised, thus remaining ‘aliens’, were forbidden entry to the sanctuary. Later, in Herod’s temple, they would be allowed into the court of the Gentiles, but were forbidden under pain of death to venture further. We have actual examples of notices that were put up to warn of this.<\/p>\n Note the reference here to circumcision of the heart. Ezekiel recognised quite clearly that it was not enough to be circumcised. There had also to be a change of heart if men were to be acceptable.<\/p>\n Here are very important commissions given to the Prophet to deliver to the people, all which are plain and express, and in which we find the sacred jealousy the Lord hath for his holy name and ordinances. Reader! our approaches now under the gospel dispensation, ought not to lessen our reverence, but increase it; seeing we have Jesus to give us boldness in his blood, it should make us delight ourselves to draw nigh. Heb 4:14-16<\/span> .<\/p>\n Eze 44:6 And thou shalt say to the rebellious, [even] to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations,<\/p>\n Ver. 6. And thou shalt say to the rebellious.<\/strong> ] Heb., To rebellion. Vulgate, To the exasperating house. <\/p>\n <\/p>\n Let it suffice you.<\/strong> ] Ye have sinned enough, and more than enough. 1Pe 4:3 Now that I have set you up a new temple, turn over a new leaf for shame; as <\/em> Eze 43:10 when shall it once be? Jer 13:27 <\/p>\n rebellious. Hebrew rebellion, put by Figure of speech Metonymy (of Adjunct), App-6, for rebellious people. <\/p>\n the Lord GOD. Hebrew. Adonai Jehovah, See note on Eze 2:4. <\/p>\n thou shalt say: Eze 2:5-8, Eze 3:9, Eze 3:26, Eze 3:27 <\/p>\n let it suffice: Eze 45:9, 1Pe 4:3 <\/p>\n Reciprocal: 1Ki 12:31 – priests Eze 12:2 – thou Eze 43:11 – show them<\/p>\n Eze 44:6. Lei it suffice you means for them to realize that they had already committed enough abominations, and they should be content to change their ways.<\/p>\n Ezekiel was to tell the rebellious Israelites that the Lord had had enough of all their abominations, particularly profaning His Jerusalem temple. They had brought unbelievers into the temple, and they had misused the food brought as sacrifices to Him. They had even appointed foreigners to take care of the temple instead of taking care of it themselves.<\/p>\n "The religions of the ancient Near East frequently used foreign captives as temple servants to aid the priests." [Note: Alexander, "Ezekiel," p. 975.] <\/span><\/p>\n The Israelites had done this, too. One of the early instances of it took place when they made the conquered Gibeonites temple servants (Jos 9:23; Jos 9:27; cf. Ezr 8:20), though there is no evidence that the Gibeonites served as priests. The Mosaic Law forbade any unauthorized person from serving in the tabernacle or temple as a priest (Num 3:10). Believing foreigners could offer sacrifices there and assist the priests, but they could not serve as priests (cf. Num 15:14; Isa 56:3; Isa 56:6-7; Zec 14:21). In the millennial temple, foreigners (uncircumcised in heart and flesh, i.e., unbelieving Gentiles) would not be allowed to enter the temple proper and probably not even the temple precincts (Eze 44:9; cf. Ezr 4:1-3; Neh 13:1-9; Act 21:27-31).<\/p>\n And thou shalt say to the rebellious, [even] to the house of Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice you of all your abominations, 6. The “rebellious,” lit. rebellion, a term frequently used in ch. 1 24 (e.g. Eze 2:5, Eze 3:9, Eze 12:2, Eze 17:12, Eze 24:3), … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 44:6”<\/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-21616","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21616","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=21616"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21616\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21616"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21616"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21616"}],"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: 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: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/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":"