XXII.

This chapter also consists of three short prophecies, less intimately connected with one another than those of Ezekiel 21. In the first (Ezekiel 22:2-16) the sins of Jerusalem are recounted, with evident reference to Ezekiel 18; in the second (Ezekiel 22:17-22) the punishment and purification of Israel is represented under the figure of melting mixed metals in the furnace; while the third returns to the recounting of other sins than those mentioned in the first, showing that the corruption pervades all classes, and closing with the warning of certain punishment. This chapter, like chap 20, is a justification of the Divine judgment.

(2) Wilt thou judge.—The same expression as in Ezekiel 20:4. (See Note there.) The sense of the margin, “plead for,” is not appropriate here.

Bloody city.—In Ezekiel 22:2-6 crimes of bloodshed and idolatry are dwelt upon, between which there seems always to have been a close connection. The same words are used in Ezekiel 24:6; Ezekiel 24:9, and in Nahum 3:1.

(3) That her time may come.—Her time of punishment. That which will be the inevitable consequence of her acts is represented by a very common figure, as if it were her purpose in doing them. She has been so fully warned of the result that continuance in her course seems to involve the design of bringing on that result.

(4) Thy days . . . thy years.—Viz., of judgment and visitation. The Rabbinical commentators interpret the days of the destruction of Jerusalem, and the years of the captivity in Babylon.

A mocking to all countries.—This is frequently spoken of in Ezekiel, and is the necessary result in all ages of the contrast between high professions and inconsistent performance. Israel’s law stood far above the legislation of any other nation of the period, but the habitual conduct of her people was in utter disregard of that law. The effect was the same as at a later day, when St. Paul said, “The name of God is blasphemed among the Gentiles through you” (Romans 2:24), just as the same evils and the same hindrances to the spread of the Gospel now result from the unworthy lives of Christians. But the Jews peculiarly exposed themselves to derision by their claim, as the chosen people of God, to universal and everlasting dominion, contrasted with their present overthrow and desolation; and this desolation was a punishment for the outrageous sins of a people whose whole national existence was based upon a call to peculiar holiness.

(5) Infamous and much vexed.—It is better to omit the words in italics, which art. The literal meaning of “infamous” is given in the margin; but the “much vexed” refers to the internal confusion, commotions, and social disorders which characterised the decaying state of the kingdom.

(6) Were in thee to their power.—The tense is the same with that of the verbs in Ezekiel 22:7, and both should be translated alike; the order of the words should also be changed: “The princes of Israel, every one according to his power, have been in thee to shed blood.” The rulers, who should have preserved order and administered justice, were foremost in deeds of violence. (See the instances of Manasseh, 2Kings 21:16, and of Jehoiakim, 2Kings 24:4.)

(7) By father and mother.—Filial respect was one of the most frequently enjoined precepts of the law (see Leviticus 19:32; Leviticus 20:9, &c.). So the other sins mentioned in this and the following verses are transgressions of special Divine commands. “Dealt by oppression” is “dealt oppressively” (see Leviticus 19:10; Exodus 22:21; Deuteronomy 24:14, &c.); for “the father less and widow” (Exodus 22:22-24, &c.). The despising of holy things and the profanation of the sabbaths were the constant subject of the warnings of the law; tale-bearers are forbidden in Leviticus 19:16; the “eating upon the mountains” (which means joining in the idol sacrifices) is often reproved by this and the other prophets; and the sins of lewdness enumerated are all specifically forbidden in Leviticus 18, 20, as well as elsewhere; while the various sins arising from covetousness, mentioned in Ezekiel 22:12, had been constantly denounced both by the law and in the warnings of the prophets. The expression “hast forgotten me” is at once the root of all these sins, and in itself the climax of all.

(13) Smitten mine hand.—See Note on Eze. Vi. 11, and comp. Ezekiel 22:17 and Ezekiel 22:13.

(16) Shalt take thine inheritance.—Rather, thou shalt be profaned by thyself. The same word occurs in Ezekiel 7:24, and is there rendered “shall be defiled;” it admits of either sense, according to its derivation. The meaning is that through their own misconduct they forfeit the privileges of a holy nation, and become profaned or dishonoured in the sight of the heathen. The first prophecy of this chapter closes with the terrible warning of Ezekiel 22:14-16, showing the extreme suffering necessary for the purification of Israel.

(18) Become dross.—The second prophecy (Ezekiel 22:17-22) is occupied with a figure taken from the refining of silver, which is a favourite one with the prophets (see Isaiah 1:25; Jeremiah 6:29; Zechariah 13:9; Malachi 3:3). The peculiar appropriateness of this figure has been often noted in the fact that the completion of the process of refining silver in the furnace was determined by the parting of the floating dross and the reflection of the image of the refiner from its molten surface. This figure, while setting forth the punishment of Israel, shows clearly that this punishment was for the purpose of purification.

(19) Into the midst of Jerusalem.—Jerusalem is represented as the refining pot into which the people were to be cast, because this was at once their national centre, and also the centre of the war by which they were carried into captivity.

(20) I will leave you there.—Better, I will cast you in.

(24) That is not cleansed.—The third and last Divine communication of this chapter begins with Ezekiel 22:23, and contains a further enumeration of the sins of Israel, showing that they have been committed by all classes alike, and ending, like the others, with the prophecy of the outpouring of God’s wrath. There is much difference of opinion as to the meaning of the clause “that is not cleansed;” the most probable view is that it speaks of the land as neglected and uncared for—the stones not gathered up and the weeds allowed to grow. It has had neither human care, nor has it received the Divine blessing of rain.

(25) A conspiracy of her prophets.—The opposition of false prophets to the Divine measures for the reformation of the people is continually spoken of (comp. Ezekiel 13, Zephaniah 3:4, and many passages in Jeremiah) as among the most serious obstacles to the work of the true prophets: there is also frequent mention of them in history (1 Kings 22, &c), as they had been foretold from of old in prophecy (Deuteronomy 18:20-22). Nothing, it may be observed, could have afforded more plausible excuse to the people for not obeying the Divine admonitions than an opposing “Thus saith the Lord.” The greed of the false prophets and the disastrous effects of their counsel are spoken of here in stronger terms than in any other passage.

(26) Have violated my law.—The next class to be spoken of, as the next in influence, were the priests. It was their especial office to observe and to teach the distinction between the holy and the unholy (Leviticus 10:10), and to care for the Sabbath. In all they had been unfaithful. (Comp. Micah 3:11; Zephaniah 3:4.)

(27) Her princes.—These are not only the kings, but also the nobles and those in authority at court—in other words, the ruling class. Their injustice and violence is a constant theme for prophetic rebuke.

(28) With untempered morter.—See Note on Ezekiel 13:10. The prophets are here again spoken of in reference to their powerful influence upon the princes in leading them astray by falsehoods. “Seeing vanity” is an expression for pretended and false visions. (Comp. Ezekiel 13:7; Ezekiel 13:9-10.)

(29) The people of the land,—i.e., the common people, not belonging to any of the above classes. In regard to their general corruption see Ezekiel 18

(30) Make up the hedge, is only another form of “stand in the gap,” added for the sake of emphasis. Both refer to intercession for the people (see Psalm 106:23). It is not meant that there was not a single godly man, but not one of such a pure, strong, and commanding character that his intercessions might avert the threatened doom.