Ezekiel 13:15

Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered morter, and will say unto you, The wall is no more, neither they that daubed it;

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

13:10-16 One false prophet built the wall, set up the notion that Jerusalem should be victorious, and made himself acceptable by it. Others made the matter yet more plausible and promising; they daubed the wall which the first had built; but they would, ere long, be undeceived when their work was beaten down by the storm of God's just wrath; when the Chaldean army desolated the land. Hopes of peace and happiness, not warranted by the word of God, will cheat men; like a wall well daubed, but ill built.

Barnes' Notes on the Bible

Wall - A partition wall; in Ezekiel 13:12, the word used is the usual word for the outer wall of a house or city. The fall of the partition wall would perhaps involve the fall of the whole house.

Untempered morter - Or, whited plaster, employed to patch up a wall, so as to give it an appearance (without the reality) of strength and beauty. Compare Matthew 23:27. In the original there is a play upon a word rendered "folly" in Jeremiah 23:13.

Jamieson-Fausset-Brown Bible Commentary

14. The repetition of the same threat (see on [1036]Eze 13:11) is to awaken the people out of their dream of safety by the certainty of the event.

foundation—As the "wall" represents the security of the nation, so the "foundation" is Jerusalem, on the fortifications of which they rested their confidence. Grotius makes the "foundation" refer to the false principles on which they rested; Eze 13:16 supports the former view.

Matthew Poole's Commentary

Thus, in this dreadful manner, by my hand visible in doing it,

will I fulfil what my prophets foretold, and perform my word and theirs, and fully pour out my wrath, so that it shall be fully according to the just displeasure they have provoked in me.

Will say unto you; I will deride them in their ruin, as Psalm 2:4 Proverbs 1:26. God curseth confidences in an arm of flesh, and will destroy them, for they are set up in direct opposition to his justice and sovereignty, to his threats and truth of them.

Gill's Exposition of the Entire Bible

Thus will I accomplish my wrath upon the wall,.... Or upon the city, as the Targum; pour out all his indignation, and inflict just punishment upon the city of Jerusalem and its inhabitants:

and upon them that have daubed it with untempered mortar; the false prophets: so the Targum,

"and the false prophets that prophesy in it false prophecies:''

and will say unto you, the wall is no more, neither they that daubed it; neither the city of Jerusalem, nor the prophets that prophesied of its safety; nor their false prophecies; nor the vain hopes of the people they fed them with: so the Targum,

"there is no city, nor false prophets.''

Geneva Study Bible

Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with {h} untempered mortar, and will say to you, The wall is no more, neither they that daubed it;

(h) By which is meant whatever man of himself sets forth under the authority of God's word.

EXEGETICAL (ORIGINAL LANGUAGES)

Ezekiel 13:15

Keil and Delitzsch Biblical Commentary on the Old Testament

Punishment of the False Prophets

Ezekiel 13:8. 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. Ezekiel 13:9. 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. Ezekiel 13:10. 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: Ezekiel 13:11. Say to the plasterers, that it will fall: there cometh a pouring rain; and ye hailstones fall, and thou stormy wind break loose! Ezekiel 13:12. And, behold, the wall falleth; will men not say to you, Where is the plaster with which ye have plastered it? Ezekiel 13:13. 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. Ezekiel 13:14. 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. Ezekiel 13:15. 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; Ezekiel 13:16. 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. - In Ezekiel 13:8 the punishment which is to fall upon the false prophets is threatened in general terms; and in Ezekiel 13:9 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. (סוד 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. Exodus 32:32). 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. Ezekiel 11:17.). 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. Jeremiah 23:17 and Micah 3:5). The exposure of this offence is introduced by the solemn יען וּביען, because and because (cf. Leviticus 26:43); and the offence itself is exhibited by means of a figure.

When the people build a wall, the false prophets plaster the wall with lime. והוּא (Ezekiel 13:10) refers to עמּי, and the clause is a circumstantial one. תּפל signifies the plaster coating or cement of a wall, probably from the primary meaning of תּפל, to stick or plaster over ( equals טפל, conglutinare, to glue, or fasten together), from which the secondary meaning of weak, insipid, has sprung. The proper word for plaster or cement is טיח (Ezekiel 13:12), and תּפל is probably chosen with an allusion to the tropical signification of that which is silly or absurd (Jeremiah 23:13; Lamentations 2:14). 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 Matthew 23:27 and Acts 23:3). 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 (Ezekiel 13:11 and Ezekiel 13:12); and (2) when this work of theirs is overthrown, the false prophets themselves will also meet with the fate they deserve (Ezekiel 13:13-16). The threat of judgment commences with the short, energetic ויפּל, let it (the wall) fall, or it shall fall, with Vav to indicate the train of thought (Ewald, 347a). The subject is תּפל, to which יפּל suggests a resemblance in sound. In Ezekiel 13:12 this is predicted as the fate awaiting the plastered wall. In the description of the bursting storm the account passes with ואתּנה (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. גּשׁם שׁוטף ., pouring rain; cf. Ezekiel 38:22. אבני אלגּבישׁ here and Ezekiel 38:22 are hailstones. The word אלגּבישׁ, which is peculiar to Ezekiel, is probably גּבישׁ (Job 28:18), with the Arabic article אל; ice, then crystal. רוּח , wind of storms, a hurricane or tempest. תּבקּע (Ezekiel 13:11) is used intransitively, to break loose; but in Ezekiel 13:13 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 Ezekiel 13:11; for a tempest does not rend either the plaster or the wall, but throws the wall down. The translation which Kliefoth gives in Ezekiel 13:13, "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 בּתוכהּ refers (ad sensum) to Jerusalem not to קיר (the wall), which is masculine, and has no תּוך (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. וכלּיתי (Ezekiel 13:15) contains a play upon the word לכלה in Ezekiel 13:13. By a new turn given to klh כלה, 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.