Ezekiel 13:22

Because with lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life:

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

13:17-23 It is ill with those who had rather hear pleasing lies than unpleasing truths. The false prophetesses tried to make people secure, signified by laying them at ease, and to make them proud, signified by the finery laid on their heads. They shall be confounded in their attempts, and God's people shall be delivered out of their hands. It behoves Christians to keep close to the word of God, and in every thing to seek the teaching of the Holy Spirit. Let us so trust the promises of God as to keep his commandments.

Barnes' Notes on the Bible

To make them fly - If the marginal reading "into gardens" be adopted, it must mean, Ye entice men to the gardens or groves, where magical arts are practiced. That groves were used for this purpose and for idolatrous rites is notorious.

Jamieson-Fausset-Brown Bible Commentary

22. ye have made … the righteous sad—by lying predictions of calamities impending ever the godly.

strengthened … wicked—(Jer 23:14).

heart of … righteous … hands of … wicked—Heart is applied to the righteous because the terrors foretold penetrated to their inmost feelings; hands, to the wicked because they were so hardened as not only to despise God in their minds, but also to manifest it in their whole acts, as if avowedly waging war with Him.

Matthew Poole's Commentary

With lies; diametrically opposing what my prophets told to my people in my name.

The heart; the soul, which in weak ones received some saddening impressions from your lies; in the strongest and wisest it was matter of grief, to see so many contradict the Lord to their own ruin.

The righteous; who keep my law, and have respect to all my precepts, though none can fulfil the law; the upright and just, against whom you do thunder out your woes; but I know better how to distribute my orders. I never commissioned, nor ever will commission, any prophet to sadden the heart of a just one, who needs and is fit for encouragement, or to threaten where they should promise.

By promising him life; your flatteries persuade the worst to think they are in a good way, need not repent and return, and so, their hearts hardened in wickedness, their hands do work it. God would convince and turn the wicked, but you confirm them that they return not from sin; you assure them, but it is with lying words, that they shall not die by pestilence, nor famine, nor sword, but live and prosper.

Gill's Exposition of the Entire Bible

Because with lies ye have made the heart of the righteous sad,.... By polluting the name of the Lord; by hunting and decoying souls into their destructive nets; and by threatening such who would not give heed to their superstitious rites, lying divinations, and false prophecies: so false teachers make the hearts of such sad, who, having seen the insufficiency of their own righteousness, trust in the righteousness of Christ, and are justified by it; by teaching such doctrines as depreciate the love and grace of God the Father; making his love dependent on the creature; his covenant conditional, and salvation to be by works, and not by grace; as detract from the person, offices, and grace of Christ; denying his deity and divine sonship; making light of his blood, and setting up man's righteousness against his: and such as are injurious to the Spirit's work; ascribing regeneration and conversion to man's free will; giving such marks and signs of grace as are not to be found in any, and representing it as what may be entirely lost:

whom I have not made sad; nor would he have them made sad by others; neither by false prophets and their lies, nor by any other means; neither by anything within them, nor anything without them; not by any or all of their spiritual enemies: he would have them comforted; the covenant of grace, and the promises of it, are made for such a purpose; the Scriptures are written for this use; ordinances are designed for this end; ministers are appointed for this work; and this is the office of the divine Spirit; and the Son of God himself was sent on this account:

and strengthened the hands of the wicked, that he should not return from his wicked way; by repentance and reformation; and so far were the wicked from returning from it in this way, that they were emboldened in sin, and hardened in it; and were more frequent and open in the commission of it; and that through the prophecies of these false prophetesses; as wicked men are by the doctrines of false teachers: and particularly

by promising him life; or that he should live long, and enjoy much peace and prosperity in the land of Israel, and not be carried captive into Babylon; and so false teachers harden men in sin, by giving them hopes of eternal life, though they continue in their evil ways; or upon the foot of universal redemption, and upon their repentance, as the fruit of their own free will; and therefore take their swing of sin, as believing that Christ died for all men, and so for them, and therefore shall be saved, live as they will; and that it is in their power to repent when they please, and therefore procrastinate it to the last.

Geneva Study Bible

Because with lies ye have made the heart of the {n} righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life:

(n) By threatening them that were godly, and upholding the wicked.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

22. heart of the righteous sad] Or, discourage the heart of the righteous—opposed to “strengthen the hands” of the wicked. The word rendered “made sad” or pained in the end of the clause might have been expected.

by promising him life] Rather: and be saved alive; lit. so as to save him alive. The agent is not expressed.

Pulpit Commentary

Verse 22. - Because with lies, etc. What specially stirred Ezekiel's indignation was taut the false prophetesses saddened the hearts of the righteous (of those who looked to him and Jeremiah for guidance) with prophecies of evil and deluded the evil door by false hopes, so that he should not turn from his evil way and live. For by promising him life, read, with the LXX., Vulgate, and Luther and the Revised Version, that he should live, as he would do, if he turned from his wickedness (Ezekiel 3:21; Ezekiel 18:9, 17).



Ezekiel 13:22

Keil and Delitzsch Biblical Commentary on the Old Testament

Punishment of the False Prophetesses

Ezekiel 13:20. Therefore thus saith the Lord Jehovah, Behold, I will deal with your coverings with which ye catch, I will let the souls fly; and I will tear them away from your arms, and set the souls free, which ye catch, the souls to fly. Ezekiel 13:21. And I will tear your caps in pieces, and deliver my people out of your hand, and they shall no more become a prey in your hands; and ye shall learn that I am Jehovah. Ezekiel 13:22. Because ye grieve the heart of the righteous with lying, when I have not pained him; and strengthen the hands of the wicked, so that he does not turn from his evil way, to preserve his life. Ezekiel 13:23. Therefore ye shall no more see vanity, and no longer practise soothsaying: and I will deliver my people out of your hand; and ye shall learn that I am Jehovah. - The threat of judgment is closely connected with the reproof of their sins. Ezekiel 13:20 and Ezekiel 13:21 correspond to the reproof in Ezekiel 13:18, and Ezekiel 13:22 and Ezekiel 13:23 to that in Ezekiel 13:19. In the first place, the Lord will tear in pieces the coverings and caps, i.e., the tissue of lies woven by the false prophetesses, and rescue the people from their snares (Ezekiel 13:20 and Ezekiel 13:21); and, secondly, He will entirely put an end to the pernicious conduct of the persons addressed (Ezekiel 13:22 and Ezekiel 13:23). The words from אשׁר אתּנּה to לפרחות (Ezekiel 13:20), when taken as one clause, as they generally are, offer insuperable difficulties, since it is impossible to get any satisfactory meaning from שׁם, and לפרחות will not fit in. Whether we understand by kesâthōth coverings or cushions, the connection of שׁם with אשׁר (where ye catch the souls), which the majority of commentators prefer, is untenable; for coverings and cushions were not the places where the souls were caught, but could only be the means employed for catching them. Instead of שׁם we should expect בּם or בּהם; and Hitzig proposes to amend it in this way. Still less admissible is the proposal to take שׁם as referring to Jerusalem ("wherewith ye catch souls there"); as שׁם would not only contain a perfectly superfluous definition of locality, but would introduce a limitation altogether at variance with the context. It is not affirmed either of the prophets or of the prophetesses that they lived and prophesied in Jerusalem alone. In Ezekiel 13:2 and Ezekiel 13:17 reference is made in the most general terms to the prophets of Israel and the daughters of thy people; and in Ezekiel 13:16 it is simply stated that the false prophets prophesied peace to Jerusalem when there was no peace at all. Consequently we must regard the attempt to find in שׁם an allusion to Jerusalem (cf. Ezekiel 13:16) as a mere loophole, which betrays an utter inability to get any satisfactory sense for the word. Moreover, if we construe the words in this manner, לפרחות is also incomprehensible. Commentators have for the most part admitted that פּרח taht is used here in the Aramaean sense of volare, to fly. In the second half of the verse there is no doubt about its having this meaning. For שׁלּח is used in Deuteronomy 22:7 for liberating a bird, or letting it fly; and the combination שׁלּח is supported by the expression שׁלּח לחפשׁי in Exodus 21:26, while the comparison of souls to birds is sustained by Psalm 11:1 and Psalm 124:7. Hence the true meaning of the whole passage לפרחות... שׁלּחתּי את־הנּפשׁות is, I send away (set free) the souls, which ye have caught, as flying ones, i.e., so that they shall be able to fly away at liberty. And in the first half also we must not adopt a different rendering for לפרחות, since את־הנּפשׁות is also connected with it there.

But if the words in question are combined into one clause in the first hemistich, they will give us a sense which is obviously wrong, viz., "wherewith ye catch the souls to let them fly." As the impossibility of adopting this rendering has been clearly seen, the attempt has been made to cloak over the difficulty by means of paraphrases. Ewald, for example, renders לפרחות in both cases "as if they were birds of passage;" but in the first instance he applies it to birds of passage, for which nets are spread for the purpose of catching them; and in the second, to birds of passage which are set at liberty. Thus, strictly speaking, he understands the first לפרחות as signifying the catching of birds; and the second, letting them fly: an explanation which refutes itself, as pârach, to fly, cannot mean "to catch" as well. The rendering adopted by Kimchi, Rosenmller, and others, who translate לפרחות ut advolent ad vos in the first hemistich, and ut avolent in the second, is no better. And the difficulty is not removed by resorting to the dialects, as Hvernick, for the purpose of forcing upon פּרחות the meaning dissoluteness of licentiousness, for which there is no authority in the Hebrew language itself. If, therefore, it is impossible to obtain any satisfactory meaning from the existing text, it cannot be correct; and no other course is open to us than to alter the unsuitable שׁם into שׂם, and divide the words from אשׁר אתּנּה to לפרחות into two clauses, as we have done in our translation above. There is no necessity to supply anything to the relative אשׁר, as צוּד is construed with a double accusative (e.g., Micah 7:2, צוּד חרם, to catch with a net), and the object to מצדדות, viz., the souls, can easily be supplied from the next clause. שׂם, as a participle, can either be connected with הנני, "behold, I make," or taken as introducing an explanatory clause: "making the souls into flying ones," i.e., so that they are able to fly (שׁוּם ל, Genesis 12:2, etc.). The two clauses of the first hemistich would then exactly correspond to the two clauses of the second half of the verse. וקרעתּי אתם is explanatory of הנני אל כסת, I will tear off the coverings from their arms. These words do not require the assumption that the prophetesses wore the לסתות on their arms, but may be fully explained from the supposition that the persons in question prepared them with their own hands. 'ושׁלּחתּי וגו corresponds to 'שׂם את־הנּפשׁות וגו; and לפרחות is governed by שׁלּחתּי. The insertion of את־הנּפשׁים is to be accounted for from the copious nature of Ezekiel's style; at the same time, it is not merely a repetition of את־הנּפשׁות, which is separated from לפרחות by the relative clause 'אשׁר אתּם מח, but as the unusual plural form נפשׁים shows, is intended as a practical explanation of the fact, that the souls, while compared to birds, are regarded as living beings, which is the meaning borne by נפשׁ in other passages. The omission of the article after את may be explained, however, from the fact that the souls had been more precisely defined just before; just as, for example, in 1 Samuel 24:6; 2 Samuel 18:18, where the more precise definition follows immediately afterwards (cf. Ewald, 277a, p. 683). - The same thing is said in Ezekiel 13:21, with regard to the caps, as has already been said of the coverings in Ezekiel 13:20. God will tear these in pieces also, to deliver His people from the power of the lying prophetesses. In what way God will do this is explained in Ezekiel 13:22 and Ezekiel 13:23, namely, not only by putting their lying prophecies to shame through His judgment, but by putting an end to soothsaying altogether, and exterminating the false prophetesses by making them an object of ridicule and shame. The reason for this threat is given in Ezekiel 13:22, where a further description is given of the disgraceful conduct of these persons; and here the disgracefulness of their conduct is exhibited in literal terms and without any figure. They do harm to the righteous and good, and strengthen the hands of the wicked. הכאות, Hiphil of כּאה, in Syriac, to use harshly or depress; so here in the Hiphil, connected with לב, to afflict the heart. שׁקר is used adverbially: with lying, or in a lying manner; namely, by predicting misfortune and divine punishments, with which they threatened the godly, who would not acquiesce in their conduct; whereas, on the contrary, they predicted prosperity and peace to the ungodly, who were willing to be ensnared by them, and thus strengthened them in their evil ways. For this God would put them to shame through His judgments, which would make their deceptions manifest, and their soothsaying loathsome.