Eze 22:1-31. God's Judgment
on the Sinfulness of Jerusalem.
Repetition of the charges in the twentieth chapter;
only that there they were stated in an historical review of the
past and present; here the present sins of the nation
exclusively are brought forward.
2. See Eze 20:4; that is, "Wilt thou not judge?"
&c. (compare Eze 23:36).
the bloody city—literally, "the city
of bloods"; so called on account of murders perpetrated in her, and
sacrifices of children to Molech (Eze 22:3, 4, 6, 9; 24:6,
3. sheddeth blood … that her time may
come—Instead of deriving advantage from her bloody sacrifices
to idols, she only thereby brought on herself "the time" of her
against herself—(Pr 8:36).
4. thy days—the shorter period, namely,
that of the siege.
thy years—the longer period of the
captivity. The "days" and "years" express that she is ripe for
5. infamous—They mockingly call thee,
"Thou polluted one in name (Margin), and full of confusion"
[Fairbairn], (referring to the
tumultuous violence prevalent in it). Thus the nations "far and near"
mocked her as at once sullied in character and in actual fact lawless.
What a sad contrast to the Jerusalem once designated "the holy
6. Rather, "The princes … each according
to his power, were in thee, to shed blood" (as if this was the only
object of their existence). "Power," literally, "arm"; they, who ought
to have been patterns of justice, made their own arm of might their
7. set light by—Children have made light
of, disrespected, father … (De 27:16). At Eze 22:7-12 are enumerated the sins committed in
violation of Moses' law.
9. men that carry
tales—informers, who by misrepresentations cause
innocent blood to be shed (Le 19:16).
Literally, "one who goes to and fro as a merchant."
10. set apart for pollution—that is, set
apart as unclean (Le 18:19).
12. forgotten me—(De 32:18;
Jer 2:32; 3:21).
13. smitten mine hand—in token of the
indignant vengeance which I will execute on thee (see on Eze 21:17).
14. (Eze 21:7).
15. consume thy filthiness out of
thee—the object of God in scattering the Jews.
16. take thine inheritance in
thyself—Formerly thou wast Mine inheritance; but now, full of
guilt, thou art no longer Mine, but thine own inheritance to
thyself; "in the sight of the heathen," that is, even they shall
see that, now that thou hast become a captive, thou art no longer owned
as Mine [Vatablus]. Fairbairn and others needlessly take the
Hebrew from a different root, "thou shalt be polluted by
('in,' [Henderson]) thyself,"
&c.; the heathen shall regard thee as a polluted thing, who hast
brought thine own reproach on thyself.
18. dross … brass—Israel has
become a worthless compound of the dross of silver (implying not merely
corruption, but degeneracy from good to bad, Isa 1:22, especially offensive) and of the baser
metals. Hence the people must be thrown into the furnace of judgment,
that the bad may be consumed, and the good separated (Jer 6:29, 30).
23. From this verse to the end he shows the
general corruption of all ranks.
24. land … not cleansed—not
cleared or cultivated; all a scene of desolation; a fit emblem of the
moral wilderness state of the people.
nor rained upon—a mark of divine
"indignation"; as the early and latter rain, on which the
productiveness of the land depended, was one of the great covenant
blessings. Joel (Joe 2:23)
promises the return of the former and latter rain, with the restoration
of God's favor.
25. conspiracy—The false prophets have
conspired both to propagate error and to oppose the messages of God's
servants. They are mentioned first, as their bad influence
extended the widest.
prey—Their aim was greed of gain,
"treasure, and precious things" (Ho 6:9; Zep 3:3, 4; Mt
made … many widows—by
occasioning, through false prophecies, the war with the Chaldeans in
which the husbands fell.
26. Her priests—whose "lips should have
kept knowledge" (Mal 2:7).
transgressed; but, have done violence to the law, by
wresting it to wrong ends, and putting wrong constructions on it.
put no difference between the holy and
profane, &c.—made no distinction between the clean and
10:10), the Sabbath and other
days, sanctioning violations of that holy day. "Holy" means, what is
dedicated to God; "profane," what is in common use;
"unclean," what is forbidden to be eaten; "clean," what is
lawful to be eaten.
I am profaned among them—They abuse My
name to false or unjust purposes.
27. princes—who should have employed the
influence of their position for the people's welfare, made "gain" their
wolves—notorious for fierce and
ravening cruelty (Mic 3:2, 3, 9-11; Joh 10:12).
28. Referring to the false assurances of peace
with which the prophets flattered the people, that they should not
submit to the king of Babylon (see on Eze
13:10; Eze 21:29; Jer 6:14; 23:16, 17; 27:9,
29. The people—put last, after the
mention of those in office. Corruption had spread downwards through the
wrongfully—that is, "without cause,"
gratuitously, without the stranger proselyte giving any just
provocation; nay, he of all others being one who ought to have been won
to the worship of Jehovah by kindness, instead of being alienated by
oppression; especially as the Israelites were commanded to remember
that they themselves had been "strangers in Egypt" (Ex 22:21;
30. the hedge—the wall (see on Eze 13:5); image for leading the people to
the gap—the breach (Ps 106:23); image for interceding between the
people and God (Ge 20:7; Ex 32:11; Nu 16:48).
I found none—(Jer 5:1)—not that literally there was not
a righteous man in the city. For Jeremiah, Baruch, &c., were still
there; but Jeremiah had been forbidden to pray for the people (Jer 11:14), as being doomed to wrath. None
now, of the godly, knowing the desperate state of the people, and God's
purpose as to them, was willing longer to interpose between
God's wrath and them. And none "among them," that is, among those just
enumerated as guilty of such sins (Eze 22:25-29), was morally able for such an
31. their own way … recompensed upon their
heads—(Eze 9:10; 11:21;
16:43; Pr 1:31; Isa 3:11; Jer 6:19).