Ch. 13 Against the false prophets and prophetesses

The passage is an expansion of ch. Ezekiel 12:24, and has three main parts: first, Ezekiel 13:1-9 denunciation of the prophets as persons who help forward the downfall of the state, as foxes among the ruins only undermine that which is still standing. Secondly, Ezekiel 13:10-16 denunciation of them under another graphic figure—they are persons who whitewash the tottering wall which the people build. Thirdly, Ezekiel 13:17-23 denunciation of the prophetesses who ensnare souls.

1–9. The lying prophets are like foxes among the ruins

(1) Ezekiel 13:1-3. The inspiration of these prophets is not from the spirit of God but from their own heart.

(2) Ezekiel 13:4-5. Consequently so far as the state was concerned they were like foxes among the ruins; they burrowed among these and only helped to bring down what might still be standing.

(3) Ezekiel 13:6-7. They deceived the people, and were self-deceived. They prophesied lies, and looked that God would establish their lies.

(4) Ezekiel 13:8-9. Therefore destruction shall overtake them. The people of the Lord, when the day of chastisement has passed, shall be again a people in their own land, but the names of these prophets shall not be found among them.

2. prophets of Israel that prophesy] There seems a kind of sarcasm on “prophets of Israel,”—those whom Israel accepts and delights to regard as prophets (Micah 2:11); and a similar sarcasm in “that prophesy.” They prophesied and that without limit: their mouths were always full of “thus saith the Lord” (Ezekiel 13:6). LXX., however, reads rather differently. Jeremiah 18:18 shews how the people regarded their prophets; they had faith in them and believed that Jehovah spoke by them, while such men as Jeremiah they judged to be false prophets: Come, let us devise devices against Jeremiah, for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Cf. Jeremiah 43:2.

their own hearts] The inspiration of these prophets came from their own hearts or minds—their own thoughts and hopes, and judgment upon the situation in which they were placed. They had nothing higher than human wisdom, while the inspiration of the true prophet came from the spirit of God.

3. foolish prophets] The word, not used again by Ezekiel, is rather a moral term, meaning destitute of that wisdom the beginning of which is the fear of the Lord (Psalm 13:1). Jeremiah charges the prophets of his day with shameful vices, “They commit adultery with their neighbours’ wives” (Jeremiah 29:23; cf. Jeremiah 23:14, and pass.); but, without supposing that all the “false” prophets were so bad, it characterized them in general that they were superficial men in a moral sense. Their notions of religion and life were not high or strict, and hence they saw nothing in the condition of the people or the state calling for the judgment of God, and prophesied “peace.” This was what distinguished them from Jeremiah and other prophets whom we call “true.” Micah says in opposition to them: “I am full of power by the spirit of the Lord to declare unto Jacob his transgression and to Israel his sin” (ch. Ezekiel 3:8); and Jeremiah goes so far as to declare it to be the mark of a true prophet that he threatens judgment upon the nation (Jeremiah 28:8-9). A true prophet is one by whom the Lord speaks, and a “false” prophet (the expression is not used in the Old Testament, though the prophets are said to speak “falsely”) is one by whom he does not speak. This is true: but the converse has also its truth—the Lord did not speak by these prophets because they were “false” (1 Kings 22:6 seq.). There is a spirit of false prophecy as well as a spirit of true prophecy. The spirit of true prophecy is the spirit of the theocracy and of the religion of Jehovah, the spirit that comprehends its principles, sympathises with its lofty morality, understands its aims, and therefore can perceive the true means to be used for fulfilling them. The spirit of false prophecy is the untheocratic spirit, which, even when speaking in the name of Jehovah, has not entered with any profoundness into the nature and aims of his kingdom, and consequently misapprehends the means needful to further it. In his encounters with the prophets of his day Jeremiah opposes them in three spheres: that of policy; that of morals; and that of personal experience. In policy the genuine prophets had some fixed principles, all arising out of the idea that the kingdom of the Lord was not a kingdom of this world. Hence they opposed military preparation (Psalm 20:7), riding on horses and building of fenced cities (Hosea 14:3; Micah 5:10-11; Isaiah 31:1), and counselled trust in Jehovah (Isaiah 7:9; Isaiah 10:20-21; Isaiah 17:7; Isaiah 30:15). These prophets were moving forward (often unconsciously) towards that conception of the kingdom of God which has been realized in the “Church;” and external providence was shaping the history of the nation on lines parallel to this conception, which eventually received form by the destruction of the state and the reduction of the people to be a mere religious community. The false prophets, on the other hand, desired their country to be a military power among the powers around, they advocated alliances with the Eastern empires and with Egypt, and relied on their national strength (Amos 6:13). Again, the true prophets had a stringent personal and state morality (see above). In their view the true cause of the destruction of the state was its immoralities. But the false prophets had no such deep moral convictions, and seeing nothing unwonted or alarming in the condition of things, prophesied of “peace.” They were not necessarily irreligious men, but their religion had no truer insight into the nature of the God of Israel than that of the common people (Amos 5:18); hence they pointed to the Temple as the house of the Lord, which he must protect; while Jeremiah told them that they had made it “a cave of robbers,” in which they thought themselves safe after committing their crimes, and threatened it with the fate of Shiloh (Jeremiah 7, 26). And finally Jeremiah expresses his conviction that the prophets whom he opposed did not stand in the same relation to the Lord as he did; they had not his experiences of the word of the Lord, into whose counsel (Amos 3:7) they had not been admitted, and they were without that fellowship of mind with the mind of Jehovah which was the true source of prophecy (Jeremiah 23 pass.). Hence he satirizes their pretended supernatural “dreams,” and charges them from conscious want of any true prophetic word with “stealing” words from one another. Cf. Ezekiel 13:6-7 and ch. 14.

their own spirit] The term is used in opposition to the “spirit” of the Lord which inspired the true prophet, who is called “a man of the spirit” (Hosea 9:7). As distinct from heart “spirit” is rather the force or power moving the prophet. In early times the prophets were the subjects of considerable excitation; and looking on them thus powerfully affected men recognised the influence of the spirit of God upon them.

and have seen nothing] Rather: and (go after) that which they have not seen. They did not see, though no doubt they thought they saw. They were self-deceived.

4. foxes in the deserts] in the waste places, i.e. ruins. The prophets are like foxes; ruins are congenial to them; a condition of decay is their proper sphere; there they can burrow as their instincts prompt them. The main idea, however, is that their operations only increase the devastation and undermine and bring down anything that may yet be standing. In a declining and disastrous time the minds of men are excited and feed on the wildest schemes, and feeling themselves helpless they readily turn to those who pretend to speak to them in God’s name. And it only adds to their ruin when those to whom they turn have no higher wisdom than themselves.

5. gone up into the gaps] Or, breaches. Ezekiel turning to the prophets themselves uses “ye”—a frequent change of person in animated speech.

made up the hedge] Or, fence, R.V. If they had been true prophets they would have done two things: stood in the breach, and made a wall of defence for Israel. Without figure: these prophets knew neither what measures to adopt to stop the way of the invading dangers, nor what protective methods to recommend that the state might be successfully defended. They are hardly charged with want of personal courage when it is said they go not up into the breach; rather they wanted wisdom and insight, they had no measures to suggest which would repair or protect the fortunes of the people. Another prophet with more pathos describes the incompetence of Israel’s leaders in the day of her distress: “there was none to guide her among all the sons which she had brought forth; neither was there any to take her by the hand of all the sons that she had brought up” (Isaiah 51:18). No doubt the one measure to adopt was repentance and trust in the Lord; Amos 5:14, “Seek good, and not evil … and so the Lord, the God of hosts, shall be with you, as ye say.”

6, 7. Their prophecies are false: they are self-deceived

6. have made others to hope] Rather: they have hoped for the confirmation of the word. The usual sense of the verb is to “hope;” only in a single passage (Psalm 119:49) does it appear to mean to “cause to hope.” The false prophets looked for the confirmation (in fulfilment) of their prophecies and visions—they were self-deceived, not consciously false. Prophecy being an inward thing, a speaking by the spirit in the mind and to the mind, there was no external criterion, and while the true prophet had the witness in himself that he was true, the false prophet might not be aware that he was false (Jeremiah 23:21; Jeremiah 23:31). It is an interesting question what kind of mental experience the true prophet had, which verified to him his own genuineness.

Ezekiel 13:8-9. Chastisement from Jehovah upon these prophets.

Because these prophets speak falsely Jehovah is against them, for he is the living and the true (Ezekiel 13:8); but that which God is against must speedily feel the effects of his opposition—his hand will be upon them (Ezekiel 13:9). There is no inert, inoperative opposition on God’s part. The sweep of his operation is so vast that its movement may be unperceived, as the earth appears to stand still, though moving with inconceivable rapidity, but its effect will become apparent.

9. The punishment is described in three steps, which form a climax. At present these prophets possess influence, they are counsellors and leaders; when Israel is a nation again upon her own land they shall have no place in the council of the people—read council for assembly as marg. Now they occupy a high place in the roll of citizens, and have names distinguished; then their names shall not be written in the writing (i.e. the book or register-roll) of the house of Israel; cf. Ezra 2:62; Isaiah 4:3. And finally, they shall not have a place in the land at all—Israel shall return, while they shall perish. Jeremiah had already used the same language in regard to Shemaiah, a prophet who misled the exiles, Jeremiah 29:32.

10–16. The prophets whitewash the tottering wall which the people build

10. Because, even because] A solemn and emphatic introduction of the offence of the prophets; ch. Ezekiel 36:3; Leviticus 26:43.

seduced] Or, led astray.

peace; and there was no peace] “Peace” includes security and prosperity; cf. Micah 3:5; Jeremiah 6:14; Jeremiah 8:11; Jeremiah 23:17.

and one built up a wall] Rather: and it (the people) buildeth up a wall, and behold they (the prophets) daub it with whitewash, or plaster. The word for “wall” (occurring only here) is not the usual one, though similar to the one common in Arab.; in usage it may have meant “a slight wall,” as marg., or a partition. The figure incisively describes the futile projects of the people, and the feeble flattery and approval of the prophets. When a weak man cannot originate anything himself, he acquires a certain credit (at least in his own eyes) by strong approval of the schemes of others, saying, Right! I give it my cordial approval, and indeed would have suggested it. What made the prophets whitewash the wall which the people built was partly the feeling that from the place they occupied they must do something, and maintain their credit as leaders even when being led; and partly perhaps that having no higher wisdom than the mass they quite honestly approved their policy. Being sharers with them in the spirit of the time they readily acquiesced in their enterprises.

11 seq. Threat of destruction under the figure of a hailstorm, which shall sweep away the wall and those who daub it with whited plaster.

11. and ye, O great hailstones] The apostrophe to the hailstones is rather unnatural. A different pointing gives the sense, and I will cause great hailstones to fall, but the construction is altogether improbable. Jeremiah 8:13, is not in point.

wind shall rent it] Or, a strong wind shall break forth.

12. Confusion of the false prophets.

13. rent it with a stormy wind] Rather: cause a stormy wind to break forth.

14. shall be discovered] i.e. uncovered, laid bare. The prophets shall be destroyed in the ruins of the wall (Amos 9:1). The figure tends in these words to be replaced by the reality, namely, Jerusalem and its downfall.

16. to wit, the prophets] This construction puts “the prophets” in apposition with the last words of Ezekiel 13:15 “they that daubed it.” The words may be taken as an address: Ye prophets of Israel &c.

17–23. Denunciation of the false prophetesses

Female prophets were not unknown in Israel whether in earlier or later times, as Deborah (Jdg 4:3) and Huldah (2 Kings 22:14). The prophetesses referred to here were like the prophets, prophesying out of their own heart (Ezekiel 13:17). Their prophesying was by some species of divination, which they used in order to obtain oracles. The methods of divination practised are somewhat obscure: they bound fillets upon the joints and threw cloths or veils over the heads of those who consulted them. By these means they “hunted” souls; they saved souls alive that should not live and slew souls that should not die (Ezekiel 13:19), or as expressed otherwise, they made the heart of the righteous sad and strengthened the hands of the wicked (Ezekiel 13:22). In other words like the false prophets they misled the people, promising life to the ungodly and prophesying disaster to those who were righteous.

18. pillows to all armholes] Probably: fillets or bands to all joints of the hand. Heb. appears to read “my hands,” which is no doubt an error of transcription; none of the ancient versions reproduces the reading. The term rendered “kerchiefs” probably means veils or coverings to the head, which fell down over the whole body, and were adapted in size to the person to be covered, whether young or old. The language is to be understood literally, and not as a metaphor, with the meaning, to lull into ease and security. Ephrem Syrus already considered the reference to be to amulets worn on the arms, from which responses were brought forth, and the translation cited in the Hexapla as the “Hebrew” renders “phylacteries.” Fried. Del. (Baer’s Ezek., pp. xii., xiii.) quotes a Babylonian formula of incantation in which reference is made to such fillets and cloths.

souls alive that come unto you] Lit., save souls alive for yourselves, i.e. to your advantage or profit. R.V. marg., souls that are yours, may represent a sense not unusually put upon the words; your own souls—by the earnings of false prophecy.

19. and will ye pollute] Rather, directly: and ye profane me. To “profane” the Lord is to bring him down from the high sphere of purity or truth or power, where men’s thoughts should place him, into the region of the impure, the false or unworthy—the sphere of the common (ch. Ezekiel 20:39). To “profane” is the opposite of to “sanctify.”

for handfuls of barley] may signify, for mean and trifling hire. Others think that the offerings may be described which were presented in order to obtain the oracular response. In this case the rendering would be: with handfuls of barley (see W. R. Smith, Journal of Philology, vol. xiii.). But comp. 1 Samuel 2:36; 2 Kings 23:9 with 1 Samuel 9:8; 1 Kings 14:3; 2 Kings 4:42; Micah 3:5. In Jeremiah 44:15 the women are represented as baking cakes to be offered to the queen of heaven.

the souls that should not die] The righteous; cf. Ezekiel 13:22, ye have made the heart of the righteous sad. The meaning appears to be that the tendency and direction of their prophecies, like those of the false prophets, was in support of the wicked and adverse to those like-minded with the true prophets. They “slay” by their prophetic word (Hosea 6:5; Jeremiah 1:10, I have set thee to pluck up &c.) when they threaten evil; and so they make the heart sad (faint and despondent) of those whom the Lord hath not made sad.

Ezekiel 13:20-23. Chastisement of the prophetesses.

where with ye there hunt] Or, where (or, wherein) ye hunt. A slight change of reading gives, wherewith ye hunt (Targ. Syr.).

to make them fly] Or, as R.V. marg. like birds (Ew.). LXX. omits.

For “pillows” as above fillets. The expression “from your arms” is not to be forced so as to imply that the bands or fillets were bound upon the arms of the prophetesses themselves (cf. Ezekiel 13:18).

even the souls that ye hunt] The reading here is no doubt corrupt. The easiest change is to read: I will let the souls go, whose life (naphshäm) ye hunt as birds; cf. Proverbs 6:26 “the adulteress hunteth for the precious life.” Cornill makes the excellent suggestion: “I will let the souls go free [reading othân ḥophshim] that ye hunt.”

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.

23. The judgment of God is at hand which shall make an end of all false prophecy and divination. Ch. Ezekiel 12:24; Micah 3:6-7; Amos 8:11. The issue of these judgments shall be that Jehovah shall be known in truth.