Ezekiel 22:1

Moreover the word of the LORD came unto me, saying,

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

22:1-16 The prophet is to judge the bloody city; the city of bloods. Jerusalem is so called, because of her crimes. The sins which Jerusalem stands charged with, are exceeding sinful. Murder, idolatry, disobedience to parents, oppression and extortion, profanation of the sabbath and holy things, seventh commandment sins, lewdness and adultery. Unmindfulness of God was at the bottom of all this wickedness. Sinners provoke God because they forget him. Jerusalem has filled the measure of her sins. Those who give up themselves to be ruled by their lusts, will justly be given up to be portioned by them. Those who resolve to be their own masters, let them expect no other happiness than their own hands can furnish; and a miserable portion it will prove.

Barnes' Notes on the Bible

The fourth word of judgment Ezekiel 22:1-16. The sins which have brought ruin upon Jerusalem are the sins which disgraced the pagan inhabitants of Canaan, whom the Israelites were to cast out (compare Leviticus 18). The commission of like sins would insure like judgment.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 22

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.A catalogue of sins committed in Jerusalem, and the dispersion of the Jews because of them, Ezekiel 22:1-16. God will burn them as dross in the furnace Ezekiel 22:17-22. The general corruption of all orders of men, for which God’s wrath is poured out upon them, Ezekiel 22:23-31.

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

Moreover the word of the Lord came unto me..... The word of prophecy from the Lord, as the Targum, another prophecy:

saying; as follows:

Geneva Study Bible

Moreover the word of the LORD came unto me, saying,

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verses 1, 2. - Moreover, etc. The word connects what follows with the word of the Lord which began in Ezekiel 20:2. That connection is, indeed, sufficiently indicated by the recurrence of the formula, "Wilt thou judge?" (see note on Ezekiel 20:4). In obedience to the commands which that question implied, Ezekiel has once more to go through the catalogue of the sins of Judah and Jerusalem. It is not without significance that he applies the very epithet of bloody city (Hebrew, oily of bloods) which Nahum (Nahum 3:1) had applied to Nineveh. Ezekiel 22:1

Keil and Delitzsch Biblical Commentary on the Old Testament

Blood-guiltiness of Jerusalem and the burden of its sins. Ezekiel 22:1-5 contain the principal accusation relating to bloodshed and idolatry; and Ezekiel 22:6-16 a further account of the sins of the people and their rulers, with a brief threatening of punishment. - Ezekiel 22:1. And the word of Jehovah came to me, saying, Ezekiel 22:2. And thou, son of man, wilt thou judge? wilt thou judge the city of blood-guiltiness? then show it all its abominations, Ezekiel 22:3. And say, Thus saith the Lord Jehovah, City, which sheddeth blood in the midst of it, that her time may come, and maketh idols within itself for defilement. Ezekiel 22:4. Through thy blood which thou hast shed hast thou made thyself guilty, and through thine idols which thou hast made hast thou defiled thyself, and hast drawn thy days near, and hast come to thy years; therefore I make thee a scorn to the nations, and ridicule to all lands. Ezekiel 22:5. Those near and those far off from thee shall ridicule thee as defiled in name, rich in confusion. - The expression 'התשׁפּט וגו proves this address to be a continuation of the reproof of Israel's sins, which commenced in Ezekiel 20:4. The epithet city of blood-guiltiness, as in Ezekiel EZechariah 24:6, Ezekiel 24:9 (compare Nahum 3:1), is explained in Ezekiel 22:3. The apodosis commences with והודעתּהּ, and is continued in Ezekiel 22:3 (ואמרתּ). לבוא עתּהּ, that her time, i.e., her time of punishment, may come: עתּהּ, like יומו in Ezekiel 21:30. ועשׂתּה is not a continuation of the infinitive לבוא, but of the participle שׁפכת. עליה, of which different renderings have been given, does not mean "over itself," i.e., as a burden with which it has laden itself (Hvernick); still less "for itself" (Hitzig), a meaning which על never has, but literally "upon," i.e., in itself, covering the city with it, as it were. ותּקריבי, thou hast brought near, brought on thy days, that is to say, the days of judgment, and hast come to, arrived at thy years, sc. the years of visitation and punishment (cf. Jeremiah 11:23). This meaning is readily supplied by the context. טמאת ה, defiled, unclean with regard to the name, i.e., having forfeited the name of a holy city through capital crimes and other sinful abominations. מהוּמה is internal confusion, both moral and religious, as in Amos 3:9 (cf. Psalm 55:10-12).

In Ezekiel 22:6-12 there follows an enumeration of a multitude of sins which had been committed in Jerusalem. - Ezekiel 22:6. Behold, the princes of Israel are every one, according to his arm, in thee to shed blood. Ezekiel 22:7. Father and mother they despise in thee; toward the foreigner they act violently in the midst of thee; orphans and widows they oppress in thee. Ezekiel 22:8. Thou despisest my holy things, and desecratest my Sabbaths. Ezekiel 22:9. Slanderers are in thee to shed blood, and they eat upon the mountains in thee; they practise lewdness in thee. Ezekiel 22:10. They uncover the father's nakedness in thee; they ravish the defiled in her uncleanness in thee. Ezekiel 22:11. They take gifts in thee to shed blood; interest and usury thou takest, and overreachest thy neighbours with violence, and thou forgettest me, is the saying of the Lord Jehovah. - By the repetition of the refrain, to shed blood (Ezekiel 22:6, Ezekiel 22:9, and Ezekiel 22:12), the enumeration is divided into three groups of sins, which are placed in the category of blood-guiltiness by the fact that they are preceded by this sentence and the repetition of it after the form of a refrain. the first group (Ezekiel 22:6-8) embraces sins which are committed in daring opposition to all the laws of morality. By the princes of Israel we are to understand primarily the profligate kings, who caused innocent persons to be put to death, such, for example, as Jehoiakim (2 Kings 24:4), Manasseh (2 Kings 21:16), and others. The words אישׁ are rendered by Hitzig and Kliefoth, they were ready to help one another; and in support of the rendering they appeal to Psalm 83:9. But in that case אישׁ לזרעו would stand for לזרע אישׁ rof dnat, or rather for אישׁ זרוע לאישׁ, - a substitution which cannot be sustained. Nor can they be taken in the sense proposed by Hvernick, every one relying upon his arm, i.e., looking to physical force alone, but simply every one according to his arm, i.e., according to his strength or violence, are they in thee. In this case היוּ does not require anything to be supplied, any more than in the similar combination in Ezekiel 22:9. Followed by למען with an infinitive, it means to be there with the intention of doing anything, or making an attempt, i.e., to direct his efforts to a certain end. In Ezekiel 22:7 it is not the princes who are the subject, but the ungodly in general. הקלּוּ is the opposite of כּבּד (Exodus 20:12). In the reproofs which follow, compare Exodus 22:20.; Leviticus 19:13; Deuteronomy 24:14. With insolence and violence toward men there is associated contempt of all that is holy. For Ezekiel 22:8, see Ezekiel 20:13. - In the second group, Ezekiel 22:9-11, in addition to slander and idolatry, the crimes of lewdness and incest are the principal sins for which the people are reproved; and here the allusion to Leviticus 18 and 19 is very obvious. The reproof of slander also points back to the prohibition in Leviticus 19:16. Slander to shed blood, refers to malicious charges and false testimony in a court of justice (vid., 1 Kings 21:10-11). For eating upon the mountains, see Ezekiel 18:6. The practice of zimmâh is more specifically described in Ezekiel 22:10 and Ezekiel 22:11. For the thing itself, compare Leviticus 18:7-8; Leviticus 19:15 and Leviticus 19:9. The threefold אישׁ in Ezekiel 22:11 does not mean every one, but one, another, and the third, as the correlative רעהוּ shows. - The third group, Ezekiel 22:12, is composed of sins of covetousness. For the first clause, compare the prohibition in Exodus 23:2; for the second, Ezekiel 18:8, Ezekiel 18:13. The reproof finishes with forgetfulness of God, which is closely allied to covetousness.