Ezekiel 24:14
I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to your ways, and according to your doings, shall they judge you, said the Lord GOD.
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24:1-14 The pot on the fire represented Jerusalem besieged by the Chaldeans: all orders and ranks were within the walls, prepared as a prey for the enemy. They ought to have put away their transgressions, as the scum, which rises by the heat of the fire, is taken from the top of the pot. But they grew worse, and their miseries increased. Jerusalem was to be levelled with the ground. The time appointed for the punishment of wicked men may seem to come slowly, but it will come surely. It is sad to think how many there are, on whom ordinances and providences are all lost.Consume ... spice it well - i. e., "dress the flesh, and make it froth and bubble, that the bones and the flesh may be all boiled up together." 14. go back—desist; relax [Fairbairn]. This verse scarce hath its like I think in the book of God, so fully doth it ratify and confirm all, and prevents all their evasions.

I the Lord have spoken it: this is Ezekiel’s saying, Nay, it is the Lord that hath spoken it.

It shall come to pass. But perhaps it may not be. Yea, but it shall; for I will do it, who have spoken it.

I will not go back. But God hath relaxed, as in Nineveh’s case. But he will not go back from this word.

Neither will I spare. But he will be merciful in the midst of judgment. Nay, but God will not spare, or mitigate his wrath.

Neither will I repent. Yet, ere all are consumed will he not, as Amos 7:3? No, he will not repent, your burnt flesh and city shall be a spiced sacrifice pleasing to his justice. Finally, as thou deservest, God will use thee. But then we shall be in his hand. Nay,

they, thy inveterate enemies, shall judge thee. I the Lord have spoken it; it shall come to pass,.... What God has said shall be accomplished; his word shall not return void and empty, or be without effect:

and I will do it; being God omnipotent and unchangeable:

I will not go back; from his word, or the thing threatened and denounced; nothing should prevail upon him to act such a part:

neither will I spare; show any mercy or compassion, or abate of the punishment due:

neither will I repent; or change the course and method of Providence; but abide by the decree gone forth, and the sentence pronounced, and thoroughly execute it; a heap of words ascertaining the truth of what is predicted:

according to thy ways and according to thy doings shall they judge thee, saith the Lord God; that is, the Chaldeans shall judge and condemn thee, and execute my judgments on thee in a just and righteous manner, as thy evil ways and works deserve.

I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall {n} they judge thee, saith the Lord GOD.

(n) That is, the Babylonians.

14. shall they judge] Cf. Ezekiel 23:49. LXX. and the versions, I will judge, which LXX. then amplified into an additional verse, somewhat in terms of Ezekiel 22:5. The words, though found by the translator in his MS., are hardly original.On the day on which the king of Babylon commenced the siege and blockade of Jerusalem, this event was revealed by God to Ezekiel on the Chaboras (Ezekiel 24:1 and Ezekiel 24:2); and he was commanded to predict to the people through the medium of a parable the fate of the city and its inhabitants (Ezekiel 24:3-14). God then foretold to him the death of his own wife, and commanded him to show no sign of mourning on account of it. His wife died the following evening, and he did as he was commanded. When he was asked by the people the reason of this, he explained to them, that what he was doing was symbolical of the way in which they were to act when Jerusalem fell (Ezekiel 24:15-24). The fall would be announced to the prophet by a fugitive, and then he would no longer remain mute, but would speak to the people again (Ezekiel 24:25-27). - Apart, therefore, from the last three verses, this chapter contains two words of God, the first of which unfolds in a parable the approaching calamities, and the result of the siege of Jerusalem by the Chaldeans (Ezekiel 24:1-14); whilst the second typifies by means of a sign the pain and mourning of Israel, namely, of the exiles at the destruction of the city with its sanctuary and its inhabitants. These two words of God, being connected together by their contents, were addressed to the prophet on the same day, and that, as the introduction (Ezekiel 24:1 and Ezekiel 24:2) expressly observes, the day on which the siege of Jerusalem by the king of Babylon began.

And the word of Jehovah came to me in the ninth year, in the tenth month, on the tenth of the month, saying, Ezekiel 24:2. Son of man, write for thyself the name of the day, this same day! The king of Babylon has fallen upon Jerusalem this same day. - The date given, namely, the tenth day of the tenth month of the ninth year after the carrying away of Jehoiachin (Ezekiel 1:2), or what is the same thing, of the reign of Zedekiah, who was appointed king in his stead, is mentioned in Jeremiah 52:4; Jeremiah 39:1, and 2 Kings 25:1, as the day on which Nebuchadnezzar blockaded the city of Jerusalem by throwing up a rampart; and after the captivity this day was still kept as a fast-day in consequence (Zechariah 8:19). What was thus taking place at Jerusalem was revealed to Ezekiel on the Chaboras the very same day; and he was instructed to announce it to the exiles, "that they and the besieged might learn both from the time and the result, that the destruction of the city was not to be ascribed to chance or to the power of the Babylonians, but to the will of Him who had long ago foretold that, on account of the wickedness of the inhabitants, the city would be burned with fire; and that Ezekiel was a true prophet, because even when in Babylon, which was at so great a distance, he had known and had publicly announced the state of Jerusalem." The definite character of this prediction cannot be changed into a vaticinium post eventum, either by arbitrary explanations of the words, or by the unfounded hypothesis proposed by Hitzig, that the day was not set down in this definite form till after the event. - Writing the name of the day is equivalent to making a note of the day. The reason for this is given in Ezekiel 24:2, namely, because Nebuchadnezzar had fallen upon Jerusalem on that very day. סמך signifies to support, hold up (his hand); and hence both here and in Psalm 88:8 the meaning to press violently upon anything. The rendering "to draw near," which has been forced upon the word from the Syriac (Ges., Winer, and others), cannot be sustained.

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