Ezekiel 13:1-23

On Prophecy, True and False

After rebuking certain prevalent forms of contempt for prophecy (Eze 12:21-28), Ezekiel reproves the false prophets (Eze 13:1-16) and false prophetesses (Eze 13:17-23) of Israel. A visit from the elders next supplies the occasion for an announcement of the principles on which God deals both with false enquirers and with the prophets who answer them (Eze 14:1-11).

(a) Contempt of Prophecy Rebuked (Eze 12:21-28)

This contempt took two forms. On the one hand it had become a common saying that prophecy was no longer fulfilled at all (Eze 12:22), and on the other hand it was supposed by many that Ezekiel's prophecies, though true, referred to a very distant future (Eze 12:27). In answer to both of these false views God said that His word would be fulfilled, and that without delay.

22. Ezekiel's message frequently takes the shape of a criticism of current proverbs, as in Ezekiel 11:3; Ezekiel 12:25; Ezekiel 18:2; Ezekiel 20:32.

24. Vain vision.. flattering divination] Forms of false prophecy, more fully exposed in Ezekiel 13:0. These had been unfulfilled, and this had led to contempt for all prophecy. But God's true word would no longer be confounded with such things.

25. Prolonged] RV 'deferred,' and so in Ezekiel 12:28.

(b) False Prophets Reproved (Eze 13:1-16)

False prophecy accompanied true prophecy in Israel like its shadow. While the true prophets spoke in God's name a message which they had really received from Him, the false prophets used God's name to sanction messages which He had not given them (Eze 12:6-7), which were merely the product of their own heart and spirit, and not the result of inspired insight (Eze 12:2-3). These messages were smooth and agreeable (Ezekiel 12:10, Eze 12:17), but they were also vain, false, and seductive (Eze 12:6-10). They did not deserve the name of prophecy, but were on the same level as heathen divination (Ezekiel 12:6-7, Eze 12:9). Ezekiel compares the false prophets first to foxes that burrow in ruins and make them more ruinous (Eze 12:4-5), and next to men who daub with untempered mortar (or whitewash) a slim and tottering wall; the wall symbolising the vain attempts of the people to defend Jerusalem, and the mortar or whitewash the futile encouragement which the false prophets lent to these efforts. Such prophets would be blotted out of Israel (Eze 12:9). The wall would be destroyed by the storm of God's wrath, and the daubers would perish along with it (Eze 12:11-15).

4. Deserts] RV 'waste places,' ruins.

5. Gaps] RM 'breaches.' Hedge] RV 'fence.' The false prophets did nothing to repair or strengthen Israel's defences.

6. That they would confirm the word] RV 'that the word should be confirmed.'

9. The false prophets would have no share in the restoration of Israel which Ezekiel foretold.

10. A wall] RM 'a slight wall,' the vain defences of Jerusalem. And one built, etc.] RV 'and when one' (the people) 'buildeth up a wall, behold they '(the false prophets) 'daub it,' etc. Untempered morter] or whitewash. The. false prophets could only give the wall a specious appearance of strength.

(c) False Prophetesses Denounced (Eze 13:17-23)

True prophecy was represented by women like Deborah, Huldah, and Noadiah, as well as by men, and false prophecy was also practised by women in Ezekiel's day. In their hands it was accompanied by various superstitious rites and ceremonies (Eze 12:18), and seems to have been a species of fortune-telling. As such it might be popular and seem harmless, but it was mercenary, ensnaring, and fatal to souls (Eze 12:18-19). It discouraged the righteous and encouraged the wicked (Eze 12:22). These women would find their occupation gone(Ezekiel 12:20-21, Eze 12:23).

18. Pillows] probably 'amulets,' supposed to have magical virtues. They were worn by the false prophetesses themselves (Eze 12:20).

Armholes] RV 'elbows,' RM 'joints of the hands.' The amulets were worn in some way on the arms or wrists. Kerchiefs] or 'fillets.' These were apparently veils put over the heads of those consulting the false prophetesses, and were of different sizes to suit persons of different stature.

19. Will ye pollute] RV 'ye have profaned.' Handfuls of barley, etc.] The fees received by the false prophetesses. Die and live] see on Ezekiel 3:18. This whole passage should be read in the light of the description of the true prophet's duty in Ezekiel 3:16-21;

20. To make them fly] RM 'as birds.'

22. The truth of prophecy may be judged by its moral tendency. Whatever encourages sin betrays itself as false: see Jeremiah 23:22. By promising him life] RV 'and be saved alive.'

(d) On Insincere Enquirers and those who answer them (Eze 14:1-11)

The Jewish elders of Tel-abib again came to consult Ezekiel, evidently with idolatrous leanings in their hearts. God commanded him to speak a warning to all such enquirers, calling them to forsake idolatry, and threatening that God Himself would answer them by destroying them if they persisted in their sin. The prophet who should answer such people according to their desire would share their fate.

3. The stumblingblock, etc.] idolatry: see Ezekiel 7:19. Should I be enquired of?] Such enquiry was a mockery of God.

4. That I may take, etc.] Sin hardens the heart and so leads on to destruction. This is a self-acting law of divine retribution, and so in a sense the result is God's doing. But God does not seek to ensnare men. On the contrary, He pleads with them to forsake their evil way (Eze 12:6).

9. When he hath spoken a tiling'] RV 'and speaketh a word.' A true prophet will not answer insincere enquirers at all, but will leave it to God to answer them by destruction (Eze 12:7-8). To give any answer is to be a false prophet, deceived if not consciously deceiving. I.. have deceived that prophet] the same idea as that of the 'lying spirit' from the Lord by which Ahab's false prophets were inspired (1 Kings 22:19-23; 2Ch 18:18-22). The meaning can only be that the deception is the penalty of previous disloyalty to truth. No man becomes a false prophet without blame on his own part. To lend oneself to the purposes of insincere enquirers reveals a certain share of their spirit, which leads naturally to increasing blindness. As this law is of God's appointment the deception is in a certain sense His work. The OT. writers emphasised God's supreme control of all events, and were not troubled by the questions which may be raised as to the bearing of the events on the moral character of God. Hence they were not eareful to avoid exprèssions which appear startling to us.

10. The punishment of their iniquity] RV 'their iniquity.'

Punishment.. punishment] RV 'iniquity.. iniquity.'