Yahweh’s word came to me, saying,
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Yahweh’s word came to me, saying,
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Again the word of the LORD came unto me, saying,
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And the word of the LORD came unto me, saying:
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Explain this verse (9 sources)
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John Trapp 1656 · Public Domain Eze 28:20 Again the word of the LORD came…
Eze 28:20 Again the word of the LORD came unto me, saying,
Ver. 20. Again the word of the Lord.] See Eze 18:1.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain God's glory is his great end, both in all…
God's glory is his great end, both in all the good and in all the evil which proceed out of the mouth of the Most High; so we find in these verses. 1. God will be glorified in the destruction of Zidon, a city that lay near to Tyre, was more ancient, but not so considerable, had a dependence upon it and stood and fell with it. God says here, I am against thee, O Zidon! and I will be glorified in the midst of thee, Eze 28:22. And again, "Those that would not know be gentler methods shall be made to know that I am the Lord, and I alone, and that I am a just and jealous God, when I shall have executed judgments in her, destroying judgments, when I shall have done execution according to justice and according to the sentence passed, and so shall be sanctified in her." The Zidonians, it should seem, were more addicted to idolatry than the Tyrians were, who, being men of business and large conversation, were less under the power of bigotry and superstition. The Zidonians were noted for the worship of Ashtaroth; Solomon introduced it, Kg1 11:5. Jezebel was daughter to the king of Zidon, who brought the worship of Baal into Israel (Kg1 16:31); so that God had been much dishonoured by the Zidonians. Now, says he, I will be glorified, I will be sanctified. The Zidonians were borderers upon the land of Israel, where God was known, and where they might have got the knowledge of him and have learned to glorify him; but, instead of that, they seduced Israel to the worship of their idols. Note, When God is sanctified he is glorified, for his holiness is his glory; and those whom he is not sanctified and glorified by he will be sanctified and glorified upon, by executing judgments upon them, which declare him a just avenger of his own and his people's injured honour. The judgments that shall be executed upon Zidon are war and pestilence, two wasting depopulating judgments, Eze 28:23. They are God's messengers, which he sends on his errands, and they shall accomplish that for which he sends them. Pestilence and blood shall be sent into her streets; there the dead bodies of those shall lie who perished, some by the plague, occasioned perhaps through ill diet when the city was besieged, and some by the sword of the enemy, most likely the Chaldean armies, when the city was taken, and all were put to the sword. Thus the wounded shall be judged; when they are dying of their wounds they shall judge themselves, and others shall say, They justly fall. Or, as some read it, They shall be punished by the sword, that sword which has commission to destroy on every side. It is God that judges, and he will overcome. Nor is it Tyre and Zidon only on which God would execute judgments, but on all those that despised his people Israel, and triumphed in their calamities; for this was now God's controversy with the nations that were round about them, Eze 28:26. Note, When God's people are under his correcting hand for their faults he takes care, as he did concerning malefactors that were scourged, that they shall not seem vile to those that are about them, and therefore takes it ill of those who despise them and so help forward the affliction when he is but a little displeased, Zac 1:15. God regards them even in their low estate; and therefore let not men despise them. 2. God will be glorified in the restoration of his people to their former safety and prosperity. God had been dishonoured by the sins of his people, and their sufferings too had given occasion to the enemy to blaspheme (Isa 52:5); but God will now both cure them of their sins and ease them of their troubles, and so will be sanctified in them in the sight of the heathen, will recover the honour of his holiness, to the satisfaction of all the world, Eze 28:25. For, (1.) They shall return to the possession of their own land again: I will gather the house of Israel out of their dispersions, in answer to that prayer (Psa 106:27), Save us, O Lord our God! and gather us from among the heathen; and in pursuance of that promise (Deu 30:4), Thence will the Lord thy God gather thee. Being gathered, they shall be brought in a body, to dwell in the land that I have given to my servant Jacob. God had an eye to the ancient grant, in bringing them back, for that remained in force, and the discontinuance of the possession was not a defeasance of the right. He that gave it will again give it. (2.) They shall enjoy great tranquillity there. When those that have been vexatious to them are taken off they shall live in quietness; there shall be no more a pricking brier nor a grieving thorn, Eze 28:24. They shall have a happy settlement, for they shall build houses, and plant vineyards; and they shall enjoy a happy security and serenity there; they shall dwell safely, shall dwell with confidence, and there shall be none to disquiet them or make them afraid, Eze 28:26. This never had full accomplishment in the body of that people, for after their return out of captivity they were ever and anon molested by some bad neighbour or other. Nor has the gospel-church been ever quite free from pricking briers and grieving thorns; yet sometimes the church has rest, and believers always dwell safely under the divine protection and may be quiet from the fear of evil. But the full accomplishment of this promise is reserved for the heavenly Canaan, when all the saints shall be gathered together, and every thing that offends shall be removed, and all griefs and fears for ever banished.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Again, the word of the Lord came unto me,....…
Again, the word of the Lord came unto me,.... After the prophecy of the destruction of the prince and king of Tyre, concerning a neighbouring city:
saying as follows:
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 20–26. Prophecy against Sidon
20–26. Prophecy against Sidon
See on ch. Eze_25:1. The passage has three parts:
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(1) Eze_28:20-23. The Lord shall send great judgments on Zidon, by which means he shall get his greatness and holiness recognised, and they shall know that he is God. (2) Eze_28:24. Thus shall all that vex Israel round about come to an end and cease. (3) Eze_28:25-26. Israel when restored shall thus dwell securely, all that were hostile to her having been removed; and she shall know Jehovah her God to be God alone. These words suggest the explanation both of the judgments upon the nations and of the position which they occupy in the prophet’s Book. See introd to ch. 25.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 20-23. The judgment of Zidon.
Vers. 20-23. The judgment of Zidon.
I PARTNERS IN GUILT WILL BE PARTNERS IN DOOM. Tyre and Zidon were constantly associated together by reason of their nearness to one another, and their common interests and actions. Zidon followed Tyre in its degenerate course of wickedness. Thus, like Sodom and Gomorrah, Type and Zidon were commonly named together as conjoined in an ugly pre-eminence of wickedness. (e.g. Luk_10:14) There is no security in such companionship. We gain nothing by following a multitude to do evil. (Exo_23:2) When a large province rebels, there is more hope of immunity than when a few citizens behave seditiously, because the central government may not be strong enough to cope with the more serious disturbance. But in dealing with the Almighty such considerations do not apply. God can as easily destroy two cities as one. The number of sinners does not dilute the guilt of the separate individuals; it cannot mitigate their doom.
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II UNPROSPEROUS SINNERS WILL BE PUNISHED AS WELL AS PROSPEROUS ONES. Tyre was prosperous; Zidon was unprosperous. At least, the history of Zidon is that of a decline in influence compared with the growing importance of Tyre. The oldest and most prominent settlement of the Canaanites, (Gen_10:15) and the representative of the whole Canaanitish trade, (Gen_49:13) Zidon had gradually declined until it had become virtually, if not nominally, a dependence of Type. But though she reaped less earthly good from her wickedness, she did not therefore escape punishment. There is a superstitious notion that those people who suffer adversity on earth will be spared further punishment after death. But this notion is utterly without warrant, unless it can be proved that the last farthing is paid, and we can scarcely be bold enough to assert that anything of the kind has happened to the most unfortunate. Further, it is sometimes thought that failure exonerates. The evil deed is not carried out to perfection because the doer of it is hampered by external circumstances. This fact is no mitigation of his guilt. He would have consummated his wickedness had he been able to do so. Then he is guilty of the full completion of it, for the sin lies in the intention. Lastly, it is perhaps secretly thought that obscurity will hide from judgment. It was not so with Zidon. God sees all.
III GOD IS CONCERNED WITH WHAT WE REGARD AS SECONDARY IN IMPORTANCE. He even gets glory through his just treatment of such a second-rate place as Zidon. God is too great to need to confine his attention to what is only of primary importance. As this is true of judgment, so it is also true of redemption. God does not only get glory through "pestilence and blood." His highest glory is seen in the redemption of the world. This redemption is not only for the great and notable.
Second-rate characters are not beneath the attention of Christ. His salvation is for all for the obscure, the neglected, the unfortunate.
Vers. 20-26. The end of Divine judgment.
This severe condemnation of the idolatrous and vicious Zidon, coupled with the very gracious promise to Israel, with which the prophecy concludes, many instruct us
I WHY AND HOW GOD IS AGAINST US. "I am against thee, O Zidon" (Ver. 22). And we know that Jehovah was expressing his high displeasure and was warning of serious national disaster (Ver. 23) because of the iniquities of the state. The worst forms of religious superstition had long existed idolatrous rites accompanied by immoral practices; the city was utterly corrupt; its condition called for Divine rebuke and chastisement. And the prophet delivers the one while he foretells the other, in the Name of the Lord. God may be "against" us. Not that he ever wishes us evil; (Eze_33:11) on the contrary, he always desires the return and restoration of the worst. (Luk_15:7) But God is against us:
1. When our spirit and our life are wrong; when these are irreverent, immoral, unworthy, mischievous.
2. He then is seriously displeased with us, especially when his special kindness to us demands a very different return. (Joh_3:19)
3. He rebukes us in his Word he condemns us in the strong but yet the merciful language which his Son and his human spokesmen have uttered in his Name; and he chastens us, he sends us, as individual souls, that which answers to the national distresses here announced (Ver. 23). He lets sickness and suffering, or defeat and disappointment, or opposition and overthrow, or bereavement and loneliness, come to our home or our heart; we are laid low; some "sword" goes through us, and we are among the slain.
II HIS AIM JUDGMENT. Jehovah would smite Zidon, that that city, darkened in its mind by its long-continued guilt, might be enlightened; that it might understand that its licentious goddess was impotent to help in the hour of peril, and might know that God "was the Lord" (Vers. 22-24). God"s purpose in permitting or in sending trouble to the home and sorrow to the soul, is restorative. He seeks to enlighten, and, by enlightening, to restore us.
1. He wishes us to understand clearly that the earthly forces and human attachments in which we have been putting our trust and seeking our satisfaction are wholly insufficient to us; that they break down when we most need their help; that they are vain; and that we are wrong.
2. He desires to lead us back to himself to his side and to his service; to an absolute trust in his Son our Savior; and to a whole-hearted consecration to his holy service. And it is well worth while to suffer anything and everything that we may "know that he is Lord;" that we nay recognize in him the Savior in whom to hide, the Divine Friend whom we can love with all the strength of our soul, the Leader whom we can follow at every step, the Lord whom it is both our sacred duty and our lasting joy to serve in every sphere.
III His PROMISE TO HIS PEOPLE. (Vers. 24, 26.) How far this prediction has been fulfilled is matter of sacred history; perhaps it is one of those promises which are only realized by "the springing and germinant" fulfillment of which Lord Bacon speaks. Beside
(1) the historical, there is
(2) the spiritual; and there is also
(3) the heavenly fulfillment.
Of these three, the second is found in the spiritual condition of those who, by a full surrender of spirit to their Divine Lord, find a perfect rest in him. (Mat_11:28; Joh_14:27; Php_4:7; Eph_3:16-19) The last will be found when the thorns and the briers which here are felt even in "the garden of the Lord" shall have been cut away by the strong hand of the Divine Husbandman, and there shall be beauty without decay, joy without suffering or satiety, life without any fear of death or of decline.
Thorn without flowers; flowers on the thorn, Then thornless, everlasting bloom. Three crowns; the first when Faith has worn, And Hope the next, with brow still torn, Love shall the last assume. C.
Vers. 20-24. God glorified in the execution of judgment.
the word of the Lord came unto me, saying, Son of man, set thy face against Zidon," etc. Zidon was "an ancient and wealthy city of Phoenicia, on the eastern coast of the Mediterranean Sea, less than twenty English miles to the north of Tyre," and on the extreme northwestern border of the land of Israel. The Hebrew word Tsidon signifies" Fishing," and indicates the earliest employment of its inhabitants. The land in the neighborhood of Zidon was of great fertility. "Adjoining the city there are luxuriant gardens and orchards, in which there is a profusion of the finest fruit trees suited to the climate." "The gardens of Zidon," says Dean Stanley, "are conspicuous even from a distance." In early times Zidon seems to have been a more important city than its neighbor, Tyro. (cf. Jos_11:8 Jos_19:28) Homer, in his poems, makes no mention of Tyro, but several times he mentions Zidon and the Zidonians. But from the time of Solomon until the invasion of Nebuchadnezzar, Zidon appears to have been less influential than Tyro. Our text declares the judgment of God against Zidon, and that in that judgment he will be glorified; and it suggests that he is glorified .
I IN THE REASONS OF HIS JUDGMENT. These reasons maybe arranged under two heads.
1. The conduct of the Zidonians in relation to himself. They were idolaters, worshipping Baal, the sun-god, (1Ki_16:31) and Ashtoreth as their tutelary goddess. (1Ki_11:5, 1Ki_11:33; 2Ki_23:13) It was from them that these idolatries had been introduced amongst the chosen people. The influence of Zidonian women upon the religious character of Solomon was most deplorable; and the marriage of Ahab to Jezebel, a Zidonian princess, was prolific of most disastrous consequences to the kingdom of Israel, both religiously and in other ways. The Zidonians might have obtained the knowledge of the true God from their neighbors the Israelites, and have turned to him in heart and life, if they had been so disposed. But instead of that, they corrupted Israel with their idols. Thus they robbed God of his rightful honor and praise. And his glory he will not give to another, neither his praise unto graven images. (Isa_42:8)
2. The conduct of the Zidonians in relation to his people. We have already spoken of their evil influence over them religiously. In other ways they were troublesome to them. They had been as "a pricking brier" and "a grieving thorn" to Israel (ver 24). There is probably a reference in this verse to Num_33:55 and Jos_23:13. And, like others of theneighbors of the Israelites, the Zidonians seem to have rejoiced in their troubles and distresses. They are said to have done despite unto them" (Ver. 24). They had made them smart with their contempt and derision. The Lord takes notice of this, and will judge them for it. Says Hengstenberg, "While the Lord chastises his own people with an unsparing rod, he visits the neighboring heathen nations for the wrong which they have done to his people, as if it were directed against himself, and verifies in them his word, "He that toucheth you toucheth the apple of his eye"." (Zec_2:8) Thus we see that there were good reasons for this judgment. God does not punish any person or people without just cause.
His work is perfect; For all his ways are judgment; A god of faithfulness and without iniquity, Just and right is he. (Deu_32:4)
and judgment are the foundation of thy throne"; (Psa_89:14) "Righteous and true are thy ways, thou King of the ages". (Rev_15:3)
II IN THE NATURE OF HIS JUDGMENT. "I will send into her pestilence, and blood in her streets; and the wounded shall fall in the midst of her, with the sword upon her on every side" (Ver. 23). This judgment by pestilence and sword call hardly be said to have been executed in the invasion by Nebuchadnezzar, seeing that Zidon submitted to him apparently without offering any serious resistance. But this threatening of pestilence and sword may point to the sufferings of the Zidonians at a later period of their history, in consequence of their revolt against the Persians, to whom they were then subject. Zidon was at that time a wealthy and flourishing city; and the revolt would probably have been successful but for the treachery of Tennes, their king, who, in fulfillment of a compact with Artaxerxes Ochus, the Persian monarch, betrayed into his "power one hundred of the most distinguished citizens of Zidon, who were all shot to death with javelins. Five hundred other citizens, who went out to the king with ensigns of supplication, shared the same fate; and by concert between Tennes and Mentor, the Persian troops were admitted within the gates, and occupied the city walls. The Zidonians, before the arrival of Ochus, had burnt their vessels to prevent any one leaving the town; and when they saw themselves surrounded by the Persian troops, they adopted the desperate resolution of shutting themselves up with their families, and setting fire each man to his own house (B.C. 351). Forty thousand persons are said to have perished in the flames. Tennes himself did not save his own life, as Ochus, notwithstanding his promise to the contrary, put him to death. The privilege of searching the ruins" for the gold and silver they contained was sold by Artaxerxes for money. But our point is that the character of this judgment contributes to the glory of God. Whether we refer the prophecy to the conquest by Nebuchadnezzar, or to the terrible transactions connected with the revolt against the Persian power, or to both, there was nothing arbitrary on God"s part in the execution of the judgment. The Lord did not, as it were, go out of his way to inflict it. The Zidonians may be said to have brought it upon themselves. Yet all was regulated and controlled by the providence of God. The Divine punishment of sin is never an arbitrary infliction, but the natural working of a necessary law. The penalty is the natural consequence of the transgression. The suffering is the fruit of the sin.
III IN THE EFFECT OF HIS JUDGMENT. A twofold effect is exhibited by the prophet.
1. Relief and blessing to the people of the Lord. "And there shall be no more a pricking brier unto the house of Israel, nor a grieving thorn of any that be round about them, that did despite unto them" (Ver. 24). This refers not to the Zidonians alone, but to the other peoples who, being neighbors to the house of Israel, had been a trouble unto them. They "that are round about them, that did despite unto them," would cease to molest and distress them. "God s judgment on the ungodly tends to the good of his Church.
2. Acknowledgment of the supremacy of the Lord. Twice in this brief paragraph it is said of the Zidonians, And they shall know that I am the Lord." (These words, which occur so frequently in this book, we noticed in Eze_6:7, 10 7:4) The people of Zidon "must recognize or experience him in his operations, whom they obstinately refused to recognize willingly" (Hengstenberg). It is also said of the Israelites, "they shall know that I am the Lord God." In the relief afforded to them and the deliverances wrought for them they would recognize the presence and power and supremacy of Jehovah. Thus "the Lord of hosts is exalted in judgment, and God the Holy One is sanctified in righteousness". W.J. (Isa_5:16)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain God's Judgment on Sidon
God's Judgment on Sidon
Sidon, the partner of Tyre in opposing Nebuchadrezzar, will be its partner in destruction (Eze_28:20-23). The overthrow of the heathen nations will vindicate the supreme power of the God of Israel, will prepare the way for His people's restoration to their own land, and will ensure their security and peace in the future (Eze_28:24-26). These last vv. have an important bearing on the significance of all Ezekiel's prophecies against the nations.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Prophecy Against Zidon
Prophecy Against Zidon
v. 20. Again the word of the Lord came unto me, saying,
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v. 21. Son of man, set thy face against Zidon, the other large city of Phoenicia, and formerly its capital, and prophesy against it
v. 22. and say, Thus saith the Lord God, whose powerful rule extends over all the earth, Behold, I am against thee, O Zidon; and I will be glorified in the midst of thee, namely, by carrying out this sentence of judgment upon her; and they shall know that I am the Lord, the one true God, when I shall have executed judgments in her and shall be sanctified in her, her overthrow redounding to the setting forth of His holiness.
v. 23. For I will send into her pestilence and blood into her streets, two of the three great scourges of war; and the wounded shall be judged in the midst of her, the slain falling everywhere, by the sword upon her on every side; and they shall know that I am the Lord.
v. 24. And there shall be no more a pricking brier unto the house of Israel, namely, by the continual temptation and offense which the people of Zidon gave to the Jews, nor any grieving thorn of all that are round about them, all the surrounding heathen nations, Cf Jos 23:13, that despised them, for it was on account of this contempt that the heathen first ensnared Israel in sin and then became the instrument of punishing them; and they shall know that I am the Lord God.
v. 25. Thus saith the Lord God, in rounding out this section of His prophecy, When I shall have gathered the house of Israel from the people among whom they are scattered, in the Babylonian captivity, and shall be sanctified in them in the sight of the heathen, namely, by their repentant return to the true worship, then shall they dwell in their land that I have given to My servant Jacob.
v. 26. And they shall dwell safely therein, in peace and security, and shall build houses and plant vineyards, as in times of perfect peace; yea, they shall dwell with confidence, in firm trust in the God of their salvation, when I have executed judgments upon all those that despise them round about them, by taking every advantage of them; and they shall know that I am the Lord, their God. The Messianic era was prepared, in a measure, by the return of the repentant Jews to the home of their fathers, and the Lord had His congregation in their midst from that time on; but the full realization of the tenor of these words did not come until the kingdom of the Messiah was established by the preaching of the Gospel of God’s mercy by Jesus and by His apostles.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the word of Yahweh came
the word of Yahweh came
This is an idiom that is used to introduce something that God told his prophets or his people. See how you translated this in Ezekiel 3:16. AT: "Yahweh spoke this message" or "Yahweh spoke these words" (See: Idiom)
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Son of man
"Son of a human being" or "Son of humanity." God calls Ezekiel this to emphasize that Ezekiel is only a human being. God is eternal and powerful, but humans are not. See how you translated this in Ezekiel 2:1. AT: "Mortal person" or "Human"
set your face against Sidon
Sidon was far away, so Ezekiel could not see it, but staring in that direction would be a symbol of harming the people there. See how you translated a similar phrase in Ezekiel 6:2. AT: "Turn toward Sidon and stare" or "stare toward Sidon so that the people there will be harmed" (See: Symbolic Action)
prophesy against
"prophesy about the bad things that will happen to." See how you translated this in Ezekiel 4:7.
Behold!
"Look!" or "Listen!" or "Pay attention to what I am about to tell you!"
I will be glorified in your midst
This can be stated in active form. AT: "I will reveal my glory among you" (See: Active or Passive)
know that I am Yahweh
When Yahweh says that people will know that he is Yahweh, he is implying that they will know that he is the one true God who has supreme authority and power. See how you translated this in Ezekiel 6:7. AT: "understand that I am Yahweh, the one true God" or "realize that I, Yahweh, have supreme power and authority" (See: Assumed Knowledge and Implicit Information)
when I execute justice within you
The abstract noun "justice" can be translated using the verb "judge." AT: "when I judge you" (See: Abstract Nouns)
I will be shown to be holy in you
This can be stated in active form. AT: "I will use you to show you that I am holy" (See: Active or Passive)
translationWords
Sidon
prophet
Lord Yahweh
glory
just
holy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 28:20-24 No specific charges are made against Sidon, Tyre’s…
28:20-24 No specific charges are made against Sidon, Tyre’s close neighbor to the north, though presumably it was guilty of similar offenses. Its rejoicing at Judah’s destruction would not last.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.