{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"EZK","commentaryId":"jamieson-fausset-brown","name":"Ezekiel","commonName":"Ezekiel","introduction":"The name Ezekiel means \"(whom) God will strengthen\" [GESENIUS]; or, \"God will prevail\" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see Kg2 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.\n\nHe was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the \"rebellious house\" \"of stubborn front and hard heart,\" and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.\n\nRABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or \"Sacred Writings,\" not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea. \n\n\n\nNext: Ezekiel Chapter 1\n\n","order":26,"numberOfChapters":48,"sha256":"77a36f7a59a5d4db239b980af31f7a75c9b226da690c4d0154330b6770f5cfc5","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/EZK/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"EZK","chapter":1},"lastChapterNumber":48,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/EZK/48.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"EZK","chapter":48},"totalNumberOfVerses":932},"chapter":{"number":21,"content":[{"type":"verse","number":3,"content":["righteous . . . wicked--not contradictory of Eze 18:4, Eze 18:9 and Gen 18:23. Ezekiel here views the mere outward aspect of the indiscriminate universality of the national calamity. But really the same captivity to the \"righteous\" would prove a blessing as a wholesome discipline, which to the \"wicked\" would be an unmitigated punishment. The godly were sealed with a mark (Eze 9:4), not for outward exemption from the common calamity, but as marked for the secret interpositions of Providence, overruling even evil to their good. The godly were by comparison so few, that not their salvation but the universality of the judgment is brought into view here.\n\n"]},{"type":"verse","number":4,"content":["The \"sword\" did not, literally, slay all; but the judgments of God by the foe swept through the land \"from the south to the north.\"\n\n"]},{"type":"verse","number":6,"content":["with the breaking of thy loins--as one afflicted with pleurisy; or as a woman, in labor-throes, clasps her loins in pain, and heaves and sighs till the girdle of the loins is broken by the violent action of the body (Jer 30:6).\n\n"]},{"type":"verse","number":7,"content":["The abrupt sentences and mournful repetitions imply violent emotions.\n\n"]},{"type":"verse","number":9,"content":["sword--namely, of God (Deu 32:41). The Chaldeans are His instrument.\n\n"]},{"type":"verse","number":10,"content":["to make a sore slaughter--literally, \"that killing it may kill.\" \n\nglitter--literally, \"glitter as the lightning flash\": flashing terror into the foe. \n\nshould we . . . make mirth--It is no time for levity when such a calamity is impending (Isa 22:12-13). \n\nit contemneth the rod of my son, &c.--The sword has no more respect to the trivial \"rod\" or scepter of Judah (Gen 49:10) than if it were any common \"tree.\" \"Tree\" is the image retained from Eze 20:47; explained in Eze 21:2-3. God calls Judah \"My son\" (compare Exo 4:22; Hos 11:1). FAIRBAIRN arbitrarily translates, \"Perchance the scepter of My son rejoiceth; it (the sword) despiseth every tree.\"\n\n"]},{"type":"verse","number":11,"content":["the slayer--the Babylonian king in this case; in general, all the instruments of God's wrath (Rev 19:15).\n\n"]},{"type":"verse","number":12,"content":["terrors by reason of the sword, &c.--rather, \"they (the princes of Israel) are delivered up to the sword together with My people\" [GLASSIUS]. \n\nsmite . . . upon . . . thigh--a mark of grief (Jer 31:19).\n\n"]},{"type":"verse","number":13,"content":["it is a trial--rather, \"There is a trial\" being made: the sword of the Lord will subject all to the ordeal. \"What, then, if it contemn even the rod\" (scepter of Judah)? Compare as to a similar scourge of unsparing trial, Job 9:23. \n\nit shall be no more--the scepter, that is, the state, must necessarily then come to an end. Fulfilled in part at the overthrow of Judah by Nebuchadnezzar, but fully at the time of \"Shiloh's\" (Messiah's) coming (Gen 49:10), when Judea became a Roman province.\n\n"]},{"type":"verse","number":14,"content":["smite . . . hands together-- (Num 24:10), indicative of the indignant fury with which God will \"smite\" the people. \n\nsword . . . doubled the third time--referring to the threefold calamity:--(1) The taking of Zedekiah (to whom the \"rod,\" or scepter, may refer); (2) the taking of the city; (3) the removal of all those who remained with Gedaliah. \"Doubled\" means \"multiplied\" or \"repeated.\" The stroke shall be doubled and even trebled. \n\nof the slain--that is, by which many are slain. As the Hebrew is singular, FAIRBAIRN makes it refer to the king, \"the sword of the great one that is slain,\" or \"pierced through.\" \n\nentereth . . . privy chambers-- (Jer 9:21). The sword shall overtake them, not merely in the open battlefield, but in the chambers whither they flee to hide themselves (Kg1 20:30; Kg1 22:25). MAURER translates, \"which besieged them\"; FAIRBAIRN, \"which penetrates to them.\" English Version is more literal.\n\n"]},{"type":"verse","number":15,"content":["point--\"the whirling glance of the sword\" [FAIRBAIRN]. \"The naked (bared) sword\" [HENDERSON]. \n\nruins--literally, \"stumbling-blocks.\" Their own houses and walls shall be stumbling-blocks in their way, whether they wish to fight or flee. \n\nmade bright--made to glitter. \n\nwrapped, &c.--namely, in the hand of him who holds the hilt, or in its scabbard, that the edge may not be blunt when it is presently drawn forth to strike. GESENIUS, translates, \"sharpened,\" &c.\n\n"]},{"type":"verse","number":16,"content":["Apostrophe to the sword. \n\nGo . . . one way--or, \"Concentrate thyself\"; \"Unite thy forces on the right hand\" [GROTIUS]. The sword is commanded to take the nearest route for Jerusalem, \"whither their face was set,\" whether south or north (\"right hand or left\"), according to where the several parts of the Chaldean host may be. \n\nor other, . . . on the left--rather \"set thyself on the left.\" The verbs are well-chosen. The main \"concentration\" of forces was to be on \"the right hand,\" or south, the part of Judea in which Jerusalem was, and which lay south in marching from Babylon, whereas the Chaldean forces advancing on Jerusalem from Egypt, of which Jerusalem was north, were fewer, and therefore \"set thyself\" is the verb used.\n\n"]},{"type":"verse","number":17,"content":["Jehovah Himself smites His hands together, doing what He had commanded Ezekiel to do (see on Eze 21:14), in token of His smiting Jerusalem; compare the similar symbolical action (Kg2 13:18-19). \n\ncause . . . fury to rest--give it full vent, and so satisfy it (Eze 5:13).\n\n"]},{"type":"verse","number":19,"content":["two ways--The king coming from Babylon is represented in the graphic style of Ezekiel as reaching the point where the road branched off in two ways, one leading by the south, by Tadmor or Palmyra, to Rabbath of Ammon, east of Jordan; the other by the north, by Riblah in Syria, to Jerusalem--and hesitating which way to take. Ezekiel is told to \"appoint the two ways\" (as in Eze 4:1); for Nebuchadnezzar, though knowing no other control but his own will and superstition, had really this path \"appointed\" for him by the all-ruling God. \n\nout of one land--namely, Babylon. \n\nchoose . . . a place--literally \"a hand.\" So it is translated by FAIRBAIRN, \"make a finger-post,\" namely, at the head of the two ways, the hand post pointing Nebuchadnezzar to the way to Jerusalem as the way he should select. But MAURER rightly supports English Version. Ezekiel is told to \"choose the place\" where Nebuchadnezzar should do as is described in Eze 21:20-21; so entirely does God order by the prophet every particular of place and time in the movements of the invader.\n\n"]},{"type":"verse","number":20,"content":["Rabbath of the Ammonites--distinct from Rabbah in Judah (Sa2 12:26). Rabbath is put first, as it was from her that Jerusalem, that doomed city, had borrowed many of her idols. \n\nto Judah in Jerusalem--instead of simply putting \"Jerusalem,\" to imply the sword was to come not merely to Judah, but to its people within Jerusalem, defended though it was; its defenses on which the Jews relied so much would not keep the foe out.\n\n"]},{"type":"verse","number":21,"content":["parting--literally, \"mother of the way.\" As \"head of the two ways\" follows, which seems tautology after \"parting of the way,\" HAVERNICK translates, according to Arabic idiom, \"the highway,\" or principal road. English Version is not tautology, \"head of the two ways\" defining more accurately \"parting of the way.\" \n\nmade . . . bright--rather, \"shook,\" from an Arabic root. \n\narrows--Divination by arrows is here referred to: they were put into a quiver marked with the names of particular places to be attacked, and then shaken together; whichever came forth first intimated the one selected as the first to be attacked [JEROME]. The same usage existed among the Arabs, and is mentioned in the Koran. In the Nineveh sculptures the king is represented with a cup in his right hand, his left resting on a bow; also with two arrows in the right, and the bow in the left, probably practising divination. \n\nimages--Hebrew, \"teraphim\"; household gods, worshipped as family talismans, to obtain direction as to the future and other blessings. First mentioned in Mesopotamia, whence Rachel brought them (Gen 31:19, Gen 31:34); put away by Jacob (Gen 35:4); set up by Micah as his household gods (Jdg 17:5); stigmatized as idolatry (Sa1 15:23, Hebrew; Zac 10:2, Margin). \n\nliver--They judged of the success, or failure, of an undertaking by the healthy, or unhealthy, state of the liver and entrails of a sacrifice.\n\n"]},{"type":"verse","number":22,"content":["Rather, \"In his right hand was [is] the divination,\" that is, he holds up in his right hand the arrow marked with \"Jerusalem,\" to encourage his army to march for it. \n\ncaptains--The Margin, \"battering-rams,\" adopted by FAIRBAIRN, is less appropriate, for \"battering-rams\" follow presently after [GROTIUS]. \n\nopen the mouth in . . . slaughter--that is, commanding slaughter: raising the war cry of death. Not as GESENIUS, \"to open the mouth with the war shout.\"\n\n"]},{"type":"verse","number":23,"content":["Unto the Jews, though credulous of divinations when in their favor, Nebuchadnezzar's divination \"shall be (seen) as false.\" This gives the reason which makes the Jews fancy themselves safe from the Chaldeans, namely, that they \"have sworn\" to the latter \"oaths\" of allegiance, forgetting that they had violated them (Eze 17:13, Eze 17:15-16, Eze 17:18). \n\nbut he, &c.--Nebuchadnezzar will remember in consulting his idols that he swore to Zedekiah by them, but that Zedekiah broke the league [GROTIUS]. Rather, God will remember against them (Rev 16:19) their violating their oath sworn by the true God, whereas Nebuchadnezzar kept his oath sworn by a false god; Eze 21:24 confirms this.\n\n"]},{"type":"verse","number":24,"content":["Their unfaithfulness to Nebuchadnezzar was a type of their general unfaithfulness to their covenant God. \n\nwith the hand--namely, of the king of Babylon.\n\n"]},{"type":"verse","number":25,"content":["profane--as having desecrated by idolatry and perjury his office as the Lord's anointed. HAVERNICK translates, as in Eze 21:14, \"slain,\" that is, not literally, but virtually; to Ezekiel's idealizing view Zedekiah was the grand victim \"pierced through\" by God's sword of judgment, as his sons were slain before his eyes, which were then put out, and he was led a captive in chains to Babylon. English Version is better: so GESENIUS (Ch2 36:13; Jer 52:2). \n\nwhen iniquity shall have an end-- (Eze 21:29). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (Eze 35:5).\n\n"]},{"type":"verse","number":26,"content":["diadem--rather, \"the miter\" of the holy priest (Exo 28:4; Zac 3:5). His priestly emblem as representative of the priestly people. Both this and \"the crown,\" the emblem of the kingdom, were to be removed, until they should be restored and united in the Mediator, Messiah (Psa 110:2, Psa 110:4; Zac 6:13), [FAIRBAIRN]. As, however, King Zedekiah alone, not the high priest also, is referred to in the context, English Version is supported by GESENIUS. \n\nthis shall not be the same--The diadem shall not be as it was [ROSENMULLER]. Nothing shall remain what it was [FAIRBAIRN]. \n\nexalt . . . low, . . . abase . . . high--not the general truth expressed (Pro 3:34; Luk 1:52; Jam 4:6; Pe1 5:5); but specially referring to Messiah and Zedekiah contrasted together. The \"tender plant . . . out of the dry ground\" (Isa 53:2) is to be \"exalted\" in the end (Eze 21:27); the now \"high\" representative on David's throne, Zedekiah, is to be \"abased.\" The outward relations of things shall be made to change places in just retaliation on the people for having so perverted the moral relations of things [HENGSTENBERG].\n\n"]},{"type":"verse","number":27,"content":["Literally, \"An overturning, overturning, overturning, will I make it.\" The threefold repetition denotes the awful certainty of the event; not as ROSENMULLER explains, the overthrow of the three, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to. \n\nit shall be no more, until he come whose fight it is--strikingly parallel to Gen 49:10. Nowhere shall there be rest or permanence; all things shall be in fluctuation until He comes who, as the rightful Heir, shall restore the throne of David that fell with Zedekiah. The Hebrew for \"right\" is \"judgment\"; it perhaps includes, besides the right to rule, the idea of His rule being one in righteousness (Psa 72:2; Isa 9:6-7; Isa 11:4; Rev 19:11). Others (Nebuchadnezzar, &c.), who held the rule of the earth delegated to them by God, abused it by unrighteousness, and so forfeited the \"right.\" He both has the truest \"right\" to the rule, and exercises it in \"right.\" It is true the tribal \"scepter\" continued with Judah \"till Shiloh came\" (Gen 49:10); but there was no kingly scepter till Messiah came, as the spiritual King then (Joh 18:36-37); this spiritual kingdom being about to pass into the literal, personal kingdom over Israel at His second coming, when, and not before, this prophecy shall have its exhaustive fulfilment (Luk 1:32-33; Jer 3:17; Jer 10:7; \"To thee doth it appertain\").\n\n"]},{"type":"verse","number":28,"content":["Lest Ammon should think to escape because Nebuchadnezzar had taken the route to Jerusalem, Ezekiel denounces judgment against Ammon, without the prospect of a restoration such as awaited Israel. Jer 49:6, it is true, speaks of a \"bringing again of its captivity,\" but this probably refers to its spiritual restoration under Messiah; or, if referring to it politically, must refer to but a partial restoration at the downfall of Babylon under Cyrus. \n\ntheir reproach--This constituted a leading feature in their guilt; they treated with proud contumely the covenant-people after the taking of Jerusalem by Nebuchadnezzar (Eze 25:3, Eze 25:6; Zep 2:9-10), and appropriated Israel's territory (Jer 49:1; Amo 1:13-15). \n\nfurbished, to consume--MAURER punctuates thus, \"Drawn for the slaughter, it is furbished to devour ('consume'), to glitter.\" English Version, \"to consume because of the glittering,\" means, \"to consume by reason of the lightning, flash-like rapidity with which it falls.\" Five years after the fall of Jerusalem, Ammon was destroyed for aiding Ishmael in usurping the government of Judea against the will of the king of Babylon (Kg2 25:25; Jer 41:15) [GROTIUS].\n\n"]},{"type":"verse","number":29,"content":["see vanity . . . divine a lie--Ammon, too, had false diviners who flattered them with assurances of safety; the only result of which will be to \"bring Ammon upon the necks,\" &c., that is, to add the Ammonites to the headless trunks of the slain of Judah, whose bad example Ammon followed, and \"whose day\" of visitation for their guilt \"is come.\" \n\nwhen their iniquity shall have an end--See on Eze 21:25.\n\n"]},{"type":"verse","number":30,"content":["Shall I cause it to return into his sheath--namely, without first destroying Ammon. Certainly not (Jer 47:6-7). Others, as the Margin, less suitably read it imperatively, \"Cause it to return,\" that is, after it has done the work appointed to it. \n\nin the land of thy nativity--Ammon was not to be carried away captive as Judah, but to perish in his own land.\n\n"]},{"type":"verse","number":31,"content":["blow against thee in, &c.--rather, \"blow upon thee with the fire,\" &c. Image from smelting metals (Eze 22:20-21). \n\nbrutish--ferocious. \n\nskilful to destroy--literally, \"artificers of destruction\"; alluding to Isa 54:16.\n\n"]},{"type":"verse","number":32,"content":["thy blood shall be--that is, shall flow. \n\nbe no more remembered--be consigned as a nation to oblivion.\n\nRepetition 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.\n\n\n\n\nNext: Ezekiel Chapter 22\n\n"]}],"introduction":"PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)\n\nthe holy places--the three parts of the temple: the courts, the holy place, and the holiest. If \"synagogues\" existed before the Babylonian captivity, as Psa 74:8 seems to imply, they and the proseuchÃ&brvbr, or oratories, may be included in the \"holy places\" here.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/EZK/21.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"EZK","chapter":21},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/EZK/22.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"EZK","chapter":22},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/EZK/20.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"EZK","chapter":20},"numberOfVerses":27}