We have here a prophecy of wrath against Judah and Jerusalem, which would more fitly have begun the next chapter than conclude this; for it has no dependence on what goes before, but that which follows in the beginning of the next chapter is the explication of it, when the people complained that this was a parable which they understood not. In this parable, 1. It is a forest that is prophesied against, the forest of the south field, Judah and Jerusalem. These lay south from Babylon, where Ezekiel now was, and therefore he is directed to set his face towards the south (Eze 20:46), to intimate to them that God had set his face against them, was displeased with them, and determined to destroy them. But, though it be a message of wrath which he has to deliver, he must deliver it with mildness and tenderness; he must drop his word towards the south; his doctrine must distil as the rain (Deu 32:2), that people's hearts might be softened by it, as the earth by the river of God, which drops upon the pastures of the wilderness (Psa 65:12) and which a south land more especially calls for, Jos 15:19. Judah and Jerusalem are called forests, not only because they had been full of people, as a wood of trees, but because they had been empty of fruit, for fruit-trees grow not in a forest; and a forest is put in opposition to a fruitful field, Isa 32:15. Those that should have been as the garden of the Lord, and his vineyard, had become like a forest, all overgrown with briers and thorns; and those that are so, that bring not forth the fruits of righteousness, God's word prophesies against. 2. It is a fire kindled in his forest that is prophesied of, Eze 20:47. All those judgments which wasted and consumed both the city and the country-sword, famine, pestilence, and captivity, are signified by this fire. (1.) It is a fire of God's own kindling: I will kindle a fire in thee; the breath of the Lord is not as a drop, but as a stream, of brimstone to set it on fire, Isa 30:33. He that had been himself a protecting fire about Jerusalem is now a consuming fire in it. All flesh shall see by the fury of this fire, and the desolations it shall make, especially when they compare it with the sins which had made them fuel for this fire, that it is the Lord that has kindled it (Eze 20:48), as a just avenger of his own injured honour. (2.) This conflagration shall be general: all orders and degrees of men shall be devoured by it - young and old, rich and poor, high and low. Even green trees, which the fire does not easily fasten upon, shall be devoured by this fire; even good people shall some of them be involved in these calamities; and if this be done in the green trees, what shall be done in the dry? The dry trees shall be as tinder and touch-wood to this fire. All faces (that is, all that covers the face of the earth) from the south of Canaan to the north, from Beer-sheba to Dan, shall be burnt therein. (3.) The fire shall not be quenched; no attempts to give check to the dissolution shall prevail. When God will ruin a nation, who or what can save it?

Now observe, 1. The people's reflection upon the prophet on occasion of this discourse. They said, Does he not speak parables? This was the language either of their ignorance or infidelity (the plainest truths were as parables to them), or of their malice and ill-will to the prophet. Note. It is common for those who will not be wrought upon by the word to pick quarrels with it; it is either too plain or too obscure, too fine or too homely, too common or too singular; something or other is amiss in it. 2. The prophet's complaint to God: Ah, Lord God! they say so and so of me. Note, It is a comfort to us, when people speak ill of us unjustly, that we have a God to complain to.

Ah Lord God - O my God, consider my situation; who will believe what I shall say? They put the evil day far from them.

Doth he not speak parables? - הלא ממשל משלים הוא halo memashshel meshalim hu, "Is not he a maker of parables?" Is it not his custom to deal in enigmas? His figures are not to be understood; we should not trouble ourselves with them. We are not obliged to fathom his meaning; and perhaps after all it does not refer to us, or will not be accomplished in our time, if it even respect the land. Thus they turned aside what might have done them good, and rejected the counsel of God against themselves.

By dividing the word with our neighbor we often lose the benefit both of threatenings and promises. They voluntarily shut their own eyes; and then God, in judgment, sealed them up in darkness.

Then said I, ah Lord God!.... The Septuagint version is, "by no means, Lord, Lord"; that is, let me not be sent on such an errand; at least, let it not be delivered in such figurative terms; or let not such a general calamity befall the people. The Targum is,

"receive my prayer, O Lord God;''

the prophet here either complains of the usage he had met with after delivering the above prophecy; or rather of what he had met with before, and which he expected again; and therefore desired either that he might be excused delivering the prophecy; or, however, that it might be delivered not in obscure and enigmatical terms, but in plain and easy ones:

they say of me, doth he not speak parables? as before, of a lion and her whelps; and of a vine, and its rods and branches, Eze 19:1 and now here again, of a fire, and a forest, and trees of it, green and dry; things not easily understood, and so not attended to and regarded; as if they should say, this man brings us nothing but parables, riddles, and enigmas, and such sort of unintelligible stuff, not worth minding; and rather appears as a man delirious and mad than a prophet. Wherefore Ezekiel seems to desire that he might be sent to them with a message more plainly expressed; and which might excite their attention and regard, and not expose him to their ridicule and contempt; and accordingly we find it is explained and expressed in clearer terms in the next chapter.

Next: Ezekiel Chapter 21

Ezekiel complains that by this parabolic form of prophecy he only makes himself and it a jest to his countrymen. God therefore in Eze. 21:1-32 permits him to express the same prophecy more plainly.

Next: Ezekiel Chapter 21