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Commentary on Ezekiel 13 verses 1–9
1 ¶ And the word of the LORD came unto me, saying,
2 Son of man, prophesy against the prophets of Israel that prophesy, and say thou unto them that prophesy out of their own hearts, Hear ye the word of the LORD;
3 Thus saith the Lord GOD; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!
4 O Israel, thy prophets are like the foxes in the deserts.
5 Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the LORD.
6 They have seen vanity and lying divination, saying, The LORD saith: and the LORD hath not sent them: and they have made others to hope that they would confirm the word.
7 Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it; albeit I have not spoken?
8 Therefore thus saith the Lord GOD; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord GOD.
9 And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord GOD.
The false prophets, who are here prophesied against, were some of them at Jerusalem (Jer 23:14): I have seen in the prophets at Jerusalem a horrible thing; some of them among the captives in Babylon, for to them Jeremiah writes (Jer 29:8), Let not your diviners, that be in the midst of you, deceive you. And as God's prophets, though at a distance from each other in place or time, yet preached the same truths, which was an evidence that they were guided by one and the same good Spirit, so the false prophets prophesied the same lies, being actuated by one and the same spirit of error. There were little hopes of bringing them to repentance, they were so hardened in their sin; yet Ezekiel must prophesy against them, in hopes that the people might be cautioned not to hearken to them; and thus a testimony will be left upon record against them, and they will thereby be left inexcusable.
Ezekiel had express orders to prophesy against the prophets of Israel; so they called themselves, as if none but they had been worthy of the name of Israel's prophets, who were indeed Israel's deceivers. But it is observable that Israel was never imposed upon by pretenders to prophecy till after they had rejected and abused the true prophets; as, afterwards, they were never deluded by counterfeit messiahs till after they had refused the true Messiah and rejected him. These false prophets must be required to hear the word of the Lord. They took upon them to speak what concerned others as from God; let them now hear what concerned themselves as from him. And two things the prophet is directed to do: -
I. To discover their sin to them, and to convince them of that if possible, or thereby to prevent their proceeding any further, by making manifest their folly unto all men, Ti2 3:9. They are here called foolish prophets (Eze 13:3), men that did not at all understand the business they pretended to; to make fools of the people they made fools of themselves, and put the greatest cheat upon their own souls. Let us see what is here laid to their charge. 1. They pretend to have a commission from God, whereas he never sent them. They thrust themselves into the prophetic office, without warrant from him who is the Lord God of the holy prophets, which was a foolish thing; for how could they expect that God should own them in a work to which he never called them? They are prophets out of their own hearts (so the margin reads it, Eze 13:2), prophets of their own making, Eze 13:6. They say, The Lord saith; they pretend to be his messengers, but the Lord has not sent them, has not given them any orders. They counterfeit the broad seal of heaven, than which they cannot do a greater indignity to mankind, for hereby they put a reproach upon divine revelation, lessen its credit, and weaken its credibility. When these pretenders are found to be deceivers atheists and infidels will thence infer, They are all so. The Lord has not sent them; for though crafty enough in other things like the foxes, and very wise for the world, yet they are foolish prophets and have no experimental acquaintance with the things of God. Note, Foolish prophets are not of God's sending, for whom he sends he either finds fit or makes fit. Where he gives warrant he gives wisdom. 2. They pretend to have instructions from God, whereas he never made himself and his mind known to them: They followed their own spirit (Eze 13:3); they delivered that as a message from God which was the product either of their subtle invention, to serve a turn for themselves, or of their own crazed and heated imagination, to give vent to a fancy. For they have seen nothing, they have not really had any heavenly vision; they pretend that what they say the Lord saith it, but God disowns it: "I have not spoken it, I never said it, never meant any such thing." What they delivered was not what they had seen or heard, as that is which the ministers of Christ deliver (Jo1 1:1), but either what they had dreamed or what they thought would please those they coveted to make an interest in; this is called their seeing vanity and lying divination (Eze 13:6); they pretended to have seen that which they did not see, and produced that as a divine truth which they knew to be false. To the same purport (Eze 13:7): You have see a vain vision and spoken a lying divination, which had no divine original and would have no effect, but would certainly be disproved by the event; the words are changed (Eze 13:8): You have spoken vanity and seen lies; what they saw and what they said was all alike, a mere sham; they saw nothing, they said nothing, to the purpose, nothing that could be relied on or that deserved regard. Again (Eze 13:9), They see vanity and divine lies; they pretended to have had visions, as the true prophets had, whereas really they had none, but either it was the creature of their own fancy (they thought they had a vision, as men in a delirium do, that was seeing vanity) or it was a fiction of their own politics, and they knew they had none, and then they saw lies, and divined lies. See Jer 23:16, etc. Note, Since the devil is universally know to be the father of lies, those put the highest affront imaginable upon God who tell lies, and then father them upon him. But those that had put God's character upon Satan, in worshipping devils, arrived at length at such a pitch of impiety as to put Satan's character upon God. 3. They took no care to prevent the judgments of God that were breaking in upon the kingdom. They are like the foxes in the deserts, running to and fro, and seeming to be in a great hurry, but it was to get away and shift for their own safety, not to do any good: The hireling flees, and leaves the sheep. They are like foxes that are greedy of prey for themselves, crafty and cruel to feed themselves. But (Eze 13:5), "You have not gone up into the gaps, nor made up the hedge of the house of Israel. A breach is made in their fences, at which judgments are ready to pour in upon them, and then, if ever, is the time to do them service; but you have done nothing to help them." They should have made intercession for them, to turn away the wrath of God; but they were not praying prophets, had no interest in heaven nor intercourse with heaven (as prophets used to have, Gen 20:7) and so could do them no service that way. They should have made it their business by preaching and advice to bring people to repentance and reformation, and so have made up the hedge, and put a stop to the judgments of God; but this was none of their care: they contrived how to pleased people, not how to profit them. They saw a deluge of profaneness and impiety breaking in upon the land, waging war with virtue and holiness, and threatening to crush them and bear them down, and then they should have come in to the help of the Lord, to the help of the Lord against the mighty, by witnessing against the wickedness of the time and place they lived in; but they thought that would be as dangerous a piece of service as standing in a breach to make it good against the besiegers, and therefore they declined it, did nothing to stem the tide, stood not in the battle against vice and immorality, but basely deserted the cause of religion and reformation, in the day of the Lord, when it was proclaimed, Who is on the Lord's side? Who will rise up for me against the evil-doers? Psa 94:16. Those were unworthy the name of prophets that could think so favourably of sin, and had so little zeal for God and the public welfare. 4. They flattered people into a vain hope that the judgments God had threatened would never come, whereby they hardened those in sin whom they should have endeavoured to turn from sin (Eze 13:6): They have made others to hope that all should be well, and they should have peace, though they went on still in their trespasses, and that the event would confirm the word. They were still ready to say, "We will warrant you that these troubles will be at an end quickly, and we shall be in prosperity again." as if their warrants would confirm false prophecies, in defiance of God himself.
II. He is directed to denounce the judgments of God against them for these sins, from which their pretending to the character of prophets would not exempt them. 1. In general, here is a woe against them (Eze 13:3), and what that woe is we are told (Eze 13:8). Behold, I am against you, saith the Lord God. Note, Those are in a woeful condition that have God against them. Woe, and a thousand woes, to those that have made him their enemy. 2. In particular, they are sentenced to be excluded from all the privileges of the commonwealth of Israel, for they are adjudged to have forfeited them all (Eze 13:9): God's hand shall be upon them, to seize them and bring them to his bar, to shut them out from his presence, and they will find it a fearful thing to fall into his hands. They pretend to be prophets, particular favourites of heaven, and authorized to preside in the congregation of his church on earth; but, by pretending to the honours they were not entitled to, they lost those that otherwise they might have enjoyed, Mat 5:19. Their doom is, (1.) To be expelled from the communion of saints, and not to be looked upon as belonging to it: They shall not be in the secret of my people; their folly shall be so clearly manifested that they shall never be consulted, nor their advice asked; they shall not be present at any debates about public affairs. Or, rather, they shall not be in the assembly of God's people for religious worship, for they shall be ashamed to show their heads there, when they are proved by the events to be false prophets, and, like Cain, shall go out from the presence of the Lord. The people that are deceived by them shall abandon them, and resolve to have no more to do with them. Those that usurped Moses's chair shall not be allowed so much as a door-keeper's place. In the great day they shall not stand in the congregation of the righteous (Psa 1:5), when God gathers his saints together to him (Psa 50:5, Psa 50:16), to be for ever with him. (2.) To be expunged out of the book of the living. They shall die in their captivity, and shall die childless, shall leave no posterity to take their denomination from them, and so their names shall not be found among those who either themselves or their posterity returned out of Babylon, of whom a particular account was kept in a public register, which was called the writing of the house of Israel, such as we have Ezra 2. They shall not be found among the living in Jerusalem, Isa 4:3. Or they shall not be found written among those whom God has from eternity chosen to be vessels of his mercy to eternity. We read of those who prophesied in Christ's name, and yet he will tell them that he never knew them (Mat 7:22, Mat 7:23), because they were not among those that were given to him. The Chaldee paraphrase reads it, They shall not be written in the writing of eternal life, which is written for the righteous of the house of Israel. See Psa 69:28. (3.) To be for ever excluded from the land of Israel. God has sworn in his wrath concerning them that they shall never enter with the returning captives into the land of Canaan, which a second time remains a rest for them. Note, Those who oppose the design of God's threatenings, and will not be awed and influenced by them, forfeit the benefit of his promises, and cannot expect to be comforted and encouraged by them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON EZEKIEL 2:1
There is no kind of sin about which Scripture is silent and about which it does not teach its readers.
JeromeAD 420
HOMILIES ON THE PSALMS 15 (PS 82)
The Ishmaelites represent those who are a law unto themselves, who yield to their own capricious hearts and evil desires. Ezekiel expresses the same thought: “Son of man, prophesy against the prophets that prophesy their own thought and do whatever their spirit impels.” We, however, must not follow our own inclinations and be labeled Ishmaelites, “obedient to themselves,” but rather be called Ishmael, “obedient to God.”
JeromeAD 420
COMMENTARY ON EZEKIEL 4:13.1-3
Whatever was said at that time to the people of Israel now applies to the church. The holy prophets are apostles and apostolic people, but the lying and raging prophets are all heretics, whose leaders invent things from their own heart; the people are led astray by them and acquiesce in the falsehoods of others.
JeromeAD 420
Commentary on Ezekiel
(Chapter 13, Verses 1, 2) And the word of the Lord came to me, saying: Son of man, prophesy against the prophets of Israel who prophesy, and say to those who prophesy from their own heart: Hear the word of the Lord: Thus says the Lord God. This is what we have added: 'who prophesy,' and say to those who prophesy from their own heart, which the Septuagint omitted, and because it is not found in Hebrew, they added, 'and you shall prophesy' and say to them. This is a message against false prophets who deceived the people and, against God's commands, prophesied something else. And let it not bother anyone that they are called prophets, for Holy Scripture has this custom, that it names each one of its prophecies and speeches a prophet, just as the prophets are called Baal, and the prophets of idols, and the prophets of confusion. Hence the apostle Paul also calls a Greek poet a prophet: A certain one of their own prophets said, Cretans are always liars, evil beasts, lazy gluttons (Titus 1). And in Hosea we read: Like a prophet driven mad, a man carrying the Spirit (Hosea 9:7). But whatever was said to the people of Israel at that time is now applied to the Church: so that the holy prophets may be the apostles and apostolic men. But the false and mad prophets are all heretics, whose leaders invent falsehoods from their own hearts; and those who are led astray by them believe in the lies of others.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 13:1 serves as a foundational declaration, unequivocally establishing the divine origin and absolute authority of the prophetic message that follows. This concise verse acts as an authoritative preamble to God's severe indictment against the false prophets and prophetesses in Israel, making it clear that the words Ezekiel is about to deliver are not his own human thoughts or speculations, but a direct, unadulterated, and powerful revelation from the sovereign LORD Himself, thereby distinguishing his true prophetic ministry from the deceptive pronouncements of those who speak from their own imaginations.
CONTEXT
Literary Context: Ezekiel 13:1 marks a significant transition within the book of Ezekiel. It immediately follows a series of intense oracles of judgment against Jerusalem and Judah (chapters 4-12), which vividly depict the impending siege, famine, and exile through symbolic actions and direct pronouncements. Chapter 12, in particular, concludes with a strong emphasis on the certainty and imminence of God's judgment, dispelling any false hopes of a delayed fulfillment. With chapter 13, the focus shifts from the people's general sin and the city's impending doom to a specific and crucial group: the false prophets and prophetesses who perpetuated deceit and undermined the true prophetic word. This introductory verse, "And the word of the LORD came unto me, saying," functions as a critical literary device, signaling a new, divinely initiated message and setting the stage for the severe condemnation of those who speak lies in God's name, as detailed in Ezekiel 13:3-16. It underscores that the ensuing denunciation of false prophecy is not Ezekiel's personal opinion, but God's authoritative judgment.
Historical & Cultural Context: Ezekiel ministered during one of the most tumultuous periods in Judah's history: the Babylonian exile. Following Nebuchadnezzar's first siege of Jerusalem in 597 BC, many, including Ezekiel, had been deported to Babylon. While the true prophets like Jeremiah in Jerusalem and Ezekiel among the exiles proclaimed messages of judgment, repentance, and a prolonged exile (e.g., Jeremiah 29:8-9), a multitude of false prophets flourished. These charlatans offered comforting but deceptive messages of peace, a swift return from exile, and the immediate restoration of the temple and nation. This created a deeply confusing and dangerous spiritual environment, as the people were desperate for hope and often preferred the soothing lies to the harsh truth. In this context, it was absolutely imperative for God to clearly authenticate His true messengers and expose the charlatans who exploited the people's desperation and desire for comfort, making the divine authentication of Ezekiel's message in this verse particularly vital.
Key Themes: This verse introduces and reinforces several pivotal themes that resonate throughout Ezekiel and the broader prophetic literature. Foremost is the theme of Divine Revelation, emphasizing that God is not silent but actively communicates His will, truth, and judgment to humanity, particularly through His chosen prophets. This directly connects to the theme of Prophetic Authority, where the prophet's legitimacy and the power of their message are derived solely from the divine source, not from personal charisma, popular appeal, or human wisdom. The phrase "the word of the LORD came unto me" also underscores the critical theme of Discernment, implicitly challenging the audience to distinguish between God's authentic word and human fabrications, a theme that becomes explicitly central in the subsequent verses of Ezekiel 13. Ultimately, by establishing the divine origin of the message, this verse sets the stage for the theme of Divine Judgment against those who corrupt God's truth and lead His people astray, highlighting God's righteous anger against spiritual deception.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Ezekiel 13:1 is Formulaic Language. The phrase "And the word of the LORD came unto me, saying" is a recurring prophetic formula found throughout the books of the Old Testament prophets (e.g., Jeremiah 1:2, Hosea 1:1, Joel 1:1). This repetition serves several crucial functions: it establishes the Divine Authority of the message, distinguishing it unequivocally from human opinion, political commentary, or personal bias; it emphasizes the Authenticity of the prophet's calling, as he is merely a faithful mouthpiece for God; and it creates a sense of Anticipation in the reader, signaling that a significant, divinely ordained, and often weighty message is about to unfold. The simplicity of the verse, coupled with its profound implications regarding the source of truth, also demonstrates a form of Understatement, as this brief introduction precedes a powerful and scathing denunciation of those who dared to speak without God's authorization.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 13:1 grounds the entire subsequent prophecy in the bedrock of divine revelation. It highlights God's active involvement in human history, not merely as a distant deity but as one who speaks directly to His people through chosen vessels. This verse underscores the fundamental theological truth that all true prophecy and spiritual authority originate from God alone. In a world saturated with competing voices and claims to truth, this declaration serves as a timeless reminder that discerning God's authentic message requires attentiveness to its divine source and character. The stark contrast with the false prophets, who speak from their own hearts and imaginations, emphasizes the critical importance of distinguishing between human wisdom and divine truth, a discernment vital for the spiritual health of God's people then and now. It establishes the standard by which all prophetic claims, and indeed all spiritual teachings, must be judged: their origin in the unadulterated word of the sovereign LORD.
REFLECTION AND APPLICATION
Ezekiel 13:1 serves as a profound and enduring reminder that the ultimate source of truth and spiritual guidance is God Himself. In an age of abundant information, diverse voices, and a proliferation of spiritual claims, this verse calls us to critically evaluate the origin and authority of every message we encounter, especially those claiming spiritual insight or divine revelation. Just as Ezekiel's message was authenticated by its divine source, so too must our faith, understanding, and worldview be rooted in God's revealed Word. This verse challenges us to cultivate a deep hunger for God's truth, to diligently study Scripture as the primary means through which He speaks today, and to pray for discernment so that we may distinguish between genuine divine revelation and human fabrication, thereby avoiding deception and building our lives on an unshakeable foundation of truth. It compels us to ask: Is what I am hearing, reading, or believing truly "the word of the LORD," or is it merely the word of man, however well-intentioned or appealing?
Questions for Reflection
FAQ
What is the significance of the phrase "the word of the LORD came unto me" in prophetic literature?
Answer: This phrase is a foundational and recurring formula throughout the Old Testament prophetic books, signaling that the message delivered by the prophet is not of human origin but is a direct, authoritative revelation from God Himself. It serves to authenticate the prophet's ministry and imbue their words with divine authority, distinguishing them from false prophets who speak from their own imagination or for personal gain. For instance, prophets like Jeremiah and Hosea begin their ministries with similar declarations, establishing the divine mandate behind their often challenging messages. This formula emphasizes that the prophet is merely a mouthpiece for God, ensuring that the audience understands the message carries the weight and truth of the Almighty.
CHRIST-CENTERED FULFILLMENT
While Ezekiel 13:1 directly concerns the authentication of God's word through His Old Testament prophets, it finds its ultimate and most profound fulfillment in the person of Jesus Christ. Jesus is not merely a prophet through whom the word of the Lord came; He is the Word of the Lord incarnate, as John 1:14 declares, "And the Word became flesh and dwelt among us." In Christ, God's self-revelation reaches its apex and perfect embodiment. The divine message, once delivered through diverse prophetic voices and in various forms, now resides fully and perfectly in one person. Jesus speaks with inherent authority, not because the word "came unto Him" from an external source, but because He is the very source of divine truth and revelation (John 14:6). He is the ultimate "Amen" to all of God's promises (2 Corinthians 1:20), embodying the powerful, active, and life-giving "word" that accomplishes God's purposes, just as Isaiah 55:11 foretold. Therefore, Ezekiel 13:1, by emphasizing the divine origin and authority of God's word, points forward to the supreme and final revelation of God's word in Jesus Christ, who perfectly communicates, embodies, and fulfills the Father's will for humanity.