A rebuke to the false prophetesses, and a declaration that God will confound them, and deliver their victims from their snares. Women were sometimes inspired by the true God, as were Miriam, Deborah, Hannah, and Huldah; but an order of prophetesses was unknown among the people of God, and the existence of such a class in the last days of the kings of Judah was a fresh instance of declension into pagan usages.

Ezekiel 13:18-21. Render thus: "Woe to the women that" put charms on every finger-joint, that set veils upon heads of every height to ensnare souls. "Will ye" ensnare "the souls of my people," and keep your own souls alive, and will ye profane my name "among my people for handfuls of barley and pieces of bread, to slay the souls that should not die, and to" keep alive "the souls that should not live, by lying to my people" who listen to "a lie? Wherefore thus saith the Lord God, Behold" I will come upon your charms, where ye are ensnaring the souls like birds; "and I will tear them from your arms and will let the souls go" free, "even the souls" which ye are ensnaring like birds. "Your" veils "also will I tear, and deliver my people out of your hand, and they shall be no more in your hand to be" ensnared; "and ye shall know that I am the Lord."

Most ancient interpreters and many modern interpreters have understood the "pillows" (or charms) and "kerchiefs" (or veils), as appliances to which the sorcerers had resort in order to attract notice. The veil was a conspicuous ornament in the east - women whatever their "stature" (or, height) putting them on - and it was worn by magicians in order to seem more mysterious and awful.

Set thy face against the daughters of thy people, which prophesy - From this it appears that there were prophetesses in the land of Israel, that were really inspired by the Lord: for as a false religion necessarily implies a true one, of which it is the ape; so false prophetesses necessarily imply true ones, whom they endeavored to imitate.

That there were true prophetesses among the Jews is evident enough from such being mentioned in the sacred writings. Miriam, the sister of Moses Exodus 15:20; Numbers 12:2; Deborah, Judges 4:4; Huldah, 2 Kings 22:14; Anna, the daughter of Phanuel, Luke 2:36; the four daughters of Philip the deacon, Acts 21:9.

Calmet observes that there was scarcely a heresy in the primitive Church that was not supported and fomented by seducing women.

Likewise, thou son of man, set thy face against the daughters of thy people,.... The false prophetesses; for as there were women in some ages, who had the true spirit of prophecy, as Miriam, Deborah, and Huldah, Exodus 15:20; so there were some that pretended to it, who had it not, as Noadiah in the times of Nehemiah, Nehemiah 6:14; and such there were in the times of Ezekiel; against whom he is bid to set his face, and look them out of countenance, and make them ashamed; who, contrary to the modesty of the sex, had impudently taken upon them to prophesy to the people; and such have been since in the times of the Gospel, as Jezebel, Revelation 2:20; and Prisca, Maximilia, Quintilia, and others:

who prophesy out of their own heart; as the men did, Ezekiel 13:2; what their own hearts suggested to them; what came into their minds, and their own fancies and imaginations led them to; what was according to their carnal affections and desires, and agreeable to those that heard them:

and prophesy thou against them; declare their prophecies false; warn the people from giving heed to them; and foretell what shall befall them for deceiving the people.

Against the False Prophetesses

As the Lord had not endowed men only with the gifts of prophecy, but sometimes women also, e.g., Miriam, Deborah, and Huldah; so women also rose up along with the false prophets, and prophesied out of their own hearts without being impelled by the Spirit of God. Ezekiel 13:17-19. Their conduct. - Ezekiel 13:17. And thou, son of man, direct thy face towards the daughters of thy people, who prophesy out of their heart and prophesy against them, Ezekiel 13:18. And say, Thus saith the Lord Jehovah, Woe to those who sew coverings together over all the joints of my hands, and make caps for the head of every size, to catch souls! Ye catch the souls of my people, and keep your souls alive. Ezekiel 13:19. And ye profane me with my people for handfuls of barley and for pieces of bread, to slay souls which should not die, and to keep alive which should not live, by your lying to my people who hearken to lying. - Like the prophets in Ezekiel 13:2, the prophetesses are here described as prophesying out of their own heart (Ezekiel 13:17); and in Ezekiel 13:18 and Ezekiel 13:19 their offences are more particularly described. The meaning of these verses is entirely dependent upon the view to be taken of ידי, which the majority of expositors, following the lead of the lxx, the Syriac, and the Vulgate, have regarded as identical with ידים or יד, and understood as referring to the hands of the women or prophetesses. But there is nothing to justify the assumption that ידי is an unusual form for ידים, which even Ewald takes it to be (Lehrbuch, 177a). Still less can it stand for the singular יד. And we have not sufficient ground for altering the text, as the expression זרועתיכם in Ezekiel 13:20 (I will tear the כּסתות from your arms) does not require the assumption that the prophetesses had hidden their arms in כסתות; and such a supposition is by no means obviously in harmony with the facts.

The word כּסתות, from כּסת, with ת fem. treated as a radical letter (cf. Ewald, 186e), means a covering or concealment equals כּסוּת. The meaning "cushion" or "pillow" (lxx προσκεφάλαια, Vulg. pulvilli) is merely an inference drawn from this passage, and is decidedly erroneous; for the word תּפר (to sew together) is inapplicable to cushions, as well as the phrase על כּל־אצּילי ידי, inasmuch as cushions are not placed upon the joints of the hands, and still less are they sewed together upon them. The latter is also a decisive reason for rejecting the explanation given by Hvernick, namely, that the kesâthōth were carpets, which were used as couches, and upon which these voluptuous women are represented as reclining. For cushions or couches are not placed upon, but under, the arm-joints (or elbows) and the shoulders, which Hvernick understands by אצּילי יד. This also overthrows another explanation given of the words, namely, that they refer to carpets, which the prophetesses had sewed together for all their arm-joints, so as to form comfortable beds upon splendid carpets, that they may indulge in licentiousness thereon. The explanation given by Ephraem Syrus, and adopted by Hitzig, namely, that the kesâthōth were amulets or straps, which they would round their arm-joints when they received or delivered their oracles, is equally untenable. For, as Kliefoth has observed, "it is evident that there is not a word in the text about adultery, or amulets, or straps used in prayer." And again, when we proceed to the next clause, the traditional rendering of מספּחות, as signifying either pillows (ὑπαυχένια, Symm.; cervicalia, Vulg.) or broad cloaks equals מטפּחות (Hitzig, Hvernick, etc.), is neither supported by the usage of the language, nor in harmony with על ראשׁ. Mispâchōth, from sâphach, to join, cannot have any other meaning in the present context than a cap fitting close to the head; and על must denote the pattern which was followed, as in Psalm 110:4; Esther 9:26 : they make the caps after (answering to) the head of every stature. The words of both clauses are figurative, and have been correctly explained by Kliefoth as follows: "A double charge is brought against the prophetesses. In the first place, they sew coverings together to wrap round all the joints of the hand of God, so that He cannot touch them; i.e., they cover up and conceal the word of God by their prophesying, more especially its rebuking and threatening force, so that the threatening and judicial arm of God, which ought above all to become both manifest and effective through His prophetic word, does not become either one or the other. In the second place, they make coverings upon the heads of men, and construct them in such a form that they exactly fit the stature or size or every individual, so that the men neither hear nor see; i.e., by means of their flattering lies, which adapt themselves to the subjective inclinations of their hearers at the time, they cover up the senses of the men, so that they retain neither ear nor eye for the truth." They do both of these to catch souls. The inevitable consequence of their act is represented as having been intended by them; and this intention is then still further defined as being to catch the souls of the people of God; i.e., to allure them to destruction, and take care of their own souls. The clause הנּפשׁות תּצודדנה is not to be taken as a question, "Will ye catch the souls?" implying a doubt whether they really thought that they could carry on such conduct as theirs with perfect impunity (Hvernick). It contains a simple statement of what really took place in their catching of souls, namely, "they catch the souls of the people of God, and preserve their own souls;" i.e., they rob the people of God of their lives, and take care of their own (Kliefoth). לעמּי is used instead of the genitive (stat. constr.) to show that the accent rests upon עמּי. And in the same way we have לכנה instead of the suffix. The construction is the same as in 1 Samuel 14:16. Ezekiel 13:19 shows how great their sin had been. They profane God among His people; namely, by delivering the suggestions of their own heart to the people as divine revelations, for the purpose of getting their daily bread thereby (cf. Micah 3:5); by hurling into destruction, through their lies, those who are only too glad to listen to lying; by slaying the souls of the people which ought to live, and by preserving those which ought not to live, i.e., their own souls (Deuteronomy 18:20). The punishment for this will not fail to come.

Likewise, thou son of man, set thy face against the daughters of thy people, which prophesy out of their own heart; and prophesy thou against them,

17. set thy face-put on a bold countenance, fearlessly to denounce them (Eze 3:8, 9; Isa 50:7).

daughters-the false prophetesses; alluded to only here; elsewhere the guilt specified in the women is the active share they took in maintaining idolatry (Eze 8:14). It was only in extraordinary emergencies that God bestowed prophecy on women, for example on Miriam, Deborah, Huldah (Ex 15:20; Jud 4:4; 2Ki 22:14); so in the last days to come (Joe 2:28). The rareness of such instances enhanced their guilt in pretending inspiration.

13:17-23 It is ill with those who had rather hear pleasing lies than unpleasing truths. The false prophetesses tried to make people secure, signified by laying them at ease, and to make them proud, signified by the finery laid on their heads. They shall be confounded in their attempts, and God's people shall be delivered out of their hands. It behoves Christians to keep close to the word of God, and in every thing to seek the teaching of the Holy Spirit. Let us so trust the promises of God as to keep his commandments.