Eze 32:27, Rev 22:11 | JFB | STEP | 27. they shall not lie with the mighty —that is, they shall not have separate tombs such as mighty conquerors have: but shall all be heaped together in one pit, as is the case with the vanquished [GROTIUS ]. HAVERNICK reads it interrogatively, "Shall they not lie with the mighty that are fallen?" But English Version is supported by the parallel ( ), to which Ezekiel refers, and which represents them as not lying as mighty kings lie in a grave, but cast out of one, as a carcass trodden under foot. with . . . weapons of war —alluding to the custom of burying warriors with their arms ( 1 Maccabees 13:29 ). Though honored by the laying of "their swords under their heads," yet the punishment of "their iniquities shall be upon their bones." Their swords shall thus attest their shame, not their glory ( ), being the instruments of their violence, the penalty of which they are paying.

Ezekiel 32:27

27. they shall not lie with the mighty—that is, they shall not have separate tombs such as mighty conquerors have: but shall all be heaped together in one pit, as is the case with the vanquished [GROTIUS]. HAVERNICK reads it interrogatively, "Shall they not lie with the mighty that are fallen?" But English Version is supported by the parallel (Isa 14:18, 19), to which Ezekiel refers, and which represents them as not lying as mighty kings lie in a grave, but cast out of one, as a carcass trodden under foot.

with . . . weapons of war—alluding to the custom of burying warriors with their arms (1 Maccabees 13:29). Though honored by the laying of "their swords under their heads," yet the punishment of "their iniquities shall be upon their bones." Their swords shall thus attest their shame, not their glory (Mt 26:52), being the instruments of their violence, the penalty of which they are paying.

Revelation of John 22:11

11. unjust—"unrighteous"; in relation to one's fellow men; opposed to "righteous," or "just" (as the Greek may be translated) below. More literally, "he that doeth unjustly, let him do unjustly still."

filthy—in relation to one's own soul as unclean before God; opposed to holy," consecrated to God as pure. A omits the clause, "He which is filthy let him be filthy still." But B supports it. In the letter of the Vienne and Lyons Martyrs (in EUSEBIUS) in the second century, the reading is, "He that is lawless (Greek, 'anomos') let him be lawless; and he that is righteous let him be righteous (literally, 'be justified') still." No manuscript is so old. A, B, Vulgate, Syriac, Coptic, ANDREAS, and CYPRIAN read, "let him do righteousness" (1Jo 2:29; 3:7). The punishment of sin is sin, the reward of holiness is holiness. Eternal punishment is not so much an arbitrary law, as a result necessarily following in the very nature of things, as the fruit results from the bud. No worse punishment can God lay on ungodly men than to give them up to themselves. The solemn lesson derivable from this verse is, Be converted now in the short time left (Re 22:10, end) before "I come" (Re 22:7, 12), or else you must remain unconverted for ever; sin in the eternal world will be left to its own natural consequences; holiness in germ will there develop itself into perfect holiness, which is happiness.