Ezekiel 7
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Ezekiel 7
An End Is Come
1Moreover the word of the LORD came unto me, saying,
The Pulpit Commentary
The absence of any fresh date, and the fact that it is simply tacked on to the previous chapter by the copulative conjunction, shows that what follows belongs to the same group. The use of the phrase, the word of the Lord came unto me, shows, however, that there was an interval of silence, perhaps of meditation, followed by a fresh influx of inspiration; and, so far as we may judge from the more lyrical character of the chapter, a more intense emotion.
The absence of any fresh date, and the fact that it is simply tacked on to the previous chapter by the copulative conjunction, shows that what follows belongs to the same group. The use of the phrase, the word of the Lord came unto me, shows, however, that there was an interval of silence, perhaps of meditation, followed by a fresh influx of inspiration; and, so far as we may judge from the more lyrical character of the chapter, a more intense emotion.
2Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land.
Jamieson-Fausset-Brown
CHAPTER 7
Eze 7:1-27. Lamentation over the Coming Ruin of Israel; the Penitent Reformation of a Remnant; the Chain Symbolizing the Captivity.
2. An end, the end--The indefinite "an" expresses the general fact of God bringing His long-suffering towards the whole of Judea to an end; "the," following, marks it as more definitely fixed (Am 8:2).
CHAPTER 7
Eze 7:1-27. Lamentation over the Coming Ruin of Israel; the Penitent Reformation of a Remnant; the Chain Symbolizing the Captivity.
2. An end, the end--The indefinite "an" expresses the general fact of God bringing His long-suffering towards the whole of Judea to an end; "the," following, marks it as more definitely fixed (Am 8:2).
The Pulpit Commentary
An end, etc. The iteration of the word once more gives emphasis. The words read like an echo of Amo_8:2. The four corners (Hebrew, "wings") were probably, as with us, the north, east, south, and west. The phrase had been used before in Isa_11:12, and the thought meets us again, in the form of the "four winds," in Dan_11:4; Zec_2:6; Mat_24:31; Mar_13:27. The "end" in this case is either that of the siege of Jerusalem, or that of the existence of Israel as a nation. It was now drawing nigh—was, as we say, within measurable distance.
An end, etc. The iteration of the word once more gives emphasis. The words read like an echo of Amo_8:2. The four corners (Hebrew, "wings") were probably, as with us, the north, east, south, and west. The phrase had been used before in Isa_11:12, and the thought meets us again, in the form of the "four winds," in Dan_11:4; Zec_2:6; Mat_24:31; Mar_13:27. The "end" in this case is either that of the siege of Jerusalem, or that of the existence of Israel as a nation. It was now drawing nigh—was, as we say, within measurable distance.
3Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations.
The Pulpit Commentary
Now is the end upon thee, etc. We note the repetition of this and Eze_7:4 in Eze_7:8, Eze_7:9, as a kind of refrain in the lamentation. Stress is laid, and for the time laid exclusively, on the unpitying character of the Divine judgments. And this is followed as before, in Eze_6:14, by "Ye shall know that I am the Lord." Fear must teach men the lesson which love had failed to teach.
Now is the end upon thee, etc. We note the repetition of this and Eze_7:4 in Eze_7:8, Eze_7:9, as a kind of refrain in the lamentation. Stress is laid, and for the time laid exclusively, on the unpitying character of the Divine judgments. And this is followed as before, in Eze_6:14, by "Ye shall know that I am the Lord." Fear must teach men the lesson which love had failed to teach.
4And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the LORD.
Jamieson-Fausset-Brown
4. thine abominations--the punishment of thine abominations.
shall be in the midst of thee--shall be manifest to all. They and thou shall recognize the fact of thine abominations by thy punishment which shall everywhere befall thee, and that manifestly.
4. thine abominations--the punishment of thine abominations.
shall be in the midst of thee--shall be manifest to all. They and thou shall recognize the fact of thine abominations by thy punishment which shall everywhere befall thee, and that manifestly.
The Pulpit Commentary
Thine abominations shall be in the midst of thee, etc. These are, of course, primarily the idolatries of Israel. The people are to reap what they have sown. Their sins should be recognized in their punishment.
Thine abominations shall be in the midst of thee, etc. These are, of course, primarily the idolatries of Israel. The people are to reap what they have sown. Their sins should be recognized in their punishment.
Disaster Upon Disaster
5Thus saith the Lord GOD; An evil, an only evil, behold, is come.
Jamieson-Fausset-Brown
5. An evil, an only evil--a peculiar calamity such as was never before; unparalleled. The abruptness of the style and the repetitions express the agitation of the prophet's mind in foreseeing these calamities.
5. An evil, an only evil--a peculiar calamity such as was never before; unparalleled. The abruptness of the style and the repetitions express the agitation of the prophet's mind in foreseeing these calamities.
The Pulpit Commentary
An evil, an only evil, etc. The words imply that the evil would be unique in character, attracting men's notice, not needing repetition. Cornill, however, following Luther, gives "evil after evil," changing one letter m the Hebrew for "one," so as to get the word "after." For is come read, with the Revised Version, it cometh. It is the nearness, not the actual arrival, of the end, that is in the prophet's thoughts. He writes in B.C. 595-4. Jerusalem was not taken till B.C. 588.
An evil, an only evil, etc. The words imply that the evil would be unique in character, attracting men's notice, not needing repetition. Cornill, however, following Luther, gives "evil after evil," changing one letter m the Hebrew for "one," so as to get the word "after." For is come read, with the Revised Version, it cometh. It is the nearness, not the actual arrival, of the end, that is in the prophet's thoughts. He writes in B.C. 595-4. Jerusalem was not taken till B.C. 588.
6An end is come, the end is come: it watcheth for thee; behold, it is come.
Jamieson-Fausset-Brown
6. watcheth for thee--rather, "waketh for thee." It awakes up from its past slumber against thee (Psa 78:65, 66).
6. watcheth for thee--rather, "waketh for thee." It awakes up from its past slumber against thee (Psa 78:65, 66).
The Pulpit Commentary
It watcheth for thee; better, with the Revised Version, it awaketh against thee. So the LXX; Vulgate, Luther. The Hebrew presents a paronomasia between the noun and verb—hakketz, hekitz—which cannot be reproduced in English. The destined doom is thought of as rousing itself to its appointed work. The word is cognate with that rendered "awaketh" in Psa_78:65.
It watcheth for thee; better, with the Revised Version, it awaketh against thee. So the LXX; Vulgate, Luther. The Hebrew presents a paronomasia between the noun and verb—hakketz, hekitz—which cannot be reproduced in English. The destined doom is thought of as rousing itself to its appointed work. The word is cognate with that rendered "awaketh" in Psa_78:65.
7The morning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble is near, and not the sounding again of the mountains.
Jamieson-Fausset-Brown
7. The morning--so Chaldean and Syriac versions (compare Joe 2:2). Ezekiel wishes to awaken them from their lethargy, whereby they were promising to themselves an uninterrupted night (1Th 5:5-7), as if they were never to be called to account [Calvin]. The expression, "morning," refers to the fact that this was the usual time for magistrates giving sentence against offenders (compare Eze 7:10, below; Psa 101:8; Jr 21:12). Gesenius, less probably, translates, "the order of fate"; thy turn to be punished.
not the sounding again--not an empty echo, such as is produced by the reverberation of sounds in "the mountains," but a real cry of tumult is coming [Calvin]. Perhaps it alludes to the joyous cries of the grape-gatherers at vintage on the hills [Grotius], or of the idolaters in their dances on their festivals in honor of their false gods [Tirinus]. Havernick translates, "no brightness."
7. The morning--so Chaldean and Syriac versions (compare Joe 2:2). Ezekiel wishes to awaken them from their lethargy, whereby they were promising to themselves an uninterrupted night (1Th 5:5-7), as if they were never to be called to account [Calvin]. The expression, "morning," refers to the fact that this was the usual time for magistrates giving sentence against offenders (compare Eze 7:10, below; Psa 101:8; Jr 21:12). Gesenius, less probably, translates, "the order of fate"; thy turn to be punished.
not the sounding again--not an empty echo, such as is produced by the reverberation of sounds in "the mountains," but a real cry of tumult is coming [Calvin]. Perhaps it alludes to the joyous cries of the grape-gatherers at vintage on the hills [Grotius], or of the idolaters in their dances on their festivals in honor of their false gods [Tirinus]. Havernick translates, "no brightness."
The Pulpit Commentary
The morning is come unto thee, etc. In the only other passage in which the Hebrew noun occurs (Isa_28:5), it is translated "diadem," the meaning being strictly a circular ornament. Here the LXX. gives πλοκὴ, something twirled, out of which may come the meaning of the changes of fortune. Possibly, as in the familiar "wheel of fortune," that thought was involved in the circular form by itself. In the Tahnud it appears as the name of the goddess of fate at Ascalon (Furst). On the whole, I follow the Revised Version, Keil, and Ewald, in giving "thy doom." The "morning" of the Authorized Version probably rises from the thought that the dawn is, as it were, the glory and diadem of the day. The Vulgate gives contritio. The day of trouble; better, with the Revised Version, of tumult. The word is specially used of the noise of war (Isa_22:5; Amo_3:9; Zec_14:3). Not the sounding again upon the mountains. The first noun is not found in the Old Testament, but a closely allied form appears in Isa_16:9; Jer_25:30; Jer_48:33, for the song of the vintage. Not that, the prophet says, shall be heard on the mountains, but in its place the cry of battle and the noise of war. The LXX. "not with travail-pangs," and the Vulgate non gloriae montium, show that the word was in both cases a puzzle to the translators.
Eze_7:8, Eze_7:9
The verses repeat, like the burden of a lyric ode, but end more emphatically, ye shall know that I am Jehovah that smiteth.
The morning is come unto thee, etc. In the only other passage in which the Hebrew noun occurs (Isa_28:5), it is translated "diadem," the meaning being strictly a circular ornament. Here the LXX. gives πλοκὴ, something twirled, out of which may come the meaning of the changes of fortune. Possibly, as in the familiar "wheel of fortune," that thought was involved in the circular form by itself. In the Tahnud it appears as the name of the goddess of fate at Ascalon (Furst). On the whole, I follow the Revised Version, Keil, and Ewald, in giving "thy doom." The "morning" of the Authorized Version probably rises from the thought that the dawn is, as it were, the glory and diadem of the day. The Vulgate gives contritio. The day of trouble; better, with the Revised Version, of tumult. The word is specially used of the noise of war (Isa_22:5; Amo_3:9; Zec_14:3). Not the sounding again upon the mountains. The first noun is not found in the Old Testament, but a closely allied form appears in Isa_16:9; Jer_25:30; Jer_48:33, for the song of the vintage. Not that, the prophet says, shall be heard on the mountains, but in its place the cry of battle and the noise of war. The LXX. "not with travail-pangs," and the Vulgate non gloriae montium, show that the word was in both cases a puzzle to the translators.
Eze_7:8, Eze_7:9
The verses repeat, like the burden of a lyric ode, but end more emphatically, ye shall know that I am Jehovah that smiteth.
8Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations.
Jamieson-Fausset-Brown
8-9. Repetition of Eze 7:3, 4; sadly expressive of accumulated woes by the monotonous sameness.
8-9. Repetition of Eze 7:3, 4; sadly expressive of accumulated woes by the monotonous sameness.
9And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the LORD that smiteth.
10Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.
Jamieson-Fausset-Brown
10. rod ... blossomed, pride ... budded--The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Is 10:5; Jr 51:20). The rod sprouting (as the word ought to be translated), &c., implies that God does not move precipitately, but in successive steps. He as it were has planted the ministers of His vengeance, and leaves them to grow till all is ripe for executing His purpose. "Pride" refers to the insolence of the Babylonian conqueror (Jr 50:31, 32). The parallelism ("pride" answering to "rod") opposes Jerome's view, that "pride" refers to the Jews who despised God's threats; (also Calvin's, "though the rod grew in Chaldea, the root was with the Jews"). The "rod" cannot refer, as Grotius thought, to the tribe of Judah, for it evidently refers to the "smiteth" (Eze 7:9) as the instrument of smiting.
10. rod ... blossomed, pride ... budded--The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Is 10:5; Jr 51:20). The rod sprouting (as the word ought to be translated), &c., implies that God does not move precipitately, but in successive steps. He as it were has planted the ministers of His vengeance, and leaves them to grow till all is ripe for executing His purpose. "Pride" refers to the insolence of the Babylonian conqueror (Jr 50:31, 32). The parallelism ("pride" answering to "rod") opposes Jerome's view, that "pride" refers to the Jews who despised God's threats; (also Calvin's, "though the rod grew in Chaldea, the root was with the Jews"). The "rod" cannot refer, as Grotius thought, to the tribe of Judah, for it evidently refers to the "smiteth" (Eze 7:9) as the instrument of smiting.
The Pulpit Commentary
It is come. Read, as before, it cometh; and for morning, doom (see note on Eze_7:7). The rod hath blossomed, etc. The three verbs imply a climax. The "doom" springs out of the earth; the rod of vengeance blossoms (the word is the same as that which describes the blooming of Aaron's rod (Num_17:8), and the phrase was probably suggested by the history); pride (either that of the Chaldean ministers of vengeance, or of Israel as working out its own punishment; I incline to the latter) buds and bears fruit. In Isa_27:6 the word follows on "blossom," and therefore seems applicable to the formation of the fruit rather than the flower. (For the image of the rod, comp. Psa_110:2; Isa_10:26; Mic_6:9.)
It is come. Read, as before, it cometh; and for morning, doom (see note on Eze_7:7). The rod hath blossomed, etc. The three verbs imply a climax. The "doom" springs out of the earth; the rod of vengeance blossoms (the word is the same as that which describes the blooming of Aaron's rod (Num_17:8), and the phrase was probably suggested by the history); pride (either that of the Chaldean ministers of vengeance, or of Israel as working out its own punishment; I incline to the latter) buds and bears fruit. In Isa_27:6 the word follows on "blossom," and therefore seems applicable to the formation of the fruit rather than the flower. (For the image of the rod, comp. Psa_110:2; Isa_10:26; Mic_6:9.)
11Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them.
Jamieson-Fausset-Brown
11. Violence (that is, the violent foe) is risen up as a rod of (that is, to punish the Jews') wickedness (Zec 5:8).
theirs--their possessions, or all that belongs to them, whether children or goods. Grotius translates from a different Hebrew root, "their nobles," literally, "their tumultuous trains" (Margin) which usually escorted the nobles. Thus "nobles" will form a contrast to the general "multitude."
neither ... wailing--(Jr 16:4-7; 25:33). Gesenius translates, "nor shall there be left any beauty among them." English Version is supported by the old Jewish interpreters. So general shall be the slaughter, none shall be left to mourn the dead.
11. Violence (that is, the violent foe) is risen up as a rod of (that is, to punish the Jews') wickedness (Zec 5:8).
theirs--their possessions, or all that belongs to them, whether children or goods. Grotius translates from a different Hebrew root, "their nobles," literally, "their tumultuous trains" (Margin) which usually escorted the nobles. Thus "nobles" will form a contrast to the general "multitude."
neither ... wailing--(Jr 16:4-7; 25:33). Gesenius translates, "nor shall there be left any beauty among them." English Version is supported by the old Jewish interpreters. So general shall be the slaughter, none shall be left to mourn the dead.
The Pulpit Commentary
Violence is risen up, etc. The "violence" admits of the same twofold interpretation as the "pride" of Eze_7:10. None of them shall remain. The interpolated verb, though grammatically necessary, weakens the force of the Hebrew. "None of them; none of their multitude; none of their wealth." Neither shall there be wailing for them. The noun is not found elsewhere. Taken, as the Authorized Version takes it, the thought, like that of Eze_24:16 and Jer_16:4, is that the usual rites of burial would be neglected, and that there would be "no widows to make lamentation" (Psa_78:64). The Revised Version "eminency" implies the loss of all that constituted greatness. Cornill and the LXX. ("beauty" or "gaiety") practically agree with this. The Vulgate gives requies, and Furst "a gathering, or tumult of the people." Probably the text is corrupt.
Violence is risen up, etc. The "violence" admits of the same twofold interpretation as the "pride" of Eze_7:10. None of them shall remain. The interpolated verb, though grammatically necessary, weakens the force of the Hebrew. "None of them; none of their multitude; none of their wealth." Neither shall there be wailing for them. The noun is not found elsewhere. Taken, as the Authorized Version takes it, the thought, like that of Eze_24:16 and Jer_16:4, is that the usual rites of burial would be neglected, and that there would be "no widows to make lamentation" (Psa_78:64). The Revised Version "eminency" implies the loss of all that constituted greatness. Cornill and the LXX. ("beauty" or "gaiety") practically agree with this. The Vulgate gives requies, and Furst "a gathering, or tumult of the people." Probably the text is corrupt.
12The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof.
Jamieson-Fausset-Brown
12. let not ... buyer rejoice--because he has bought an estate at a bargain price.
nor ... seller mourn--because he has had to sell his land at a sacrifice through poverty. The Chaldeans will be masters of the land, so that neither shall the buyer have any good of his purchase, nor the seller any loss; nor shall the latter (Eze 7:13) return to his inheritance at the jubilee year (see Le 25:13). Spiritually this holds good now, seeing that "the time is short"; "they that rejoice should be as though they rejoiced not, and they that buy as though they possessed not": Paul (1Co 7:30) seems to allude to Ezekiel here. Jr 32:15, 37, 43, seems to contradict Ezekiel here. But Ezekiel is speaking of the parents, and of the present; Jeremiah, of the children, and of the future. Jeremiah is addressing believers, that they should hope for a restoration; Ezekiel, the reprobate, who were excluded from hope of deliverance.
12. let not ... buyer rejoice--because he has bought an estate at a bargain price.
nor ... seller mourn--because he has had to sell his land at a sacrifice through poverty. The Chaldeans will be masters of the land, so that neither shall the buyer have any good of his purchase, nor the seller any loss; nor shall the latter (Eze 7:13) return to his inheritance at the jubilee year (see Le 25:13). Spiritually this holds good now, seeing that "the time is short"; "they that rejoice should be as though they rejoiced not, and they that buy as though they possessed not": Paul (1Co 7:30) seems to allude to Ezekiel here. Jr 32:15, 37, 43, seems to contradict Ezekiel here. But Ezekiel is speaking of the parents, and of the present; Jeremiah, of the children, and of the future. Jeremiah is addressing believers, that they should hope for a restoration; Ezekiel, the reprobate, who were excluded from hope of deliverance.
The Pulpit Commentary
Let not the buyer rejoice, etc. We have to read, between the lines, the story of Ezekiel's companions in exile. They belonged, it will be remembered, to the nobler and wealthier class (2Ki_25:19). They, it would seem, had been compelled to sell their estates at a price which made the "buyer rejoice and the seller mourn." In each ease the joy and the sorrow would be but transient. Wrath had gone out against the whole multitude. In Mic_2:2 and Isa_5:8 we have parallel instances of the advantage taken by the rich of the distress of the old tree holders. In the story of Jer_32:6-16 we have, though from a very different point of view, the history of a like purchase, while the city was actually surrounded by the Chaldeans. The neglect of the sabbatic year (Jer_34:8-17) makes it probable that the jubilee year also (if, indeed, it had ever been more than an ideal) had fallen into desuetude, and that the buyers comforted themselves with the thought that the land they had got, on cheap terms, weald belong to them and their children forever.
Let not the buyer rejoice, etc. We have to read, between the lines, the story of Ezekiel's companions in exile. They belonged, it will be remembered, to the nobler and wealthier class (2Ki_25:19). They, it would seem, had been compelled to sell their estates at a price which made the "buyer rejoice and the seller mourn." In each ease the joy and the sorrow would be but transient. Wrath had gone out against the whole multitude. In Mic_2:2 and Isa_5:8 we have parallel instances of the advantage taken by the rich of the distress of the old tree holders. In the story of Jer_32:6-16 we have, though from a very different point of view, the history of a like purchase, while the city was actually surrounded by the Chaldeans. The neglect of the sabbatic year (Jer_34:8-17) makes it probable that the jubilee year also (if, indeed, it had ever been more than an ideal) had fallen into desuetude, and that the buyers comforted themselves with the thought that the land they had got, on cheap terms, weald belong to them and their children forever.
13For the seller shall not return to that which is sold, although they were yet alive: for the vision is touching the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life.
Jamieson-Fausset-Brown
13. although they were yet alive--although they should live to the year of jubilee.
multitude thereof--namely, of the Jews.
which shall not return--answering to "the seller shall not return"; not only he, but the whole multitude, shall not return. Calvin omits "is" and "which": "the vision touching the whole multitude shall not return" void (Is 55:11).
neither shall any strengthen himself in the iniquity of his life--No hardening of one's self in iniquity will avail against God's threat of punishment. Fairbairn translates, "no one by his iniquity shall invigorate his life"; referring to the jubilee, which was regarded as a revivification of the whole commonwealth, when, its disorders being rectified, the body politic sprang up again into renewed life. That for which God thus provided by the institution of the jubilee and which is now to cease through the nation's iniquity, let none think to bring about by his iniquity.
13. although they were yet alive--although they should live to the year of jubilee.
multitude thereof--namely, of the Jews.
which shall not return--answering to "the seller shall not return"; not only he, but the whole multitude, shall not return. Calvin omits "is" and "which": "the vision touching the whole multitude shall not return" void (Is 55:11).
neither shall any strengthen himself in the iniquity of his life--No hardening of one's self in iniquity will avail against God's threat of punishment. Fairbairn translates, "no one by his iniquity shall invigorate his life"; referring to the jubilee, which was regarded as a revivification of the whole commonwealth, when, its disorders being rectified, the body politic sprang up again into renewed life. That for which God thus provided by the institution of the jubilee and which is now to cease through the nation's iniquity, let none think to bring about by his iniquity.
The Pulpit Commentary
For the seller shall not return, etc. At first the thought seems only to add to the sorrow of the seller. He is told that he, at least, shall not return to his old estate. Even though they should be alive at the year of jubilee, their exile had to last its appointed time, Ezekiel's forty (Eze_4:6) and Jeremiah's seventy years (Jer_25:11). This, however, did not exclude the return of their children (Jer_32:44), and in the mean time all private sorrow would fall into the background as compared with the great public woe of the destruction of the holy city. The vision is touching, etc. The noun is used as a synonym for prophecy, as elsewhere (Isa_1:1; Nah_1:1; Hab_2:1). It may be noted that it is specially characteristic of Ezekiel (seven times) and Daniel (eleven times). For the Authorized Version read with the Revised Version, none shall return, or better (with the Vulgate and Keil), the vision touching the whole multitude shall not return, i.e. shall go straight onward to do its work (comp. Isa_55:11). So taken, there is a kind of play upon the iterated word: "The seller shall not turn his footsteps back, neither shall the prophecy." Vestigia nulla retrorsum shall be true of both. I take the other words, with the Revised Version, no man in the iniquity of his life shall strengthen himself, noting the fact that the word for "strengthen" is that which enters into Ezekiel's name. It is as though he said, "God is the only true source of strength to thee, as thy very name bears witness."
For the seller shall not return, etc. At first the thought seems only to add to the sorrow of the seller. He is told that he, at least, shall not return to his old estate. Even though they should be alive at the year of jubilee, their exile had to last its appointed time, Ezekiel's forty (Eze_4:6) and Jeremiah's seventy years (Jer_25:11). This, however, did not exclude the return of their children (Jer_32:44), and in the mean time all private sorrow would fall into the background as compared with the great public woe of the destruction of the holy city. The vision is touching, etc. The noun is used as a synonym for prophecy, as elsewhere (Isa_1:1; Nah_1:1; Hab_2:1). It may be noted that it is specially characteristic of Ezekiel (seven times) and Daniel (eleven times). For the Authorized Version read with the Revised Version, none shall return, or better (with the Vulgate and Keil), the vision touching the whole multitude shall not return, i.e. shall go straight onward to do its work (comp. Isa_55:11). So taken, there is a kind of play upon the iterated word: "The seller shall not turn his footsteps back, neither shall the prophecy." Vestigia nulla retrorsum shall be true of both. I take the other words, with the Revised Version, no man in the iniquity of his life shall strengthen himself, noting the fact that the word for "strengthen" is that which enters into Ezekiel's name. It is as though he said, "God is the only true source of strength to thee, as thy very name bears witness."
They Have Blown the Trumpet
14They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof.
Jamieson-Fausset-Brown
14. They have blown the trumpet--rather, "Blow the trumpet," or, "Let them blow the trumpet" to collect soldiers as they will, "to make all ready" for encountering the foe, it will be of no avail; none will have the courage to go to the battle (compare Jr 6:1), [Calvin].
14. They have blown the trumpet--rather, "Blow the trumpet," or, "Let them blow the trumpet" to collect soldiers as they will, "to make all ready" for encountering the foe, it will be of no avail; none will have the courage to go to the battle (compare Jr 6:1), [Calvin].
The Pulpit Commentary
They have blown the trumpet. The word for "trumpet" is not found elsewhere, but the corresponding verb is used continually in connection with the trumpet of war, and Ezekiel seems to have coined the corresponding substantive, not, perhaps, without a reminiscence of Jer_6:1. There may possibly be an allusion to the trumpet blowing with which the jubilee year (see Jer_6:13) was ushered in. The trumpet should sound, not for each man's return to his own estate, but for the alarm of war. and even then the consciousness of guilt will hinder men from arming themselves for battle (comp. Le 26:36; Deu_28:25; Deu_32:30).
They have blown the trumpet. The word for "trumpet" is not found elsewhere, but the corresponding verb is used continually in connection with the trumpet of war, and Ezekiel seems to have coined the corresponding substantive, not, perhaps, without a reminiscence of Jer_6:1. There may possibly be an allusion to the trumpet blowing with which the jubilee year (see Jer_6:13) was ushered in. The trumpet should sound, not for each man's return to his own estate, but for the alarm of war. and even then the consciousness of guilt will hinder men from arming themselves for battle (comp. Le 26:36; Deu_28:25; Deu_32:30).
15The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him.
Jamieson-Fausset-Brown
15. No security should anywhere be found (De 32:25). Fulfilled (La 1:20); also at the Roman invasion (Mt 24:16-18).
15. No security should anywhere be found (De 32:25). Fulfilled (La 1:20); also at the Roman invasion (Mt 24:16-18).
The Pulpit Commentary
The sword is without (see Eze_5:12; Eze_6:12). Here there seems a more traceable fitness in assigning the pestilence as well as the famine to those who are shut up in the besieged city.
The sword is without (see Eze_5:12; Eze_6:12). Here there seems a more traceable fitness in assigning the pestilence as well as the famine to those who are shut up in the besieged city.
16But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity.
Jamieson-Fausset-Brown
16. (Eze 6:6).
like doves--which, though usually frequenting the valleys, mount up to the mountains when fearing the bird-catcher (Psa 11:1). So Israel, once dwelling in its peaceful valleys, shall flee from the foe to the mountains, which, as being the scene of its idolatries, were justly to be made the scene of its flight and shame. The plaintive note of the dove (Is 59:11) represents the mournful repentance of Israel hereafter (Zec 12:10-12).
16. (Eze 6:6).
like doves--which, though usually frequenting the valleys, mount up to the mountains when fearing the bird-catcher (Psa 11:1). So Israel, once dwelling in its peaceful valleys, shall flee from the foe to the mountains, which, as being the scene of its idolatries, were justly to be made the scene of its flight and shame. The plaintive note of the dove (Is 59:11) represents the mournful repentance of Israel hereafter (Zec 12:10-12).
The Pulpit Commentary
They that escape, etc. The sentence is virtually conditional. They that escape shall, it is true, in one sense, escape the immediate doom; but if so, it shall only be to the mountains. These were, in all times, the natural refuge for those who fled from danger, but even this should fail those of whom the prophet speaks. They should be like the doves of the mountain gorges, that are fluttered at the appearance of the eagle or the fowler, and seem by note (Isa_38:14; Isa_59:11) and gesture (Nah_2:7), to be mourning forevermore. There also they shall lie, every man in his iniquity, and wailing for its punishment. We are reminded of Dante's similitudes in 'Inf.,' 5.40, 46, 82.
They that escape, etc. The sentence is virtually conditional. They that escape shall, it is true, in one sense, escape the immediate doom; but if so, it shall only be to the mountains. These were, in all times, the natural refuge for those who fled from danger, but even this should fail those of whom the prophet speaks. They should be like the doves of the mountain gorges, that are fluttered at the appearance of the eagle or the fowler, and seem by note (Isa_38:14; Isa_59:11) and gesture (Nah_2:7), to be mourning forevermore. There also they shall lie, every man in his iniquity, and wailing for its punishment. We are reminded of Dante's similitudes in 'Inf.,' 5.40, 46, 82.
17All hands shall be feeble, and all knees shall be weak as water.
Jamieson-Fausset-Brown
17. shall be weak as water--literally, "shall go (as) waters"; incapable of resistance (Jos 7:5; Psa 22:14; Is 13:7).
17. shall be weak as water--literally, "shall go (as) waters"; incapable of resistance (Jos 7:5; Psa 22:14; Is 13:7).
The Pulpit Commentary
All knees shall be weak as water; literally, shall flow with water. So the Vulgate. The LXX. is yet stronger, shall be defiled, etc. The words may point to the cold sweat of terror which paralyzes men's power to act. The phrase is peculiar to Ezekiel, and meets us again in Eze_21:7. The thought finds a parallel in Isa_13:7; Jer_6:24.
All knees shall be weak as water; literally, shall flow with water. So the Vulgate. The LXX. is yet stronger, shall be defiled, etc. The words may point to the cold sweat of terror which paralyzes men's power to act. The phrase is peculiar to Ezekiel, and meets us again in Eze_21:7. The thought finds a parallel in Isa_13:7; Jer_6:24.
18They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads.
Jamieson-Fausset-Brown
18. cover them--as a garment.
baldness--a sign of mourning (Is 3:24; Jr 48:37; Mi 1:16).
18. cover them--as a garment.
baldness--a sign of mourning (Is 3:24; Jr 48:37; Mi 1:16).
The Pulpit Commentary
They shall also gird, etc. The words become more general, and include those who should remain in the city as well as the fugitives. For both there should be the inward feelings of horror and shame, and their outward symbols of sackcloth (Gen_37:34; 2Sa_3:31, 2Sa_3:32; 2Ki_6:30; Isa_15:3; Jer_4:8, et al.) and baldness (Isa_3:24; Isa_15:2; Isa_22:12; Amo_8:10).
They shall also gird, etc. The words become more general, and include those who should remain in the city as well as the fugitives. For both there should be the inward feelings of horror and shame, and their outward symbols of sackcloth (Gen_37:34; 2Sa_3:31, 2Sa_3:32; 2Ki_6:30; Isa_15:3; Jer_4:8, et al.) and baldness (Isa_3:24; Isa_15:2; Isa_22:12; Amo_8:10).
Their Silver and Gold Cast into the Streets
19They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD: they shall not satisfy their souls, neither fill their bowels: because it is the stumblingblock of their iniquity.
Jamieson-Fausset-Brown
19. cast ... silver in ... streets--just retribution; they had abused their silver and gold by converting them into idols, "the stumbling-block of their iniquity" (Eze 14:3, 4, that is, an occasion of sinning); so these silver and gold idols, so far from "being able to deliver them in the day of the Lord's wrath" (see Pr 11:4), shall, in despair, be cast by them into the streets as a prey to the foe, by whom they shall be "removed" (Grotius translates as the Margin, "shall be despised as an unclean thing"); or rather, as suits the parallelism, "shall be put away from them" by the Jews [Calvin]. "They (the silver and gold) shall not satisfy their souls," that is, their cravings of appetite and other needs.
19. cast ... silver in ... streets--just retribution; they had abused their silver and gold by converting them into idols, "the stumbling-block of their iniquity" (Eze 14:3, 4, that is, an occasion of sinning); so these silver and gold idols, so far from "being able to deliver them in the day of the Lord's wrath" (see Pr 11:4), shall, in despair, be cast by them into the streets as a prey to the foe, by whom they shall be "removed" (Grotius translates as the Margin, "shall be despised as an unclean thing"); or rather, as suits the parallelism, "shall be put away from them" by the Jews [Calvin]. "They (the silver and gold) shall not satisfy their souls," that is, their cravings of appetite and other needs.
The Pulpit Commentary
They shall cast their silver, etc. The words remind us of Isa_2:20 and Isa_30:22, with the difference that here it is the silver and gold as such, and not the idols made of them, that are to be flung away. They had made the actual metal their idol, and their confidence in it should be powerless to deliver them (Zep_1:18). Their gold shall be removed; better, with the Revised Version, as an unclean thing. The word implies the kind of impurity of Eze_18:6; Eze_22:10; Eze_36:17; Isa_30:22. Instead of gloating, as they had done, over their money, men should shrink from it, as though its very touch brought pollution. The Vulgate gives in sterquilinium, "to the dunghill." They shall not satisfy their souls. In the horrors of the siege, with everything at famine prices (2Ki_6:25), and little or nothing to be had for them, their money would not stop the cravings of hunger. It is characteristic that he applies to riches as such the very same epithet, stumbling block of their iniquity, as he had applied before (Eze_3:20) to actual idolatry (comp. Col_3:5).
They shall cast their silver, etc. The words remind us of Isa_2:20 and Isa_30:22, with the difference that here it is the silver and gold as such, and not the idols made of them, that are to be flung away. They had made the actual metal their idol, and their confidence in it should be powerless to deliver them (Zep_1:18). Their gold shall be removed; better, with the Revised Version, as an unclean thing. The word implies the kind of impurity of Eze_18:6; Eze_22:10; Eze_36:17; Isa_30:22. Instead of gloating, as they had done, over their money, men should shrink from it, as though its very touch brought pollution. The Vulgate gives in sterquilinium, "to the dunghill." They shall not satisfy their souls. In the horrors of the siege, with everything at famine prices (2Ki_6:25), and little or nothing to be had for them, their money would not stop the cravings of hunger. It is characteristic that he applies to riches as such the very same epithet, stumbling block of their iniquity, as he had applied before (Eze_3:20) to actual idolatry (comp. Col_3:5).
20As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things therein: therefore have I set it far from them.
Jamieson-Fausset-Brown
20. beauty of his ornament--the temple of Jehovah, the especial glory of the Jews, as a bride glories in her ornaments (the very imagery used by God as to the temple, Eze 16:10, 11). Compare Eze 24:21: "My sanctuary, the excellency of your strength, the desire of your eyes."
images ... therein--namely, in the temple (Eze 8:3-17).
set it far from them--God had "set" the temple (their "beauty of ornament") "for His majesty"; but they had set up "abominations therein"; therefore God, in just retribution, "set it far from them," (that is, removed them far from it, or took it away from them [Vatablus]). The Margin translates, "Made it unto them an unclean thing" (compare Margin on Eze 7:19, "removed"); what I designed for their glory they turned to their shame, therefore I will make it turn to their ignominy and ruin.
20. beauty of his ornament--the temple of Jehovah, the especial glory of the Jews, as a bride glories in her ornaments (the very imagery used by God as to the temple, Eze 16:10, 11). Compare Eze 24:21: "My sanctuary, the excellency of your strength, the desire of your eyes."
images ... therein--namely, in the temple (Eze 8:3-17).
set it far from them--God had "set" the temple (their "beauty of ornament") "for His majesty"; but they had set up "abominations therein"; therefore God, in just retribution, "set it far from them," (that is, removed them far from it, or took it away from them [Vatablus]). The Margin translates, "Made it unto them an unclean thing" (compare Margin on Eze 7:19, "removed"); what I designed for their glory they turned to their shame, therefore I will make it turn to their ignominy and ruin.
The Pulpit Commentary
As for the beauty of his ornament. The latter word is commonly used of the necklaces, armlets, etc; of women (Exo_33:4-6; Isa_49:18; Jer_2:32; Jer_4:30). So again in Eze_16:7, Eze_16:11; Eze_23:40. The singular is used of the people collectively, or of each man individually, like German man or French on. He set it in majesty; better, he—or to give the sense they—turned it to pride. Wealth and art had ministered, as in Isa_2:16, first to mere pride and pomp; then they made out of their ornaments the idols which they worshipped, and which were now, the same emphatic word being repeated, as a pollution to them.
As for the beauty of his ornament. The latter word is commonly used of the necklaces, armlets, etc; of women (Exo_33:4-6; Isa_49:18; Jer_2:32; Jer_4:30). So again in Eze_16:7, Eze_16:11; Eze_23:40. The singular is used of the people collectively, or of each man individually, like German man or French on. He set it in majesty; better, he—or to give the sense they—turned it to pride. Wealth and art had ministered, as in Isa_2:16, first to mere pride and pomp; then they made out of their ornaments the idols which they worshipped, and which were now, the same emphatic word being repeated, as a pollution to them.
21And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it.
Jamieson-Fausset-Brown
21. strangers--barbarous and savage nations.
21. strangers--barbarous and savage nations.
The Pulpit Commentary
I will give it. The "it" refers to the silver and gold, the "beauty of the ornaments" thus desecrated in their use. The strangers, i.e. the Chaldean invaders, should in their turn pollute (better, with the Revised Version, profane it) by making it their prey. For them the idols which Israel had worshipped would be simply as booty to be plundered.
I will give it. The "it" refers to the silver and gold, the "beauty of the ornaments" thus desecrated in their use. The strangers, i.e. the Chaldean invaders, should in their turn pollute (better, with the Revised Version, profane it) by making it their prey. For them the idols which Israel had worshipped would be simply as booty to be plundered.
22My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it.
Jamieson-Fausset-Brown
22. pollute my secret place--just retribution for the Jews' pollution of the temple. "Robbers shall enter and defile" the holy of holies, the place of God's manifested presence, entrance into which was denied even to the Levites and priests and was permitted to the high priest only once a year on the great day of atonement.
22. pollute my secret place--just retribution for the Jews' pollution of the temple. "Robbers shall enter and defile" the holy of holies, the place of God's manifested presence, entrance into which was denied even to the Levites and priests and was permitted to the high priest only once a year on the great day of atonement.
The Pulpit Commentary
My secret place. The work of the spoiler would not stop at the idols of silver and gold. Jehovah would surrender his own "secret place", that over which he had watched, sc. the sanctuary of his temple, to the hands of the spoiler. In Psa_83:4 the same adjective is used of persons, the "hidden" or protected ones of God. In the name of Baal-zephon, "Lord of the secret place," we have possibly a kindred thought. In Psa_17:14 we have "hid treasure."
My secret place. The work of the spoiler would not stop at the idols of silver and gold. Jehovah would surrender his own "secret place", that over which he had watched, sc. the sanctuary of his temple, to the hands of the spoiler. In Psa_83:4 the same adjective is used of persons, the "hidden" or protected ones of God. In the name of Baal-zephon, "Lord of the secret place," we have possibly a kindred thought. In Psa_17:14 we have "hid treasure."
23Make a chain: for the land is full of bloody crimes, and the city is full of violence.
Jamieson-Fausset-Brown
23. chain--symbol of the captivity (compare Jr 27:2). As they enchained the land with violence, so shall they be chained themselves. It was customary to lead away captives in a row with a chain passed from the neck of one to the other. Therefore translate as the Hebrew requires, "the chain," namely, that usually employed on such occasions. Calvin explains it, that the Jews should be dragged, whether they would or no, before God's tribunal to be tried as culprits in chains. The next words favor this: "bloody crimes," rather, "judgment of bloods," that is, with blood sheddings deserving the extreme judicial penalty. Compare Jr 51:9: "Her judgment reacheth unto heaven."
23. chain--symbol of the captivity (compare Jr 27:2). As they enchained the land with violence, so shall they be chained themselves. It was customary to lead away captives in a row with a chain passed from the neck of one to the other. Therefore translate as the Hebrew requires, "the chain," namely, that usually employed on such occasions. Calvin explains it, that the Jews should be dragged, whether they would or no, before God's tribunal to be tried as culprits in chains. The next words favor this: "bloody crimes," rather, "judgment of bloods," that is, with blood sheddings deserving the extreme judicial penalty. Compare Jr 51:9: "Her judgment reacheth unto heaven."
The Pulpit Commentary
Make a chain; better, the chain. The word is not found elsewhere, but a kindred form is thus translated in 1Ki_6:21. Looking to the force of the verbs from which it is formed, its special meaning is that of a coupling chain, such as would be used in the case of captives marched off to their place of exile (Nah_3:10). All previous sufferings were to culminate in this. The φυρμόν of the LXX. and the fac conclusionem of the Vulgate show that the word perplexed them. Full of bloody crimes. The only passage in the Authorized Version of the Old Testament in which the English noun occurs. Literally, judgments of blood. The words may be equivalent either
(1) to "blood guiltiness" (compare the "judgment" in Jer_51:9), or
(2) to judgment perverted into judicial murder. The latter finds support in Eze_9:9. In either case it is noticeable that Ezekiel points not only to idolatry, but to violence and wrong, as the sins that had cried for punishment (comp. Jer_22:17 as a contemporary witness).
Make a chain; better, the chain. The word is not found elsewhere, but a kindred form is thus translated in 1Ki_6:21. Looking to the force of the verbs from which it is formed, its special meaning is that of a coupling chain, such as would be used in the case of captives marched off to their place of exile (Nah_3:10). All previous sufferings were to culminate in this. The φυρμόν of the LXX. and the fac conclusionem of the Vulgate show that the word perplexed them. Full of bloody crimes. The only passage in the Authorized Version of the Old Testament in which the English noun occurs. Literally, judgments of blood. The words may be equivalent either
(1) to "blood guiltiness" (compare the "judgment" in Jer_51:9), or
(2) to judgment perverted into judicial murder. The latter finds support in Eze_9:9. In either case it is noticeable that Ezekiel points not only to idolatry, but to violence and wrong, as the sins that had cried for punishment (comp. Jer_22:17 as a contemporary witness).
24Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places shall be defiled.
Jamieson-Fausset-Brown
24. worst of the heathen--literally, "wicked of the nations"; the giving up of Israel to their power will convince the Jews that this is a final overthrow.
pomp of ... strong--the pride wherewith men "stiff of forehead" despise the prophet.
holy places--the sacred compartments of the temple (Psa 68:35; Jr 51:51) [Calvin]. God calls it "their holy places," because they had so defiled it that He regarded it no longer as His. However, as the defilement of the temple has already been mentioned (Eze 7:20, 22), and "their sacred places" are introduced as a new subject, it seems better to understand this of the places dedicated to their idols. As they defiled God's sanctuary, He will defile their self-constituted "sacred places."
24. worst of the heathen--literally, "wicked of the nations"; the giving up of Israel to their power will convince the Jews that this is a final overthrow.
pomp of ... strong--the pride wherewith men "stiff of forehead" despise the prophet.
holy places--the sacred compartments of the temple (Psa 68:35; Jr 51:51) [Calvin]. God calls it "their holy places," because they had so defiled it that He regarded it no longer as His. However, as the defilement of the temple has already been mentioned (Eze 7:20, 22), and "their sacred places" are introduced as a new subject, it seems better to understand this of the places dedicated to their idols. As they defiled God's sanctuary, He will defile their self-constituted "sacred places."
The Pulpit Commentary
The worst of the heathen; literally, evil ones of the nations—with the superlative implied rather than expressed. For the thought, comp. Deu_28:50; Lam_5:11-13; Jer_6:23. The Chaldeans were probably most prominent in the prophet's thoughts, but Jer_35:5 and Psa_137:7 suggest that there was a side glance at the Edomites. The pomp of the strong, etc. Another echo of Lev_26:1-46. (Lev_26:31). The "pomp" is that of Judah trusting in her strength. The "holy places" find their chief representative in the temple, but, as the word is used also of a non-Jehovistic worship (Eze_28:18; Amo_7:9), may include whatever the people looked on as sanctuaries—the "high places" and the like. The Vulgate gives possidebuut sanctuaria; the Revised Version margin, they that sanctify them; but the Authorized Version is probably right in both cases. Luther renders ihre kirchen, which reminds us of Act_19:37.
The worst of the heathen; literally, evil ones of the nations—with the superlative implied rather than expressed. For the thought, comp. Deu_28:50; Lam_5:11-13; Jer_6:23. The Chaldeans were probably most prominent in the prophet's thoughts, but Jer_35:5 and Psa_137:7 suggest that there was a side glance at the Edomites. The pomp of the strong, etc. Another echo of Lev_26:1-46. (Lev_26:31). The "pomp" is that of Judah trusting in her strength. The "holy places" find their chief representative in the temple, but, as the word is used also of a non-Jehovistic worship (Eze_28:18; Amo_7:9), may include whatever the people looked on as sanctuaries—the "high places" and the like. The Vulgate gives possidebuut sanctuaria; the Revised Version margin, they that sanctify them; but the Authorized Version is probably right in both cases. Luther renders ihre kirchen, which reminds us of Act_19:37.
25Destruction cometh; and they shall seek peace, and there shall be none.
Jamieson-Fausset-Brown
25. peace, and ... none--(1Th 5:3).
25. peace, and ... none--(1Th 5:3).
The Pulpit Commentary
They shall seek peace, etc. The noun is probably to be taken in its wider sense as including safety and prosperity, but may also include specific overtures for peace made to the Chaldean generals.
They shall seek peace, etc. The noun is probably to be taken in its wider sense as including safety and prosperity, but may also include specific overtures for peace made to the Chaldean generals.
26Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.
Jamieson-Fausset-Brown
26. Mischief ... upon ... mischief--(De 32:23; Jr 4:20). This is said because the Jews were apt to fancy, at every abatement of suffering, that their calamities were about to cease; but God will accumulate woe on woe.
rumour--of the advance of the foe, and of his cruelty (Mt 24:6).
seek a vision--to find some way of escape from their difficulties (Is 26:9). So Zedekiah consulted Jeremiah (Jr 37:17; 38:14).
law shall perish--fulfilled (Eze 20:1, 3; Psa 74:9; La 2:9; compare Am 8:11); God will thus set aside the idle boast, "The law shall not perish from the priest" (Jr 18:18).
ancients--the ecclesiastical rulers of the people.
26. Mischief ... upon ... mischief--(De 32:23; Jr 4:20). This is said because the Jews were apt to fancy, at every abatement of suffering, that their calamities were about to cease; but God will accumulate woe on woe.
rumour--of the advance of the foe, and of his cruelty (Mt 24:6).
seek a vision--to find some way of escape from their difficulties (Is 26:9). So Zedekiah consulted Jeremiah (Jr 37:17; 38:14).
law shall perish--fulfilled (Eze 20:1, 3; Psa 74:9; La 2:9; compare Am 8:11); God will thus set aside the idle boast, "The law shall not perish from the priest" (Jr 18:18).
ancients--the ecclesiastical rulers of the people.
The Pulpit Commentary
Mischief … turnout. The combination reminds us of the "wars and rumours of wars" of Mat_24:6. The floating uncertain reports of a time of invasion aggravate the actual misery (comp. Isa_37:7; Jer_51:46; Oba_1:1). They shall seek a vision of the prophet, etc. The words paint a picture of political chaos and confusion. The people turn in their distress to the three representativtes of wisdom—the prophet as the bearer of an immediate message from Jehovah, the priest as the interpreter of his Law (Mal_2:7), the "ancients" or "elders" as those who had learnt the lessons of experience,—and all alike in vain. (For illustrative facts, see Jer_5:31; Jer_6:13; Jer_21:2; Jer_23:21-40; Jer_27:9-18; Jer_28:1-9, and generally Mic_3:6; Amo_8:11; 1Sa_28:6; Lam_2:9.)
Mischief … turnout. The combination reminds us of the "wars and rumours of wars" of Mat_24:6. The floating uncertain reports of a time of invasion aggravate the actual misery (comp. Isa_37:7; Jer_51:46; Oba_1:1). They shall seek a vision of the prophet, etc. The words paint a picture of political chaos and confusion. The people turn in their distress to the three representativtes of wisdom—the prophet as the bearer of an immediate message from Jehovah, the priest as the interpreter of his Law (Mal_2:7), the "ancients" or "elders" as those who had learnt the lessons of experience,—and all alike in vain. (For illustrative facts, see Jer_5:31; Jer_6:13; Jer_21:2; Jer_23:21-40; Jer_27:9-18; Jer_28:1-9, and generally Mic_3:6; Amo_8:11; 1Sa_28:6; Lam_2:9.)
27The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I am the LORD.
Jamieson-Fausset-Brown
27. people of the land--the general multitude, as distinguished from the "king" and the "prince." The consternation shall pervade all ranks. The king, whose duty it was to animate others and find a remedy for existing evils, shall himself be in the utmost anxiety; a mark of the desperate state of affairs.
clothed with desolation--Clothing is designed to keep off shame; but in this case shame shall be the clothing.
after their way--because of their wicked ways.
deserts--literally, "judgments," that is, what just judgment awards to them; used to imply the exact correspondence of God's judgment with the judicial penalties they had incurred: they oppressed the poor and deprived them of liberty; therefore they shall be oppressed and lose their own liberty.
27. people of the land--the general multitude, as distinguished from the "king" and the "prince." The consternation shall pervade all ranks. The king, whose duty it was to animate others and find a remedy for existing evils, shall himself be in the utmost anxiety; a mark of the desperate state of affairs.
clothed with desolation--Clothing is designed to keep off shame; but in this case shame shall be the clothing.
after their way--because of their wicked ways.
deserts--literally, "judgments," that is, what just judgment awards to them; used to imply the exact correspondence of God's judgment with the judicial penalties they had incurred: they oppressed the poor and deprived them of liberty; therefore they shall be oppressed and lose their own liberty.
The Pulpit Commentary
The king shall mourn, etc. The picture reminds us of Jehoram in 2Ki_6:30. The action of Zedekiah in Jer_21:1 and Jer_34:8 makes it probable enough that it was actually reproduced. A solemn litany procession like that of Joe_1:13, Joe_1:14 and Joe_2:15-17 would have been quite in keeping with his character. The prince shall clothe himself, etc. The noun is specially characteristic of Ezekiel, who uses it thirty-four times. In Eze_12:12 the "prince" seems identified with the "king." Here it may mean either the heir to the throne, or the chief ruler under the king. The people of the land, etc. The phrase is perhaps used, as the Jewish rabbis afterwards used it, with a certain touch of scorn, for the labouring class. All the upper class had been carried away captive with Jehoiachin (2Ki_24:14). Compare Ezekiel's use of it in Eze_33:2; Eze_46:3, Eze_46:9. I will do unto them, etc. The chapter, or rather the whole section from Eze_1:1 onwards, ends with an iterated assertion of the equity of the Divine judgments. Then also they shall know that I am the Lord, Almighty and all-righteous.
The king shall mourn, etc. The picture reminds us of Jehoram in 2Ki_6:30. The action of Zedekiah in Jer_21:1 and Jer_34:8 makes it probable enough that it was actually reproduced. A solemn litany procession like that of Joe_1:13, Joe_1:14 and Joe_2:15-17 would have been quite in keeping with his character. The prince shall clothe himself, etc. The noun is specially characteristic of Ezekiel, who uses it thirty-four times. In Eze_12:12 the "prince" seems identified with the "king." Here it may mean either the heir to the throne, or the chief ruler under the king. The people of the land, etc. The phrase is perhaps used, as the Jewish rabbis afterwards used it, with a certain touch of scorn, for the labouring class. All the upper class had been carried away captive with Jehoiachin (2Ki_24:14). Compare Ezekiel's use of it in Eze_33:2; Eze_46:3, Eze_46:9. I will do unto them, etc. The chapter, or rather the whole section from Eze_1:1 onwards, ends with an iterated assertion of the equity of the Divine judgments. Then also they shall know that I am the Lord, Almighty and all-righteous.
THE HOLY BIBLE
Ezekiel
Chapter 7
Translated out of the original tongues, and with the former translations diligently compared and revised.
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