collapse all  

Text -- Ezekiel 7:1-14 (NET)

Strongs On/Off
Context
The End Arrives
7:1 The word of the Lord came to me: 7:2 “You, son of man– this is what the sovereign Lord says to the land of Israel: An end! The end is coming on the four corners of the land! 7:3 The end is now upon you, and I will release my anger against you; I will judge you according to your behavior, I will hold you accountable for all your abominable practices. 7:4 My eye will not pity you; I will not spare you. For I will hold you responsible for your behavior, and you will suffer the consequences of your abominable practices. Then you will know that I am the Lord! 7:5 “This is what the sovereign Lord says: A disaster– a one-of-a-kind disaster– is coming! 7:6 An end comes– the end comes! It has awakened against you– the end is upon you! Look, it is coming! 7:7 Doom is coming upon you who live in the land! The time is coming, the day is near. There are sounds of tumult, not shouts of joy, on the mountains. 7:8 Soon now I will pour out my rage on you; I will fully vent my anger against you. I will judge you according to your behavior. I will hold you accountable for all your abominable practices. 7:9 My eye will not pity you; I will not spare you. For your behavior I will hold you accountable, and you will suffer the consequences of your abominable practices. Then you will know that it is I, the Lord, who is striking you. 7:10 “Look, the day! Look, it is coming! Doom has gone out! The staff has budded, pride has blossomed! 7:11 Violence has grown into a staff that supports wickedness. Not one of them will be left– not from their crowd, not from their wealth, not from their prominence. 7:12 The time has come; the day has struck! The customer should not rejoice, nor the seller mourn; for divine wrath comes against their whole crowd. 7:13 The customer will no longer pay the seller while both parties are alive, for the vision against their whole crowd will not be revoked. Each person, for his iniquity, will fail to preserve his life. 7:14 “They have blown the trumpet and everyone is ready, but no one goes to battle, because my anger is against their whole crowd.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Israel a citizen of Israel.,a member of the nation of Israel


Dictionary Themes and Topics: Wicked | Trumpet | Sin | Punishment | Prophecy | PROPHECY; PROPHETS, 1 | PITY | NUMBER | NEAR, NIGH | Judgment | Jubilee | Israel | EARTH, CORNERS OF THE | DOOM | CORNER | ARMOR; ARMS | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 7:1 - -- An end of God's patience, and of the peace and welfare of the people.

An end of God's patience, and of the peace and welfare of the people.

Wesley: Eze 7:4 - -- The punishment of them.

The punishment of them.

Wesley: Eze 7:5 - -- An evil and sore affliction, a singular, uncommon one.

An evil and sore affliction, a singular, uncommon one.

Wesley: Eze 7:6 - -- When the end is come upon the wicked world, then an only evil comes upon it. The sorest of temporal judgments have their allays; but the torments of t...

When the end is come upon the wicked world, then an only evil comes upon it. The sorest of temporal judgments have their allays; but the torments of the damned are an evil, an only evil.

Wesley: Eze 7:7 - -- The fatal morning, the day of destruction.

The fatal morning, the day of destruction.

Wesley: Eze 7:7 - -- Not a mere echo, not a fancy, but a real thing.

Not a mere echo, not a fancy, but a real thing.

Wesley: Eze 7:10 - -- Of your wickedness; pride and violence in particular.

Of your wickedness; pride and violence in particular.

Wesley: Eze 7:11 - -- They shall be utterly wasted for their sins.

They shall be utterly wasted for their sins.

Wesley: Eze 7:11 - -- The living shall not bewail their dead friends, because they shall judge the dead in a better case than the living.

The living shall not bewail their dead friends, because they shall judge the dead in a better case than the living.

Wesley: Eze 7:12 - -- Men usually part with their estates grieving that they must transmit their right to others; but let them now think how little a while they could have ...

Men usually part with their estates grieving that they must transmit their right to others; but let them now think how little a while they could have kept them, and how little time they shall keep them who have bought them.

Wesley: Eze 7:13 - -- For if any should survive the captivity, yet the conqueror wasting and destroying all, would confound all ancient boundaries.

For if any should survive the captivity, yet the conqueror wasting and destroying all, would confound all ancient boundaries.

Wesley: Eze 7:13 - -- The evils threatened are designed against all the multitude of Israel.

The evils threatened are designed against all the multitude of Israel.

Wesley: Eze 7:13 - -- Nor shall any one man of them all he able to secure himself, by any sinful contrivance.

Nor shall any one man of them all he able to secure himself, by any sinful contrivance.

Wesley: Eze 7:14 - -- The house of Israel have summoned in all fit for arms.

The house of Israel have summoned in all fit for arms.

Wesley: Eze 7:14 - -- There is not a man going to the war.

There is not a man going to the war.

Wesley: Eze 7:14 - -- That displeasure which takes away their courage.

That displeasure which takes away their courage.

JFB: Eze 7:2 - -- 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 ...

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 (Amo 8:2).

JFB: Eze 7:4 - -- The punishment of thine abominations.

The punishment of thine abominations.

JFB: Eze 7:4 - -- 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 ...

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.

JFB: Eze 7:5 - -- A peculiar calamity such as was never before; unparalleled. The abruptness of the style and the repetitions express the agitation of the prophet's min...

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.

JFB: Eze 7:6 - -- Rather, "waketh for thee." It awakes up from its past slumber against thee (Psa 78:65-66).

Rather, "waketh for thee." It awakes up from its past slumber against thee (Psa 78:65-66).

JFB: Eze 7:7 - -- So Chaldean and Syriac versions (compare Joe 2:2). Ezekiel wishes to awaken them from their lethargy, whereby they were promising to themselves an uni...

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; Jer 21:12). GESENIUS, less probably, translates, "the order of fate"; thy turn to be punished.

JFB: Eze 7:7 - -- 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 allu...

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."

JFB: Eze 7:8-9 - -- Repetition of Eze 7:3-4; sadly expressive of accumulated woes by the monotonous sameness.

Repetition of Eze 7:3-4; sadly expressive of accumulated woes by the monotonous sameness.

JFB: Eze 7:10 - -- The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Isa 10:5; Jer 51:20). The rod sprouting (as the word ought to be translat...

The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Isa 10:5; Jer 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 (Jer 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.

JFB: Eze 7:11 - -- Violence (that is, the violent foe) is risen up as a rod of (that is, to punish the Jews') wickedness (Zec 5:8).

Violence (that is, the violent foe) is risen up as a rod of (that is, to punish the Jews') wickedness (Zec 5:8).

JFB: Eze 7:11 - -- Their possessions, or all that belongs to them, whether children or goods. GROTIUS translates from a different Hebrew root, "their nobles," literally,...

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."

JFB: Eze 7:11 - -- (Jer 16:4-7; Jer 25:33). GESENIUS translates, "nor shall there be left any beauty among them." English Version is supported by the old Jewish interpr...

(Jer 16:4-7; Jer 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.

JFB: Eze 7:12 - -- Because he has bought an estate at a bargain price.

Because he has bought an estate at a bargain price.

JFB: Eze 7:12 - -- 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 an...

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 Lev 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. Jer 32:15, Jer 32:37, Jer 32:43, 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.

JFB: Eze 7:13 - -- Although they should live to the year of jubilee.

Although they should live to the year of jubilee.

JFB: Eze 7:13 - -- Namely, of the Jews.

Namely, of the Jews.

JFB: Eze 7:13 - -- Answering to "the seller shall not return"; not only he, but the whole multitude, shall not return. CALVIN omits "is" and "which": "the vision touchin...

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 (Isa 55:11).

JFB: Eze 7:13 - -- 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 h...

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.

JFB: Eze 7:14 - -- 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...

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 Jer 6:1), [CALVIN].

Clarke: Eze 7:2 - -- An end, the end is come - Instead of קץ בא הקץ kets ba hakkets , one MS. of Kennicott’ s, one of De Rossi’ s, and one of my own, r...

An end, the end is come - Instead of קץ בא הקץ kets ba hakkets , one MS. of Kennicott’ s, one of De Rossi’ s, and one of my own, read קץ בא בא הקץ kets ba , ba hakkets ,"The end cometh, come is the end."This reading is supported by all the ancient Versions, and is undoubtedly genuine. The end Cometh: the termination of the Jewish state is coming, and while I am speaking, it is come. The destruction is at the door. The later hand, who put the vowel points to the ancient MS. that has the above reading, did not put the points to the first בא ba , but struck his pen gently across it, and by a mark in the margin intimated that it should be blotted out. All my ancient MSS. were without the points originally; but they have been added by modern hands, with a different ink; and they have in multitudes of instances corrected, or rather changed, important readings, to make them quadrate with the masora. But the original reading, in almost every case, is discernible

Clarke: Eze 7:2 - -- The end is come upon the four corners of the land - This is not a partial calamity; it shall cover and sweep the whole land. The cup of your iniquit...

The end is come upon the four corners of the land - This is not a partial calamity; it shall cover and sweep the whole land. The cup of your iniquity is full, and my forbearing is at an end. This whole chapter is poetical.

Clarke: Eze 7:4 - -- Thine abominations shall be in the midst of thee - They shall ever stare thee in the face, upbraid thee with thy ingratitude and disobedience, and b...

Thine abominations shall be in the midst of thee - They shall ever stare thee in the face, upbraid thee with thy ingratitude and disobedience, and be witnesses against thee.

Clarke: Eze 7:5 - -- An evil, an only evil - The great, the sovereign, the last exterminating evil, is come: the sword, the pestilence, the famine, and the captivity. Ma...

An evil, an only evil - The great, the sovereign, the last exterminating evil, is come: the sword, the pestilence, the famine, and the captivity. Many MSS. read אחר achar , after. So evil cometh after evil; one instantly succeeds another.

Clarke: Eze 7:6 - -- An end is come, the end is come: it watcheth for thee - This is similar to the second verse; but there is a paronomasia, or play upon letters and wo...

An end is come, the end is come: it watcheth for thee - This is similar to the second verse; but there is a paronomasia, or play upon letters and words, which is worthy of note. קץ בא בא הקץ הקץ אליך kets ba , ba hakkets , hekits elayich . קצה katsah signifies to make an end or extremity, by cutting off something, and יקץ yakats signifies to awake from sleep: hence קיץ kits , the summer, as the earth and its productions seem then to awake from the sleep of winter. The end or final destruction is here personified; and represented as an executioner who has arisen early from his sleep, and is waiting for his orders to execute judgment upon these offenders. Hence it is said: -

Clarke: Eze 7:7 - -- The morning is come unto thee - Every note of time is used in order to show the certainty of the thing. The morning that the executioner has watched...

The morning is come unto thee - Every note of time is used in order to show the certainty of the thing. The morning that the executioner has watched for is come; the time of that morning, in which it should take place, and the day to which that time, precise hour of that morning, belongs in which judgment shall be executed. All, all is come

Clarke: Eze 7:7 - -- And not the sounding again of the mountains - The hostile troops are advancing! Ye hear a sound, a tumultuous noise; do not suppose that this procee...

And not the sounding again of the mountains - The hostile troops are advancing! Ye hear a sound, a tumultuous noise; do not suppose that this proceeds from festivals upon the mountains; from the joy of harvestmen, or the treaders of the wine-press. It is the noise of those by whom ye and your country are to fall. ולא הד הרים veto hed harim , and not the reverberation of sound, or reflected sound, or reechoing from the mountains. "Now will I shortly pour out,"Eze 7:8. Here they come!

Clarke: Eze 7:10 - -- Behold the day - The same words are repeated, sometimes varied, and pressed on the attention with new figures and new circumstances, in order to ala...

Behold the day - The same words are repeated, sometimes varied, and pressed on the attention with new figures and new circumstances, in order to alarm this infatuated people. Look at the day! It is come

Clarke: Eze 7:10 - -- The morning is gone forth - It will wait no longer. The rod that is to chastise you hath blossomed; it is quite ready

The morning is gone forth - It will wait no longer. The rod that is to chastise you hath blossomed; it is quite ready

Clarke: Eze 7:10 - -- Pride hath budded - Your insolence, obstinacy, and daring opposition to God have brought forth their proper fruits.

Pride hath budded - Your insolence, obstinacy, and daring opposition to God have brought forth their proper fruits.

Clarke: Eze 7:11 - -- Violence is risen, up into a rod of wickedness - The prophet continues his metaphor: "Pride has budded."- And what has it brought forth? Violence an...

Violence is risen, up into a rod of wickedness - The prophet continues his metaphor: "Pride has budded."- And what has it brought forth? Violence and iniquity. To meet these, the rod of God cometh. There is such a vast rapidity of succession in the ideas of the prophet that he cannot wait to find language to clothe each. Hence we have broken sentences; and, consequently, obscurity. Something must be supplied to get the sense, and most critics alter words in the text. Houbigant, who rarely acknowledges himself to be puzzled, appears here completely nonplussed. He has given a meaning; it is this: "Violence hath burst forth from the rod; salvation shall not proceed from them, nor from their riches, nor from their turbulence: there shall be no respite for them."Calmet has given no less than five interpretations to this verse. The simple meaning seems to be, that such and so great is their wickedness that it must be punished; and from this punishment, neither their multitude nor struggles shall set them free. They may strive to evade the threatened stroke; but they shall not succeed, nor shall they have any respite. Our Version is to be understood as saying, - None of the people shall be left; all shall be slain, or carried into captivity: nor shall any of theirs, their princes, priests, wives, or children, escape. And so deserved shall their desolation appear, that none shall lament them. This may be as good a sense as any, and it is nearest to the letter.

Clarke: Eze 7:12 - -- Let not the buyer rejoice, nor the seller mourn - Such is now the state of public affairs, that he who through want has been obliged to sell his inh...

Let not the buyer rejoice, nor the seller mourn - Such is now the state of public affairs, that he who through want has been obliged to sell his inheritance, need not mourn on the account; as of this the enemy would soon have deprived him. And he who has bought it need not rejoice in his bargain, as he shall soon be stripped of his purchase, and either fall by the sword, or be glad to flee for his life.

Clarke: Eze 7:13 - -- For the seller shall not return - In the sale of all heritages among the Jews, it was always understood that the heritage must return to the family ...

For the seller shall not return - In the sale of all heritages among the Jews, it was always understood that the heritage must return to the family on the year of jubilee, which was every fiftieth year; but in this case the seller should not return to possess it, as it was not likely that he should be alive when the next jubilee should come, and if he were even to live till that time, he could not possess it, as he would then be in captivity. And the reason is particularly given; for the vision - the prophetic declaration of a seventy years’ captivity, regards the whole multitude of the people; and it shall not return, i.e., it will be found to be strictly true, without any abatement.

Clarke: Eze 7:14 - -- They have blown the trumpet - Vain are all the efforts you make to collect and arm the peoples and stand on your own defense; for all shall be dispi...

They have blown the trumpet - Vain are all the efforts you make to collect and arm the peoples and stand on your own defense; for all shall be dispirited, and none go to the battle.

Calvin: Eze 7:1 - -- Ezekiel seems here too verbose; for he repeats the same sentiments almost in the same words. But the reason which I have brought forward must be mark...

Ezekiel seems here too verbose; for he repeats the same sentiments almost in the same words. But the reason which I have brought forward must be marked, if God had only uttered his commands shortly, when the people were not only slow to believe but of a perverse disposition, his message had proved cold and ineffectual. With this design he uses, as we have seen, many words, and now repeats the same: he now changes his expression, because he ought by all means to stimulate that sloth, or rather sluggishness, under which the people labored. Another thing to be noted is, that he came not once only by God’s command to preach to the people, but. that he was often sent to stir up their minds. For if he had included in one context what God had enjoined, the Israelites might for the time have thought of God’s judgment, but a prophecy once uttered would have easily escaped them. Besides, when Ezekiel testifies that he was sent by God, and afterwards returns and affirms that he brings new commands, this was more effectual to influence their minds. Now we see the meaning of the phrase, the word was given by Jehovah For this prophecy is distinguished from the former, and yet the matter is the same, without any difference, as it seems to weave in with the same discourse: this, indeed, is true, but he ought to be sent twice, that the people may understand that not once only, but twice and perpetually, what he heard from God’s mouth was to be repeated: since it was sufficiently clear, that God was anxious for their safety, since he never ceased to exhort them. Thus, therefore, says the Lord Jehovah concerning the land of Israel: an end is coming, an end upon the four corners of the land Here God seems to regard the moderate punishments which he had already inflicted on the kingdom of Israel. For we know that they often felt God’s hand, but when some relaxation was afforded them, they thought themselves escaped, so they forgot their wickedness and went on in it so carelessly that it was very clear that they despised God, unless when he oppressed them with his dreadful power. This seems the meaning of the word end, and it is emphatically repeated: an end is coming, an end upon the four corners of the land He puts, indeed, wings, but intends it metaphorically for four different regions. God, therefore, reproves the Israelites for their obstinacy, because though often chastised they did not cease to transgress, through not supposing that any thing more grievous could happen. He puts therefore the word end, as if he said, hitherto I have treated you moderately. And surely God had displayed a remarkable specimen of clemency in punishing the Israelites so lightly when he might utterly have cut them off. Since, therefore, he had so refrained himself in punishing, the sluggishness of the people was on that account the less tolerable, since they thought all was over as soon as God had withdrawn his hand. An end, says he, an end is come, that is, after this you must not hope for any moderation. I see there is no hope of repentance in you, and so I shall utterly consume you; and he adds, on the four corners of the land, as he had just said, in all your dwellings. Again, therefore, he teaches, that no part of the earth should be free from the slaughter which he predicts. It follows —

Calvin: Eze 7:3 - -- He puts the word end a third time, and repeats it even a fourth and a fifth time. Whence we collect, that those miserable ones, although admonished ...

He puts the word end a third time, and repeats it even a fourth and a fifth time. Whence we collect, that those miserable ones, although admonished more than enough both by teaching and experience, were yet like brute animals, so that they always promised themselves something to fly to, and were not impressed with the fear with which the Prophet would strike them. They did not think that an end was really coming, but said, Oh! something will remain, some will escape; and this therefore was their pride. Hence the Prophet does not inculcate the same word in vain: now, says he, the end is come When he says the end has come, he signifies that the Israelites vainly and foolishly trusted in the future, because they had not yet experienced extreme rigor. God, as he had said, had been lenient with them as to punishment. What then did they do? When they perceived such forbearance in God they thought, that it would always be so. Hence the Prophet marks the difference between the past and future, as if he should say, that God’s vengeance as they had formerly known it, was moderate, but now nothing else remained but that God should utterly tear them up and consume them. Now, therefore, there is an end concerning thee He had spoken in the third person, but he was directing his discourse to the whole land of Israel, and he had said upon the four corners of the land, now, says he, the end cometh upon thee Then, I will send my indignation upon thee God indeed had given signs of his anger, but he had not been so severe that the Israelites ceased from flattering themselves. When, therefore, he speaks of his own indignation, he doubtless signifies that he was so offended that he would not restrain himself as he had formerly done. This too is the sense of what follows, I will judge thee according to thy ways. They had been judged formerly, but only in part; for God had given them time for repentance had they been curable: but now, when he compares their judgment with their sins, he means, that nothing was wanting to extreme severity. And he explains that more clearly at the end of the verse, I will put upon thee all thine abominations, that is, I will cast thine own burden upon thee. For although God had begun to exact just punishment. for their superstitions, yet they had not suffered a greater burden than they deserved. Hence God now pronounces that all their abominations should come upon their own heads, so that they should be utterly buried. It follows —

Calvin: Eze 7:4 - -- In other words he confines his own sentence, that God will not spare them, nor will he be entreated. For when hypocrites hear the praises of God wh...

In other words he confines his own sentence, that God will not spare them, nor will he be entreated. For when hypocrites hear the praises of God which are assigned to him in scripture, namely, that he is merciful and long-suffering, (Num 14:18; Psa 103:8,) they seize upon them and fabricate for themselves the material of foolish and perverse confidence. God here pronounces that his pity would not be accessible to the wicked, who do not cease to repel it far from them. And this is worthy of notice, because nothing is more natural than to be intoxicated with false hope when we hear that God is merciful, unless we know for what purpose he testifies this concerning himself, namely, that sinners may betake themselves to him, and may fearlessly call upon him, and implore his mercy, of which they have such remarkable testimony. But hypocrites always become worse, meanwhile they wish God to be propitious to them. Hence when he says, his eye will not spare, neither would he pity them, his intention must be observed, that. wicked and ungodly men should not think his clemency prepared for them against which they have previously shut the door. Because I will put thy ways upon thee — that is, I will cast thy wickedness against thee. We see then that the people’s sins were placed before them, and as it were lay there as long as God spared them. Now, therefore, he first signifies that they should have no cause of quarrel or complaint, because he will cast against them the iniquities which they had heaped upon him. Then also he silently accuses them of too much security, because they never could be brought to repentance, while God sustained and tolerated their sins. And thy abominations, he says, shall be in the midst of thee They were so from the first as far as their guilt was concerned, but God had not yet poured forth his anger. He says, therefore, thy abominations shall be in the midst of thee, because it should really appear that they were not obstinate against God without punishment. Again he repeats, ye shall know that I am Jehovah It is quite clear, that by their obstinacy they compelled God to speak thus, since they despised Ezekiel. But although they pretended to some piety, it cannot be doubted that they would despise God himself.

Therefore he reproves their impiety so sharply, because they denied that God was God as often as they withdrew their confidence from the teaching of the holy man. It follows —

Calvin: Eze 7:5 - -- If we read אחת , acheth, or אחר , acher, the sense seems to me the same, an evil, another evil is come: that is, one evil is come from ...

If we read אחת , acheth, or אחר , acher, the sense seems to me the same, an evil, another evil is come: that is, one evil is come from another, or one evil is come and an evil: that is, when one evil is come another will soon follow. Some explain it in way which seems to me harsh and unsatisfactory: one evil is come; this is so severe that at its first impulse it suffices for complete slaughter, so subtilely do they explain it. But it seems to me that the sense of the Prophet flows best thus, one evil shall come upon another — that is, there will be no cessation in God’s heaping evils upon evils until the very name of the whole people shall become extinct. And this appears to me to be said, that the Israelites should not after their manner suppose themselves safe, if God gives them a short respite. For when a slight intermission happens, the impious erect their crests, and keep up their spirits, and think that God is at peace with them. Since, therefore, any intermission is taken by hypocrites, as if they had made their peace with God, therefore the Prophet says, one evil shall come upon another It follow —

Calvin: Eze 7:6 - -- The whole context has the same meaning, namely, that although the Israelites are deaf, yet they are compelled to attend to God’s continued threats....

The whole context has the same meaning, namely, that although the Israelites are deaf, yet they are compelled to attend to God’s continued threats. The Prophet therefore strikes their ears, because he was not immediately attended to, and again he speaks of the end: an end is come, says he, an end is come Here Ezekiel does not affect to use graceful figures of speech, but was rather compelled by necessity to use the repetitions which we see. For the end concerning which he speaks could with difficulty penetrate their minds, for they were always supposing that God could be appeased by various means. Since, therefore, they promised themselves something remaining behind, and put away from them what the Prophet taught about the end, he could not do otherwise than threaten often though he could scarcely persuade them. Hence an end is come, an end is come: it has been watchful against thee: behold it is come When he says it has watched, he signifies haste, not that God had suddenly revenged the wickedness of the ten tribes, but that he regards the torpor of those who indulged in a vain confidence and dream that God’s judgment is far distant. That diabolic proverb — “ Le terme vaut l’argent,” 149 is still common in the mouths of many, and such impiety has been rife in all ages. When therefore God suspends his judgments, the reprobate intemperately boast themselves as if they could continue in sin with impunity. For this reason the Prophet says, the end is watching that is, hastening — because although God had delayed he would no longer refrain from destroying the Israelites. It follows —

Calvin: Eze 7:7 - -- Now he uses another word. He says, the morning is come, though some translate kingdom, but erroneously. For although צפירה , tzephireh, is ...

Now he uses another word. He says, the morning is come, though some translate kingdom, but erroneously. For although צפירה , tzephireh, is a turban sometimes, or a royal diadem, yet the Prophet’s language is distorted when they say that the kingdom was transferred, or taken over to the Babylonians. But the sentence flows best — the morning cometh By “the morning” he implies what he had said before, namely, the hastening of God’s vengeance. As, therefore, he said the end was watching, since God was hastening to take vengeance, so also he says, the morning is come to them, and then rouses them from that drowsiness in which they had grown torpid. We know that hypocrites commit all their sins as if no eye were upon them; as long as God is silent and at rest they revel without shame or fear. But the chosen remain faithful even in secret; but God’s word always shines before them, as Peter says — ye do well when ye attend to the Prophetic word, as a lamp shining in darkness. (2Pe 1:19.) Although the faithful may be surrounded by darkness, yet they direct their eye to the light of celestial doctrine, so that they are watchful, and are not children of the night and of darkness, as Paul says. (1Th 5:4.) But the impious are, as it were, immersed in darkness, and think they shall enjoy perpetual night. As the rising morning dispels the darkness of night, so also God’s judgment, on its sudden appearance, strikes the reprobate with unexpected terror, but too late.

For this reason, then, the Prophet says, that morning is come to the Israelites, because they had promised themselves perpetual night, as if they were never to be called upon to render an account of their conduct. We see, therefore, that he alludes suitably to that torpor which was the cause of their obstinacy, when they thought themselves safe in their hiding-places. Hence he laughs at their perverse confidence, who promise themselves impunity because they are in night. For the morning, he says, will immediately seize upon you; hence morning is coming upon thee, O inhabitant of the land; afterwards, the time is come: עת , gneth, properly signifies all appointed or determined time. Hence the Prophet meant that the time had come which God had fixed beforehand for his judgment, and thus he takes away from the impious the material for pride, for they always suppose that God is as it were asleep when he does not attack them at the very first moment. He speaks, therefore, of an appointed time, as in other places the Prophets usually do, and frequently of the year of visitation. He signifies the same thing when he says, the day of tumult, or noise, is at hand. This member of the sentence answers to the former. He had said the end was watching; he had said that the judgment was hastening on: now simply and without figure he says, the day is at hand, קרוב , krob, a day, I say, of noise, and not the echo of the mountains, says he; that is, it shall not be an empty resounding, as when a. sound is produced among the mountains a concussion arises, and since the sounds which are uttered there, when taken up by the neighboring mountains, return to their own place, and thus a greater resounding occurs, called echo. The Prophet therefore says, that the clamor of which he speaks should not be an echo, that is, an empty resounding, because all should seriously cry out. Some think הד , hed, means acclamations,” which is properly הידד , hided; it is, indeed, from the same root, but הר , her, is used in the same sense. But if this explanation seems better, the Prophet will allude to mountains, not lofty, but vine-bearing, as many were in the land of Israel. But the other explanation is preferable, namely, there shall be the sound of a tumult, not on account of the reverberation, as they say, but because every one should cry out, until sorrow and crying should abound on every side. It follows —

Calvin: Eze 7:8 - -- He repeats here almost the same words. We have explained the intention, namely, that the Israelites should be positively assured that God threatened ...

He repeats here almost the same words. We have explained the intention, namely, that the Israelites should be positively assured that God threatened not for the sake of frightening them, but because the execution of his wrath was prepared. Now, says he, I will shortly pour out my indignation He had said the day was at hand. This refers to the time; for it would be foolish to place together I will shortly pour out my indignation, against thee, and I will fulfill my indignation against thee; this fulfilling explains what he had formerly said concerning the end. For God had formerly executed his vengeance against the Israelites, but not completely. This completion, then, of God’s wrath prevails even as far as their ultimate destruction. Now I have explained those words — I will judge thee according to thy ways, and I will put upon thee all thine abominations

Calvin: Eze 7:9 - -- This verse contains nothing besides a repetition, unless that at last the Prophet more clearly points out what that knowledge was which he formerly m...

This verse contains nothing besides a repetition, unless that at last the Prophet more clearly points out what that knowledge was which he formerly mentioned, namely, that they should unwillingly feel God’s power, because they had withdrawn their confidence from the Prophet’s teaching. For he had said two or three times, ye shall know that I am Jehovah: now he adds the participle, and that it is I who smite you This then is the knowledge by which God makes himself known to the reprobate, while they are compelled, whether they will or not, to feel that there is a judge of the world. The faithful indeed profit under God’s chastisements, and they are at times humbled under his hand, because they do not willingly obey his word: but we said that the Prophet here triumphs over the people’s pride who dared to deride all threats as if God were sleeping in heaven. He says therefore at length, that when God strikes them they should feel what they did not believe. It follows —

Calvin: Eze 7:10 - -- Now Ezekiel uses another figure, but to the same purpose. He repeats what he had said before: the day is come, and he adds another part, that the ...

Now Ezekiel uses another figure, but to the same purpose. He repeats what he had said before: the day is come, and he adds another part, that the morning had advanced But we said that the impious, when God connives at their sins, exult as it were in darkness without shame or fear. Since therefore they were as wanton as if they had obtained the license of night, the Prophet denounces that morning is at hand, because God would suddenly bring to light what they thought would be always hidden. Since therefore, when God retired, they supposed themselves in complete darkness, the Prophet recalls them to the consideration of the daily order of things: for light emerges immediately from the dawn. Thus he laughs at their folly, because they thought that God had his eyes shut, when for the time he dissembles. This therefore is the reason, as was fully explained yesterday, why the Prophet calls the sudden change morning Therefore the morning has arisen, afterwards, the rod has blossomed, pride has flourished It is not doubtful that he means Nebuchadnezzar by the rod, but interpreters vary on the context; for many refer the following verse to the king of Babylon: but others, in my judgment rightly, take it of the Israelites themselves. As to his saying the rod has blossomed, it refers to God’s forbearance. For when the Israelites had sinned a long while with impunity, they thought, as I said yesterday, that their peace with God would be perpetual. But here Ezekiel pronounces in opposition to this, that God had as it were a hidden root; as he who plants a tree waits for the time, till it rises to a just magnitude. Hence he compares Nebuchadnezzar to a rod which was growing. God could indeed without man’s assistance destroy the Israelites, and could also compel others to obey him: for all creatures are at hand to fulfill his commands; but here Ezekiel commends God’s forbearance, though he had planted the tree, from which the rod was to spring up with which he would smite the Israelites. So he reproves their sloth, because they did not reflect upon the time of their visitation, which God had determined in his secret counsel.

On the whole, in saying the rod has flourished, he refers to those steps which God takes in executing his judgments. For he does not act hastily after the manner of men, but just as a husbandman in sowing and planting. Hence God provides for his own use ministers of vengeance, and permits them to increase and to arrive at maturity. If therefore God does not hasten as we wish, we may know that he still has rods prepared, and if they are not yet grown to maturity, it is because the time which the Almighty has previously fixed is not yet arrived. Now it follows, that pride has budded I have just said that some referred this to the Babylonians, but I rather understand it of the Israelites. Hence God shows how the staff grew in Chaldea by which the Israelites were to be struck, and yet the root was among themselves. For here the noun “pride” is to be taken as usual in a bad sense: it does not denote simply haughtiness or arrogance, but that licentiousness which springs from a contempt of God. But this does not suit the Babylonians as far as God governed them with his hand, when he wished to take vengeance on the Israelites. But in this sense there is nothing forced, that the staff with which the Israelites were to be struck had increased, and yet it had no other origin than their sins, and hence that no other root need be sought for than this. Hence it flourished, but whence did it spring? from pride The seed therefore of this staff was the pride of the Israelites. But this pride is akin to impiety, and we know that they were blinded by their confidence when they despised God, and treated all his threats as vain. Hence the Prophet points out pride as the fountain of all evils. A clearer explanation follows —

Calvin: Eze 7:11 - -- This is an explanation of the words, that pride had budded: now he adds violence to pride, which is its fruit: for contempt of God always begets cr...

This is an explanation of the words, that pride had budded: now he adds violence to pride, which is its fruit: for contempt of God always begets cruelty and savagery, and rapine, and all injustice. But he speaks, as I have said, concerning the Israelites. He says that violence had risen up into a rod of wickedness Thus he confirms what he had touched upon, that the rod of God’s vengeance was not to be sought elsewhere than among the Israelites. God indeed had stirred up the king of Babylon to punish them: but the rod had grown up from the root of their wickedness by which the Israelites had provoked God’s anger: and so he adds, that nothing should be left of them: nothing, says he, should remain safe, either of themselves or of their opulence: for so I interpret המון , hemon: then, of their noise or multitude; either will do moderately well; and there shall not be wailing for them Jerome reads, נה , neh, and hence translates — there shall not be rest among them: but the Prophet means that there shall be neither sorrow nor lament, because the slaughter of all would be promiscuous. And we saw the same in Jeremiah: when one family has perished, friends and acquaintances assemble, and celebrate the funeral of the deceased; but when a pestilence pervades the whole city, and no house is free from death: nay when fathers are mingled with sons, so that their carcases can scarcely be drawn out for multitude, all sorrow ceases. With this intention then the Prophet says, there shall be no grief nor lamentation. For נהה , neheh, means lamentation. But we have already explained its meaning, namely, that all the Israelites were so destined to destruction that there should be, no survivors to lament the dead, and even should there be any, they should be so astonished amidst the multitude of the dead, that every duty of humanity towards them would perish. Now it follows —

Calvin: Eze 7:12 - -- The Prophet now uses another kind of speech. Meanwhile he teaches that there should be such a change that all things should be so mixed as if there w...

The Prophet now uses another kind of speech. Meanwhile he teaches that there should be such a change that all things should be so mixed as if there were no difference between the rich and the poor. Yet such a change does not happen unless God were grievously offended, and so did not exact ordinary vengeance as he had formerly denounced. Paul indeed exhorts all the pious to pass through this world as if they were pilgrims in it, (1Co 7:29,) and thus he says is our faith proved, as with the buyer so with the seller, as with the married so with the single. This general doctrine is prescribed to all the children of God, since the fashion of this world passes away, that they may pass through it, without having their minds fixed on these perishing things. But the meaning of our Prophet is different, because God will so disturb all things among the Israelites, that there shall be no difference between buyer and seller. He who acquires rejoices, and he who is compelled to sell suffers some degree of sorrow; and sometimes the man who is deprived of his lands and possessions tears out as it were his own entrails. It is natural therefore for the buyer to rejoice, and for the seller to lament. Now God shows that the confusion in the kingdom of Israel was so great, that neither poverty nor riches afford the material for sorrow or grief. Now we understand the Prophet’s meaning. He says, the time has come, the day has approached, in which the buyer will not rejoice, and the seller will not lament: because, says he, indignation is upon all this multitude Here that reason of Paul is not brought forward, that the fashion of this world passes away, but a concussion, or rather ruin of that land is pointed out, so that nothing remains safe. For although, whilst we travel through the world, we ought always to erect our minds and senses towards heaven, yet the political faculty remains and flourishes even among the faithful. For the sons of God, though they are poor in spirit, yet possess what God has conferred upon them: they exist, as Paul exhorts them, as it were not possessing but yet enjoying their goods. But the Prophet here signifies, that when the kingdom of Israel shall have been overturned, there will be no use for either money or lands, because all being cast out of their country shall be reduced to want. And he follows up the same sentiment —

Calvin: Eze 7:13 - -- This verse is interpreted variously, but the Prophet’s meaning is by no means obscure: at the beginning he says, that those who sold had no cause o...

This verse is interpreted variously, but the Prophet’s meaning is by no means obscure: at the beginning he says, that those who sold had no cause of sorrow on account of their not returning to their lands. But this does not seem suitable. But, under one member, the Prophet comprehends what I have lately said — that the disturbance of all things would be so great, that the lands would be deprived of their masters, and those who formerly possessed them would be outcasts and exiles; they would be in want of all things, and be unable to plant their foot on their own soil. Nor is this opinion contrary to Jeremiah’s prophecy. (Jer 32:7.) When Jeremiah was in prison, he was commanded to buy land from a relation: but that was done that the faithful might hope for their promised restitution with quiet minds. But the discourse is now directed to the reprobate, who were excluded from all hope of freedom. Our Prophet, therefore, only fulminates here in God’s name, and breathes nothing but terrors; there is no mention of favor in the meantime, because they had cast themselves into despair. And this is the reason why he speaks of perpetual slaughter. He says, therefore, they shall not return to the things sold, although their life is among the living This clause is variously explained, but I do not willingly consume time in repeating the errors of others: I shall follow what appears to me to be right. First, this clause must be read adversatively: he says, indeed, and as yet their life is among the living: but the copula ought thus to be resolved — although their life is among the living. The Prophet seems to allude to a custom then common. For there was not a sale of lands in perpetuity among the sons of Abraham; for that was forbidden by the law, because they were only strangers in the land. (Lev 25:13.) God, therefore, in claiming the dominion of the land, did not permit them to sell their land except for a time — for every fiftieth year they returned to their own possessions. If they sold in the twentieth year, they were restored after thirty years; if in the fortieth, the sale was only for ten years, through the occurrence of the Jubilee. Now therefore the Prophet says, although they remain survivors, yet they shall not return Why? for the captivity will hinder them. Now, therefore, we understand the Prophet’s meaning: those who sold, says he, shall suffer no loss For if they had remained at home, they would have been deprived of their possessions; but this shall not happen, for they shall be dragged to a distant region, and there they shall live and die exiles. But if they should protract their life even to the hundredth year, yet their possession will remain deserted, because the conquerors will not allow them to return to their country. Hence the miserable condition of the exiles is denoted, since, if God were to prolong their life, they would still be compelled to consume it in poverty and want, since they had been driven away from their lands and were unable to return to them.

He adds, because the vision shall not return upon all the multitude of them Here also interpreters differ. For some distinguish this part into two clauses, because the vision was for the whole people, nor had any one been converted or repented. This opinion is plausible, because it contains a useful and fruitful doctrine, which is everywhere met with among the Prophets. For we know that nothing is less tolerable to God, than when men, admonished by Prophets, do not return to a sound mind, but go on in their wickedness. Since, therefore, such obstinacy exceedingly provokes God’s anger, this sense seems to suit well enough — that the vision was for the whole multitude, and yet none repented; that is, that God exhorted all, from the least to the greatest, to repentance; for all were deaf, and, as it were, desperate in their vices. Although, therefore, this exposition seems probable, I do not adopt it: for I doubt not the Prophet’s meaning to be that the vision concerning the whole multitude should not return; that is, be in vain. And thus also Isaiah speaks when he says, thy word shall not return to me void, (Isa 55:11,) for he means that prophecies are always joined with their effects. Some turn this to the fruit of the doctrine, because God will always have some disciples who will embrace the prophetic word. But this is foreign to the purpose. The Prophet rather means that hypocrites will be greatly deceived, while they think God’s word to be an empty sound, by which the air only is struck. Hence he says that God’s word will not want its effect., because God will fulfill whatever he pronounces — whether he promise safety to the faithful, or denounce destruction on the reprobate. As therefore Isaiah says God’s word shall not return to him fruitless, since he will prosper it, so our Prophet denies that God’s word should return after it had been promulgated against the whole multitude. The vision, therefore, is taken here for the prophetic doctrine; but there is no doubt that he restricts the vision to God’s judgment. The vision, therefore, was towards the whole multitude, nor shall it return; that is, it shall be certainly executed. Afterwards he adds, and a man shall not strengthen his soul in his iniquity Others term it — in the iniquity of his soul: but since the relative is double, this opinion cannot stand; but others take it otherwise. But I am unwilling to hold you in suspense here, and it seems to me that nothing is more useful than to investigate the genuine sense of the Prophet. I have no doubt the Prophet here confirms what we have now explained — that it is vain for the despisers of God to hope to escape, because when God executes his vengeance, he will hold them in his grasp. For as to what others say, that they have not fortified their soul on account of iniquity; that is, that they were so bound down to their sinfulness, that they did not lift up their minds and desires to the hope of safety, that sense is too forced. Therefore the Prophet confirms what we now see, namely, that his threats should not return empty, because God would take away all material for confidence from the hypocrites and despisers of his teaching. For the impious wrestle against God, and oppose their own obstinacy and hardness, as if by violence they could break and destroy his word. Since, therefore, the wicked precipitate themselves so boldly, says the Prophet, they shall not fortify themselves by iniquity unto life; that is, they shall strive in vain to obtain life by their iniquity, which is not sufficient for resistance. I do not understand — on account of their iniquity; because he simply denounces that obstinacy should be in vain, which profane men use as a shield against God, and its force be reduced to nothing. They shall not fortify themselves , therefore, in life, or by iniquity, unto life; that is, by that obstinate wickedness by which they think themselves superior. Let us, therefore, from this place learn to tremble at God’s threats, and always to have their effect before our eyes, as the Apostle says — Noah saw by faith the deluge which was hidden, (Heb 11:7,) because, whilst others indulged themselves, he was always reflecting during one hundred and twenty years how horrible that vengeance would be. So, therefore, when God has spoken, may we immediately apprehend his judgment, as if it were clear before our eyes; and let us especially beware of that obstinacy which will assuredly be in vain, because we hear what the Prophet here denounces. It follows —

Calvin: Eze 7:14 - -- Here the Prophet adds, although the Israelites provide themselves with every aid, and prepare all things for carrying on the war, nay, while they omi...

Here the Prophet adds, although the Israelites provide themselves with every aid, and prepare all things for carrying on the war, nay, while they omit nothing for the best fortification, yet when it came to the point, their hopes would be vain, and all the supplies which they prepared for themselves of no avail. However, therefore, they may blow the trumpet, and prepare all things, he says, yet no one goes out to battle The reason must be marked, since God’s indignation was upon the whole multitude of them, that is, because God determined to destroy them all. Now it follows —

Defender: Eze 7:14 - -- The Apostle Paul applied this verse in rebuking believers who fail to give clear and uncompromising testimony to God's truth. "If the trumpet give an ...

The Apostle Paul applied this verse in rebuking believers who fail to give clear and uncompromising testimony to God's truth. "If the trumpet give an uncertain sound," he wrote, "who shall prepare himself to the battle?" (1Co 14:8)."

TSK: Eze 7:2 - -- unto : Eze 12:22, Eze 21:2, Eze 40:2; 2Ch 34:7 An end : Two or three manuscripts read ketz ba , ba hakketz ""the end cometh, come is the end;""...

unto : Eze 12:22, Eze 21:2, Eze 40:2; 2Ch 34:7

An end : Two or three manuscripts read ketz ba , ba hakketz ""the end cometh, come is the end;""which is supported by all the ancient versions. Eze 7:3, Eze 7:5, Eze 7:6, Eze 11:13; Gen 6:13; Deu 32:20; Jer 5:31, Jer 51:13; Lam 1:9, Lam 4:18; Amo 8:2, Amo 8:10; Mat 24:6, Mat 24:13, Mat 24:14; 1Pe 4:7

TSK: Eze 7:3 - -- and I : Eze 7:8, Eze 7:9, Eze 5:13, Eze 6:3-7, Eze 6:12, Eze 6:13 will judge : Eze 7:8, Eze 7:27, Eze 11:10,Eze 11:11, Eze 16:38, Eze 18:30, Eze 33:20...

TSK: Eze 7:4 - -- mine : Eze 7:9, Eze 5:11, Eze 8:18, Eze 9:10, Eze 24:14; Jer 13:14; Zec 11:6 but : Eze 11:21, Eze 16:43, Eze 23:31, Eze 23:49; Jer 16:18, Jer 25:14; H...

TSK: Eze 7:5 - -- Eze 5:9; 2Ki 21:12, 2Ki 21:13; Dan 9:12; Amo 3:2; Nah 1:9; Mat 24:21

TSK: Eze 7:6 - -- An end : This is similar to the Eze 7:2; but there is a paronomasia , or play upon words, here, deserving of notice: ketz ba , ba hakketz , hai...

An end : This is similar to the Eze 7:2; but there is a paronomasia , or play upon words, here, deserving of notice: ketz ba , ba hakketz , haikeetz ailayich ""the end cometh, come is the endcaps1 . icaps0 t waketh for thee.""Ketz is an end; haikeetz is to wake or watch. Eze 7:3; Jer 44:27

watcheth for thee : Heb. awaketh against thee, Zec 13:7

behold : Eze 7:10, Eze 21:25, Eze 39:8; 2Pe 2:5

TSK: Eze 7:7 - -- morning : Gen 19:15, Gen 19:24; Isa 17:14; Amo 4:13 the time : Eze 7:12, Eze 12:23-25, Eze 12:28; Isa 13:22; Zep 1:14-16; 1Pe 4:17 the day : Isa 22:5;...

morning : Gen 19:15, Gen 19:24; Isa 17:14; Amo 4:13

the time : Eze 7:12, Eze 12:23-25, Eze 12:28; Isa 13:22; Zep 1:14-16; 1Pe 4:17

the day : Isa 22:5; Jer 20:7

sounding again : or, echo

TSK: Eze 7:8 - -- pour : Eze 9:8, Eze 14:19, Eze 20:8, Eze 20:13, Eze 20:21, Eze 20:33, Eze 22:31, Eze 30:15, Eze 36:18; 2Ch 34:21; Psa 79:6; Isa 42:25; Jer 7:20; Lam 2...

TSK: Eze 7:9 - -- thee : Heb. upon thee and ye : Eze 7:4 the Lord : Isa 9:13; Mic 6:9; Gal 6:7; Rev 20:13

thee : Heb. upon thee

and ye : Eze 7:4

the Lord : Isa 9:13; Mic 6:9; Gal 6:7; Rev 20:13

TSK: Eze 7:10 - -- it : Eze 7:6; 1Th 5:3 the morning : Eze 7:7 the rod : Eze 19:14, Eze 21:10,Eze 21:13; Num 17:8; Isa 10:5 pride : Pro 14:3, Pro 16:18; Isa 28:1; Dan 4:...

TSK: Eze 7:11 - -- Violence : Eze 7:23; Isa 5:7, Isa 9:4, Isa 14:29, Isa 59:6-8; Jer 6:7; Amo 3:10, Amo 6:3; Mic 2:2, Mic 3:3; Mic 6:12; Jam 2:13 none : Eze 7:2, Eze 7:1...

Violence : Eze 7:23; Isa 5:7, Isa 9:4, Isa 14:29, Isa 59:6-8; Jer 6:7; Amo 3:10, Amo 6:3; Mic 2:2, Mic 3:3; Mic 6:12; Jam 2:13

none : Eze 7:2, Eze 7:16, Eze 5:4, Eze 5:11, Eze 6:11; Zep 1:18

multitude : or, tumult

theirs : or, their tumultuous persons

neither : Eze 24:16-24; Psa 78:64; Jer 16:5, Jer 16:6, Jer 22:18, Jer 25:33

TSK: Eze 7:12 - -- time : Eze 7:5-7, Eze 7:10; 1Co 7:29-31; Jam 5:8, Jam 5:9 let : Isa 24:1, Isa 24:2; Jer 32:7, Jer 32:8, Jer 32:24, Jer 32:25 for : Eze 7:13, Eze 7:14,...

TSK: Eze 7:13 - -- the seller : Ecc 8:8; Lev 25:24-28, Lev 25:31 they were yet alive : Heb. their life were yet among the living neither : Eze 13:22, Eze 33:26, Eze 33:2...

the seller : Ecc 8:8; Lev 25:24-28, Lev 25:31

they were yet alive : Heb. their life were yet among the living

neither : Eze 13:22, Eze 33:26, Eze 33:27; Job 15:25; Psa 52:7

in : etc. or, whose life is in his iniquity

the iniquity of his life : Heb. his iniquity

TSK: Eze 7:14 - -- have : Jer 4:5, Jer 6:1, Jer 51:27 for : Eze 7:11, Eze 7:12; Isa 24:1-7; Jer 6:11, Jer 7:20, Jer 12:12

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 7:1 - -- A dirge. Supposing the date of the prophecy to be the same as that of the preceding, there were now but four, or perhaps three, years to the final o...

A dirge. Supposing the date of the prophecy to be the same as that of the preceding, there were now but four, or perhaps three, years to the final overthrow of the kingdom of Judah by Nebuchadnezzar.

Barnes: Eze 7:3-4 - -- A kind of refrain, repeated in Eze 7:8-9, as the close of another stanza.

A kind of refrain, repeated in Eze 7:8-9, as the close of another stanza.

Barnes: Eze 7:5 - -- An only evil - An evil singular and remarkable above all others.

An only evil - An evil singular and remarkable above all others.

Barnes: Eze 7:6 - -- The end is come: it watcheth for thee - The end (personified) so long slumbering now awakes and comes upon thee.

The end is come: it watcheth for thee - The end (personified) so long slumbering now awakes and comes upon thee.

Barnes: Eze 7:7-10 - -- The morning - Rather, "The conclusion:"a whole series (literally circle) of events is being brought to a close. Others render it: Fate. Th...

The morning - Rather, "The conclusion:"a whole series (literally circle) of events is being brought to a close. Others render it: Fate.

The day of trouble ... - Or, The day is near; a tumult Zec 14:13, and not the echo of (or, shouting on) the mountains. The contrast is between the wild tumult of war and the joyous shouts of such as keep holiday.

Eze 7:10

Rod - Used here for tribe Exo 31:2. The people of Judah have blossomed into proud luxuriance. In Eze 7:11 it means the rod to punish wickedness. The meaning of the passage is obscure, owing to the brief and enigmatic form of the utterance. We may adopt the following explanation. The Jews had ever exulted in their national privileges - everything great and noble was to be from them and from theirs; but now Yahweh raises up the rod of the oppressor to confound and punish the rod of His people. The furious Chaldaean has become an instrument of God’ s wrath, endued with power emanating not from the Jews or from the multitude of the Jews, or from any of their children or people; nay, the destruction shall be so complete that none shall be left to make lamentation over them.

Barnes: Eze 7:12 - -- The day - Either of temporal or final judgment. It was grievous for an Israelite to part with his land. But now the seller need not mourn his l...

The day - Either of temporal or final judgment.

It was grievous for an Israelite to part with his land. But now the seller need not mourn his loss, nor the buyer exult in him gain. All should live the pitiful lives of strangers in another country.

Barnes: Eze 7:13 - -- Although they were yet alive - Though they be yet among the living. Which shall not return ... - He (i. e. the seller) shall not return; ...

Although they were yet alive - Though they be yet among the living.

Which shall not return ... - He (i. e. the seller) shall not return; and, every man living in his iniquity, they shall gather no strength. Exile being the punishment of iniquity, the exiles were said to "live in their iniquity."

Poole: Eze 7:2 - -- Unto the land the inhabitants who had sinned, and also to the land wherein they sinned. An end end of God’ s patience, of the peace and welfar...

Unto the land the inhabitants who had sinned, and also to the land wherein they sinned.

An end end of God’ s patience, of the peace and welfare of the people, and of the plenty, beauty, and desirableness of the land itself, is come, or is near at hand.

The end that dreadful end I threatened against you, and which you will find in the execution of the menaces pronounced against you by the former and latter prophets.

Upon the four corners it is an overflowing misery, that spreads over all the land.

Poole: Eze 7:3 - -- There shall be no more delays, mine anger is upon thee. It is I who send the Chaldeans, the pestilence, famine, &c.; these are commissioned by me. ...

There shall be no more delays, mine anger is upon thee. It is I who send the Chaldeans, the pestilence, famine, &c.; these are commissioned by me.

Will judge punish,

thee according to thy way as thou deservest.

Recompense Heb. give , unto thee as the wages of thy iniquities, or lay all the guilt and all the punishment of all thy sins upon thee.

Poole: Eze 7:4 - -- Mine eye: see Eze 5:11 . Thine abominations not only the punishment and smart, but the vileness, loathsomeness, and hatefulness of thy sins, shall ...

Mine eye: see Eze 5:11 .

Thine abominations not only the punishment and smart, but the vileness, loathsomeness, and hatefulness of thy sins, shall be,

in the midst of thee ever before thee, and openly known to others also, or shall reach thy very heart. See Eze 6:10,13 .

Poole: Eze 7:5 - -- An evil and sore affliction, one misery enough to ruin the whole, so that there will be no need of another. Or, as the Chaldee paraphrase, one evil ...

An evil and sore affliction, one misery enough to ruin the whole, so that there will be no need of another. Or, as the Chaldee paraphrase, one evil after another; and this bespeaks the extreme sadness of their condition who suffer under this evil. Open your eyes, you will see it is at the doors and breaking in upon you.

Poole: Eze 7:6 - -- Thus frequently is it repeated to show the certainty of the thing, the heaviness of the judgment, the great apprehensions they should have of it, an...

Thus frequently is it repeated to show the certainty of the thing, the heaviness of the judgment, the great apprehensions they should have of it, and yet the great security they are under. God’ s vengeance seems to slumber, and sinners dream it will never awake, but here the prophet assureth the sinners of Jerusalem, and its people, that God hath awakened his vengeance, which now watcheth to take the first opportunity, or rather to hasten it.

Poole: Eze 7:7 - -- The morning the word is variously rendered, and accordingly variously applied. It is, say some, of a Chaldee original, and signifies to cry out, to e...

The morning the word is variously rendered, and accordingly variously applied. It is, say some, of a Chaldee original, and signifies to cry out, to encompass, and to rise betimes in the morning, very fitly applicable here. With the morning star, which ushers in the light, thine enemies and thy sorrows are risen, have compassed thee about, and the cry of their shoutings, and the cry of thy distressed people, is raised; a long day of sorrows threatens thee, is upon thee, upon every one that dwelleth in the land. The day of trouble is near; as the day near to the morning, so near are thy troubles, thy great. perplexed, and tumultuous troubles, as the word implies, like that Isa 22:5 Zep 1:14-17 .

The sounding again either it means the echo, which mountains make, and is an empty sound, makes great noise, and only startles children; the noise and report of your calamities are real, yea dreadful. Or else thus; on the mountains were your vineyards, and in vintage time your grape gatherers were wont to shout for joy, and fill the neighbourhood with their joys, but no such soundings shall you hear now. Or it may allude to the music with which their idol worship was celebrated in mountains, high places, in valleys, & C, whence the sound was heard and echoed from hill to hill. Those soundings from the mountains shall cease, it is a long day of vengeance for those sins.

Poole: Eze 7:8 - -- Shortly or from a near distance, as well as in a short time, that the flood of my wrath may bear all down before it. Pour out my fury my wrath shal...

Shortly or from a near distance, as well as in a short time, that the flood of my wrath may bear all down before it.

Pour out my fury my wrath shall not be poured out as water from a cloud at mighty distance, but like the breaking out of the sea on the neighbouring villages, which swallows up houses, cattle, and men without remedy. See Eze 5:13 , and Eze 7:3 .

Poole: Eze 7:9 - -- See Eze 5:11 . According to thy ways worse than the ways of heathens, and thy punishments shall be worse. That are in the midst of thee still th...

See Eze 5:11 .

According to thy ways worse than the ways of heathens, and thy punishments shall be worse.

That are in the midst of thee still thou retainest the old, and addest new abominations; these to this day are in thee, not hidden, but openly.

I am the Lord that smiteth you look only to the hand and sword of the Chaldeans, but I will not cease till you feel and acknowledge my hand smiting, that you may accept punishment, repent, and return to me.

Poole: Eze 7:10 - -- If you will open your eyes, you may see the lowering day of vengeance: see Eze 7:7 . The rod hath blossomed: this and what follows may refer eithe...

If you will open your eyes, you may see the lowering day of vengeance: see Eze 7:7 .

The rod hath blossomed: this and what follows may refer either,

1. To Nebuchadnezzar and his Chaldeans, the rod of God’ s anger; they flourish, are strong and heavy, like to last too long in their strength to break Israel. Pride hath budded; as they flourish in strength, they exceed in pride and arrogance, which buddeth forth in the haughty designs they lay of raising themselves on the ruins of all countries.

Poole: Eze 7:11 - -- Violence with fierceness, which is their natural temper, a bitter and hasty nation, Hab 1:6 ; with eagerness and impetuous vigour executing, and with...

Violence with fierceness, which is their natural temper, a bitter and hasty nation, Hab 1:6 ; with eagerness and impetuous vigour executing, and with injustice and violence oppressing all.

Is risen up is grown up to be, though a rod to punish bad men, yet to be worse than those it punisheth; in brief, you may expect the very worst from the power, pride, and violence of those I am now letting in upon you. Or,

2. It may refer to Israel; thus your tribe (or rod, the same word) blossometh, but it is in sin, and that in pride and violence, so grown that it is a most wicked rod of injustice and oppression to your neighbours, brethren, servants, &c., as Jeremiah, Moses, and other prophets as well as Ezekiel complained; and now, your sins thus ripe, your sorrows must be very near, as it is not many months between the budding of the tree, and the ripening and gathering of the fruit.

None of them: this also is fairly applicable to both Chaldeans and Jews; the Jews should be utterly wasted first for their sins, which God will punish by this violent, proud, mighty enemy, and afterwards he will destroy root and branch of that mighty oppressor; and so sad shall the sufferings of both be, that the living shall not bewail their dead friends, because they shall judge the dead in better case than the living. And though the words may have this double aspect, yet I take them to refer principally and first to the Jews, and their near approaching sorrows.

Poole: Eze 7:12 - -- The time is come: see Eze 7:2,3,6,7 . Though the buyer honestly possess what his money purchased, yet let him not hug himself in the thought of his r...

The time is come: see Eze 7:2,3,6,7 . Though the buyer honestly possess what his money purchased, yet let him not hug himself in the thought of his riches.

Nor the seller mourn: men usually part with their estates grieving that they must transmit their right to others, but let sellers now think how little a while they could have kept them, and how little time they shall keep them who have bought them. Wrath; such wrath from God, an offended Judge, and from insolent enemies, that buyer and seller shall find their state much alike.

Poole: Eze 7:13 - -- He that now selleth is of that age that can scarce promise himself to live till the seventy years’ captivity expire. Shall not return either...

He that now selleth is of that age that can scarce promise himself to live till the seventy years’ captivity expire.

Shall not return either out of captivity, or at the year of jubilee; he shall never with grief behold another in possession of that he was forced to sell. Nor doth this contradict Jeremiah, who promiseth a return, for he foretelleth the return to children and posterity, Ezekiel denies the present generation shall return; Jeremiah speaks of a return to the land of Canaan, Ezekiel denieth a return to ancient particular rights, estates, and possessions.

Although they were yet alive for if any should survive the captivity, yet the conqueror wasting and destroying all would confound all distinct titles and ancient boundaries.

The evils foreseen and threatened are designed against all the multitude of Israel, whose sin and impenitence have involved them in these judgments and miseries, as I am assured by vision, which cannot fail of accomplishment, which shall not return vain and not performed. Nor shall any one man of them all be able to fortify himself and secure his state against these threats by his obstinacy and sin, or by any sinful contrivances.

Poole: Eze 7:14 - -- The house of Israel have published their resolution for war, and summoned in all fit for arms, if the words be read as here. Or if in the imperative...

The house of Israel have published their resolution for war, and summoned in all fit for arms, if the words be read as here. Or if in the imperative mood, Blow ye, &c., they are a smart irony against the preparations the Jews can possibly make for repelling the enemy, and defending their city.

To make all ready persons fit for the war and all warlike provisions, a thing necessary in case of invasions, but in their case a vain attempt. There is not a man going to the war, (as the Hebrew,) all are backward in this danger.

My wrath that displeasure which takes away their prudence and courage, that these men of might sleep, and none finds his hands or weapons, Isa 29:14 .

Haydock: Eze 7:1 - -- Ready. He describes the vain attempts of the Jews to make resistance.

Ready. He describes the vain attempts of the Jews to make resistance.

Haydock: Eze 7:2 - -- Israel, or Judea, in all its parts. (Worthington) --- In five or six years' time all shall be destroyed.

Israel, or Judea, in all its parts. (Worthington) ---

In five or six years' time all shall be destroyed.

Haydock: Eze 7:3 - -- Set, as accusers, to increase thy confusion.

Set, as accusers, to increase thy confusion.

Haydock: Eze 7:5 - -- One. A second shall not be necessary, Nahum i. 9. (Calmet)

One. A second shall not be necessary, Nahum i. 9. (Calmet)

Haydock: Eze 7:6 - -- Awaked. Justice seems to have slept. (Haydock) See ver. 10., and Jeremias i. 12.

Awaked. Justice seems to have slept. (Haydock) See ver. 10., and Jeremias i. 12.

Haydock: Eze 7:7 - -- Destruction, ( contritio. ) St. Jerome reads "contraction," as also [in] ver. 10. Protestants, "the morning." (Haydock) --- Chaldean, "the reign....

Destruction, ( contritio. ) St. Jerome reads "contraction," as also [in] ver. 10. Protestants, "the morning." (Haydock) ---

Chaldean, "the reign." (Calmet) ---

Hebrew tsephira, is variously rendered. (Haydock) ---

Joy. Hebrew, "echo or cry" of people in the vintage.

Haydock: Eze 7:10 - -- Budded; figurative expressions, denoting a speedy vengeance. (Calmet) --- Chaldean, "the reign is open, the ruler has flourished, the wicked hath a...

Budded; figurative expressions, denoting a speedy vengeance. (Calmet) ---

Chaldean, "the reign is open, the ruler has flourished, the wicked hath appeared." In this reign of Nabuchodonosor ye shall be chastised. (Haydock) ---

Septuagint or rather Theodotion, from whom many things have bee supplied according to St. Jerome, (Calmet) have, "The deceit ( or thick foliage; Greek: ploke ) has gone forth, the rod," &c. (Haydock)

Haydock: Eze 7:11 - -- Iniquity. What other fruit could be expected from wickedness? It draws on chastisement. --- Noise, or grandees. None will repent, and therefore ...

Iniquity. What other fruit could be expected from wickedness? It draws on chastisement. ---

Noise, or grandees. None will repent, and therefore none shall escape, from the highest to the lowest.

Haydock: Eze 7:13 - -- Sold, as in the year of jubilee, Leviticus xxv. 25. (Calmet) --- Now there shall be no recovery. (Worthington) --- They shall be driven from the ...

Sold, as in the year of jubilee, Leviticus xxv. 25. (Calmet) ---

Now there shall be no recovery. (Worthington) ---

They shall be driven from the land. ---

Although. By supplying the former negation, (Calmet) we may render "Nor," &c., (Haydock) which seems better. (Calmet) ---

It may also mean, "those who are now alive" shall witness these things. (Haydock) Back. It is not a mere threat.

Gill: Eze 7:1 - -- Moreover the word of the Lord came unto me, saying. Or again, as the Arabic version; for this is a distinct prophecy from the former; though of the sa...

Moreover the word of the Lord came unto me, saying. Or again, as the Arabic version; for this is a distinct prophecy from the former; though of the same kind with it; and was delivered out, either immediately upon the former; or, however, some time between that and the following in the next chapter, which has a date to it. The Targum calls it the word of prophecy from the Lord.

Gill: Eze 7:2 - -- Also, thou son of man, thus saith the Lord God unto the land of Israel,.... The inhabitants of it; not the ten tribes, who were already carried captiv...

Also, thou son of man, thus saith the Lord God unto the land of Israel,.... The inhabitants of it; not the ten tribes, who were already carried captive; but the two tribes of Judah and Benjamin, and those that were with them, who dwelt in the land. The mountains, hills, rivers, and valleys, were before addressed; now the land itself: what the Lord by the prophet said unto the land, or the people of it, follows:

an end: for here a colon is to be placed; that is, the end of God's patience and forbearance; he would bear with them no longer, at least but a very little while; the time of vengeance was coming upon them, and an utter consumption should be made of them; see Lam 4:18;

the end is come upon the four corners of the earth, or "land"; for not the whole world, and the end of that, as in Mat 24:3, are meant; but the land of Judea and the destruction of it, which should be general; upon the four wings of it, as in the Hebrew text; that is, in all parts of it, east, west, north, and south. The Targum is,

"the punishment of the end, or the punishment determined to come upon the four winds of the earth;''

see Rev 7:1; and this punishment was just going to be inflicted on them; for this prophecy was in the sixth year of King Zedekiah; and in the ninth year of his reign Nebuchadnezzar besieged Jerusalem; and in the eleventh year took it, 2Ki 25:1.

Gill: Eze 7:3 - -- Now is the end come upon thee,.... This is repeated for the confirmation of it, and for the sake of application of it to the people of Israel, of wh...

Now is the end come upon thee,.... This is repeated for the confirmation of it, and for the sake of application of it to the people of Israel, of whom he had before spoken in the third person; but now in the second, in order to arouse them, and excite attention:

and I will send mine anger upon thee; the token of it, the punishment of their sins:

and I will judge thee according to thy ways; pass sentence, and execute it, as their evil ways and practices deserved:

and I will recompense, or "put upon thee" f,

all thine abominations; cause them to bear as a burden the just punishment of their detestable iniquities; which would be more than they would be able to bear, though not more than they deserved.

Gill: Eze 7:4 - -- And mine eye shall not spare thee, neither will I have pity,.... Though the punishment will be heavy, and the lamentation will be great; see Eze 5:11;...

And mine eye shall not spare thee, neither will I have pity,.... Though the punishment will be heavy, and the lamentation will be great; see Eze 5:11;

but I will recompense thy ways upon thee; the evil of punishment for the evil of sin, the righteous demerit of their actions:

and thine abominations shall be in the midst of thee; not taken away, unatoned for, and indeed not repented of. The Targum is,

"and the punishment of thine abominations shall be in the midst of thee:''

and ye shall know that I am the Lord; to whom vengeance belongs; who takes notice of sinful actions, and punishes for them; to whom appertain the perfections of omniscience, omnipotence, and punitive justice.

Gill: Eze 7:5 - -- Thus saith the Lord God,.... Here should be a stop, a colon, requiring attention to what follows, it being something awful and terrible: an evil, a...

Thus saith the Lord God,.... Here should be a stop, a colon, requiring attention to what follows, it being something awful and terrible:

an evil, an only evil, behold, it cometh; meaning the destruction of the city and temple; which, though but one, was such an one as was never known before nor was there any like it. The Targum is,

"evil after evil, lo, it cometh;''

one evil after another; when one evil is gone, another comes, as in Eze 7:26. The Syriac version is, "behold, evil for evil comes"; the evil of punishment for the evil of sin.

Gill: Eze 7:6 - -- An end is come, the end is come,.... These words, so often repeated, show the eagerness and concern of the prophet's mind; the speed and haste destruc...

An end is come, the end is come,.... These words, so often repeated, show the eagerness and concern of the prophet's mind; the speed and haste destruction was making; and the great stupidity of the people, which required such a frequent repetition:

it watcheth for thee; that is, their damnation slumbered not, but was awake, and waited till the time was up, which was just at hand, for it to take place; see 2Pe 2:3;

behold, it is come; either the end, or rather the evil before mentioned; it was just at the door; it denotes the certainty of it, and its near approach.

Gill: Eze 7:7 - -- The morning is come upon thee, O thou that dwellest in the land,.... That is, early ruin was come, or was coming, upon the inhabitants of Judea, which...

The morning is come upon thee, O thou that dwellest in the land,.... That is, early ruin was come, or was coming, upon the inhabitants of Judea, which before is said to be awake, and to watch for them; and now the day being broke, the morning come, it hastened to them. Some, because this word g is used in Isa 18:5; for a crown or diadem, think a crowned head, a king, is here meant; particularly Nebuchadnezzar king of Babylon, the instrument of the destruction of Jerusalem. So the Targum,

"the kingdom is revealed upon or against thee, O inhabitant of the land.''

Jarchi interprets it of the morning setting as the sun does, its light and glory disappearing; and so denotes a dark and gloomy day;

the time is come; the appointed time of Jerusalem's ruin, the time of her visitation;

the day of trouble, or "noise" h,

is near; either of the Chaldean army, its chariots and horses, and of their armour; or of the howling and lamentation of the Jews:

and not the sounding again of the mountains; not like the echo of a man's voice between the mountains, which is only imaginary, but this is real; so Kimchi and Ben Melech interpret it: or this was not like the shoutings of the vintage, which were joyful ones, Isa 16:9; but this the voice of lamentation and sorrow, doleful sounds. Jarchi says the word signifies the cry of the voice, proclaiming or calling on persons to fly to the tops of the mountains, which now should not be; and so the Targum,

"and there is no fleeing or escaping to the tops of the mountains.''

Gill: Eze 7:8 - -- Now will I shortly pour out my fury upon thee,.... It might be very well said to be shortly, or near at hand, that the Lord would bring down his judgm...

Now will I shortly pour out my fury upon thee,.... It might be very well said to be shortly, or near at hand, that the Lord would bring down his judgments upon this people; since it was some time in the sixth year of King Jehoiachin's captivity that this prophecy was delivered; and it was in the ninth year that Nebuchadnezzar came up against Jerusalem; so that it was but about three years before God would begin to pour out his fury on them:

and accomplish mine anger upon thee; not only send it, and begin to express it, but go on to finish it, till he had spent all his fury upon them he meant and threatened, and their sins deserved:

and I will judge thee according to thy ways, and I will recompense thee for all thine abominations; which is repeated from Eze 7:3, for the confirmation of it, and to show the certainty of it, that nothing would prevent it.

Gill: Eze 7:9 - -- And mine eye shall not spare, neither will I have pity,.... This verse is the same with Eze 7:4; only instead of "I will recompense thy ways upon thee...

And mine eye shall not spare, neither will I have pity,.... This verse is the same with Eze 7:4; only instead of "I will recompense thy ways upon thee", here it is,

I will recompense thee according to thy ways upon thee and thine abominations that are in the midst of thee; which have both the same sense, showing the equity and justice of the divine proceedings: and to the clause, it is added,

and ye shall know that I am the Lord that smiteth; with the rod of his anger, inflicts punishment for sin. The Syriac version is, "that smiteth them"; the Jews, by suffering them to be carried captive: and so the Targum,

"I am the Lord that bringeth upon you a smiting,''

or the blow; the sense is, that when it came, they should be sensible that it was the Lord's doing. See Gill on Eze 7:4.

Gill: Eze 7:10 - -- Behold the day, behold, it is come,.... That is, the day of trouble and distress, said to be near, Eze 7:3; the morning is gone forth; See Gill on ...

Behold the day, behold, it is come,.... That is, the day of trouble and distress, said to be near, Eze 7:3;

the morning is gone forth; See Gill on Eze 7:7;

the rod hath blossomed, pride hath budded; both these phrases may be understood of Nebuchadnezzar; he was the rod, with which the Lord smote his people, as the Assyrian monarch is called the rod of his anger, Isa 10:5, and was a very proud prince, and had budded and blossomed, and had brought forth much bad fruit of that kind; see Dan 3:15; or these may be separately considered; the rod may be interpreted of Nebuchadnezzar, which had been growing up, and preparing for the chastisement of the people of the Jews, and now was just ready to be made use of; and "pride" may respect the sin of that people, which was the cause of their being smitten with this rod, as the following words seem to indicate. The Targum is,

"a ruler hath budded, a wicked one hath appeared.''

Gill: Eze 7:11 - -- Violence is risen up into a rod of wickedness,.... Some understand this of the Chaldeans, who came with great violence against the Jews, and were a ro...

Violence is risen up into a rod of wickedness,.... Some understand this of the Chaldeans, who came with great violence against the Jews, and were a rod in the hand of the Lord, to scourge them for their wickedness; and this seems to be the sense of the Targum,

"spoilers are risen up to visit the wicked;''

but rather the violence, oppression, and rapine of the Jews are meant, and mentioned as the cause of their punishment; for this their oppression of the poor and needy, the widow and the fatherless, among them, God suffered the king of Babylon, a wicked prince, to come and chastise them:

none of them shall remain, nor of their multitude, nor of any of theirs; meaning not the Chaldean army, as if they came not of themselves, but of God, and much less were cut off, for they returned to their own land again; but the Jews, who either should die in the siege with the famine and pestilence, or be put to death by the sword, or be carried into captivity:

neither shall there be wailing for them; the destruction should be so general, that there would be but few left to mourn; and those that were left would be struck with such a stupor and amazement at the calamity, that they would not be capable of mourning; or with such a dread of the enemy, that there would be no place for lamentation over their dead friends and relations.

Gill: Eze 7:12 - -- The time is come, the day draweth near,.... According to the Targum, the time of the recompence of iniquities, and the day of punishment of sins; of t...

The time is come, the day draweth near,.... According to the Targum, the time of the recompence of iniquities, and the day of punishment of sins; of the sins of the Jews, by the Chaldean army, which no doubt is true; but it seems chiefly to refer to what follows: and the sense is, the time was coming on, in which

let not the buyer rejoice, nor the seller mourn; it is usual for the buyer of houses or lands to rejoice, because an addition is made to his estate, and especially when he has made, as he thinks, a good purchase; and the seller, he mourns because he is obliged to part with his estate to pay his debts, and so is reduced in his circumstances; but now the time was coming when the one would have no occasion to rejoice, nor the other to mourn; not the buyer rejoice, because, being carried captive, he cannot enjoy his possessions; nor the seller mourn, because, if he had not sold his house or field, he must have left it:

for wrath is upon all the multitude thereof; upon the whole body of the Jewish nation, high and low, rich and poor, bond and free, buyer and seller; those that are in good circumstances, and those that are in bad ones; so that hereby they were all upon a level, in the same case and condition.

Gill: Eze 7:13 - -- For the seller shall not return to that which is sold,.... In the year of jubilee, because he shall be in captivity: according to the law in Lev 25:13...

For the seller shall not return to that which is sold,.... In the year of jubilee, because he shall be in captivity: according to the law in Lev 25:13, when a man had sold his possession, he returned to it again, if alive, in the year of jubilee; let it come sooner or later, within thirty, or twenty, or ten years after the sale, be it as it will: now the Babylonish captivity being seventy years, in that time there must be a jubilee; and yet those that had sold their estates, being captives in another land, could not return to them:

although they were yet alive: either though what they have sold is in being, and in good condition; or rather, though they that have sold them are in the land of the living, but, not being in their own land, cannot possess:

for the vision is touching the whole multitude thereof; the prophecy of the destruction of the Jews is general, and respects the whole body of the people; men of all ranks and degrees, the buyer and the seller, the rich and the poor:

which shall not return; void and of no effect, but shall be fully accomplished; see Isa 54:11; though some think this refers not to prophecy, but to the people, who did not upon it return by repentance; in this sense it is taken by Jarchi and Kimchi; and so the Targum,

"for the prophets prophesied to the whole multitude of them to return by repentance, and they returned not:''

neither shall any strengthen himself in the iniquity of his life: either secure himself from danger by his unrighteous mammon, his ill gotten goods; or think to escape by his daring impiety, and vicious course of life, continued in without repentance.

Gill: Eze 7:14 - -- They have blown the trumpet, even to make all ready,.... That is, the Jews, when they understood that the enemy was approaching, blew the trumpet, to ...

They have blown the trumpet, even to make all ready,.... That is, the Jews, when they understood that the enemy was approaching, blew the trumpet, to give the inhabitants of their several cities and towns warning of it; that they might gather together, provide themselves with armour, and put themselves in a posture of defence, or go forth to meet the enemy, and stop his progress: or, "blow ye the trumpet", so the Septuagint and Arabic versions; and so may be considered as an irony or sarcasm; blow the trumpet, as an alarm of war, and see what will be the effect of it:

but none goeth to the battle: not having courage enough to face the enemy, but instead of that find to the fortified cities, and particularly to Jerusalem: the reason of this timidity and cowardice was,

for my wrath is upon all the multitude thereof; the intention of God was to destroy them all by one means or another; and therefore a heart was not given them to defend themselves, or oppose the enemy.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Eze 7:2 Or “earth.” Elsewhere the expression “four corners of the earth” figuratively refers to the whole earth (Isa 11:12).

NET Notes: Eze 7:3 Heb “I will place on you.”

NET Notes: Eze 7:4 Heb “and your abominable practices will be among you.”

NET Notes: Eze 7:5 So most Hebrew mss; many Hebrew mss read “disaster after disaster” (cf. NAB, NCV, NRSV, NLT).

NET Notes: Eze 7:6 In each of the three cases of the verb translated with forms of “to come,” the form may either be a participle (“comes/is comingR...

NET Notes: Eze 7:7 The LXX reads “neither tumult nor birth pains.” The LXX varies at many points from the MT in this chapter. The context suggests that one o...

NET Notes: Eze 7:8 The expression “to pour out rage” also occurs in Ezek 9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18.

NET Notes: Eze 7:9 The MT lacks “you.” It has been added for clarification.

NET Notes: Eze 7:11 The Hebrew word occurs only here in the OT.

NET Notes: Eze 7:12 Heb “wrath.” Context clarifies that God’s wrath is in view.

NET Notes: Eze 7:13 Or “in their punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and in v. 16;...

NET Notes: Eze 7:14 The Hebrew word refers to the din or noise made by a crowd, and by extension may refer to the crowd itself.

Geneva Bible: Eze 7:3 Now [is] the end [come] upon thee, and I will send my anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all ( ...

Geneva Bible: Eze 7:6 An end is come, the end is come: it ( b ) watcheth for thee; behold, it is come. ( b ) He shows that the judgments of God ever watch to destroy the s...

Geneva Bible: Eze 7:7 The ( c ) morning is come upon thee, O thou that dwellest in the land: the time is come, the day of trouble [is] near, and not the joyful ( d ) shouti...

Geneva Bible: Eze 7:10 Behold the day, behold, it is come: the morning is gone forth; the ( e ) rod hath blossomed, ( f ) pride hath budded. ( e ) The scourge is ready. ( ...

Geneva Bible: Eze 7:11 ( g ) Violence hath risen into a rod of wickedness: none of them [shall remain], nor of their multitude, nor of any of theirs: neither [shall there be...

Geneva Bible: Eze 7:12 The time is come, the day draweth near: let not the buyer ( i ) rejoice, nor the seller ( k ) mourn: for wrath [is] upon all its multitude. ( i ) For...

Geneva Bible: Eze 7:13 For the seller shall not ( l ) return to that which is sold, although they were yet alive: for the ( m ) vision [is] concerning its whole multitude, [...

Geneva Bible: Eze 7:14 ( o ) They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath [is] upon all its multitude. ( o ) The Israelit...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Eze 7:1-27 - --1 The final desolation of Israel.16 The mournful repentance of them that escape.20 The enemies defile the sanctuary because of the Israelites' abomina...

MHCC: Eze 7:1-15 - --The abruptness of this prophecy, and the many repetitions, show that the prophet was deeply affected by the prospect of these calamities. Such will th...

Matthew Henry: Eze 7:1-15 - -- We have here fair warning given of the destruction of the land of Israel, which was now hastening on apace. God, by the prophet, not only sends noti...

Keil-Delitzsch: Eze 7:1-4 - -- The End Cometh Eze 7:1. And the word of Jehovah came to me thus: Eze 7:2. And thou, son of man, thus saith the Lord Jehovah: An end to the land o...

Keil-Delitzsch: Eze 7:5-9 - -- The execution of the judgment announced in Eze 7:2-4, arranged in four strophes: Eze 7:5-9, Eze 7:10-14, Eze 7:15-22, Eze 7:23-27. - The first stro...

Keil-Delitzsch: Eze 7:10-14 - -- Second Strophe Eze 7:10. Behold the day, behold, it cometh; the fate springeth up; the rod sprouteth; the pride blossometh. Eze 7:11. The viole...

Constable: Eze 4:1--24:27 - --II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24 This section of the book contains prophecies th...

Constable: Eze 4:1--7:27 - --A. Ezekiel's initial warnings chs. 4-7 In this section, Ezekiel grouped several symbolic acts that pictu...

Constable: Eze 6:1--7:27 - --2. The judgment coming on Judah chs. 6-7 The Lord commanded Ezekiel to announce prophetic messag...

Constable: Eze 7:1-27 - --The destruction of the whole land ch. 7 This chapter, like the previous one, probably contains several separate oracles. Together they make up a lamen...

expand all
Introduction / Outline

JFB: Ezekiel (Book Introduction) The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he ...

JFB: Ezekiel (Outline) EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28) EZEKIEL'S COMMISSION. (Eze 2:1-10) EZEKIEL EATS THE ROLL. IS COMMISSIONED TO ...

TSK: Ezekiel (Book Introduction) The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah ...

TSK: Ezekiel 7 (Chapter Introduction) Overview Eze 7:1, The final desolation of Israel; Eze 7:16, The mournful repentance of them that escape; Eze 7:20, The enemies defile the sanctuar...

Poole: Ezekiel (Book Introduction) BOOK OF THE PROPHET EZEKIEL THE ARGUMENT EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appea...

Poole: Ezekiel 7 (Chapter Introduction) CHAPTER 7 The final desolation of Israel, Eze 7:1-15 . The mournful repentance of them that escape, Eze 7:16-19 . The enemies are permitted to defi...

MHCC: Ezekiel (Book Introduction) Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, a...

MHCC: Ezekiel 7 (Chapter Introduction) (Eze 7:1-15) The desolation of the land. (Eze 7:16-22) The distress of the few who should escape. (Eze 7:23-27) The captivity.

Matthew Henry: Ezekiel (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel When we entered upon the writings of the prophets, which speak of the ...

Matthew Henry: Ezekiel 7 (Chapter Introduction) In this chapter the approaching ruin of the land of Israel is most particularly foretold in affecting expressions often repeated, that if possible ...

Constable: Ezekiel (Book Introduction) Introduction Title and Writer The title of this book comes from its writer, Ezekiel, t...

Constable: Ezekiel (Outline) Outline I. Ezekiel's calling and commission chs. 1-3 A. The vision of God's glory ch. 1 ...

Constable: Ezekiel Ezekiel Bibliography Ackroyd, Peter R. Exile and Restoration. Philadelphia: Westminster Press, 1968. ...

Haydock: Ezekiel (Book Introduction) THE PROPHECY OF EZECHIEL. INTRODUCTION. Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of t...

Gill: Ezekiel (Book Introduction) INTRODUCTION TO EZEKIEL This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jerem...

Gill: Ezekiel 7 (Chapter Introduction) INTRODUCTION TO EZEKIEL 7 This chapter contains a prophecy of the speedy destruction of the Jews, as being just at hand; of the particular judgment...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #02: Try using wildcards "*" or "?" for b?tter wor* searches. [ALL]
created in 0.47 seconds
powered by
bible.org - YLSA