21 And I will give H5414 it into the hands H3027 of the strangers H2114 for a prey, H957 and to the wicked H7563 of the earth H776 for a spoil; H7998 and they shall pollute H2490 it.
And he carried out H3318 thence all the treasures H214 of the house H1004 of the LORD, H3068 and the treasures H214 of the king's H4428 house, H1004 and cut in pieces H7112 all the vessels H3627 of gold H2091 which Solomon H8010 king H4428 of Israel H3478 had made H6213 in the temple H1964 of the LORD, H3068 as the LORD H3068 had said. H1696
Remember H2142 thy congregation, H5712 which thou hast purchased H7069 of old; H6924 the rod H7626 of thine inheritance, H5159 which thou hast redeemed; H1350 this mount H2022 Zion, H6726 wherein thou hast dwelt. H7931 Lift up H7311 thy feet H6471 unto the perpetual H5331 desolations; H4876 even all that the enemy H341 hath done wickedly H7489 in the sanctuary. H6944 Thine enemies H6887 roar H7580 in the midst H7130 of thy congregations; H4150 they set up H7760 their ensigns H226 for signs. H226 A man was famous H3045 according as he had lifted up H935 H4605 axes H7134 upon the thick H5442 trees. H6086 But now they break down H1986 the carved work H6603 thereof at once H3162 with axes H3781 and hammers. H3597 They have cast H7971 fire H784 into thy sanctuary, H4720 they have defiled H2490 by casting down the dwelling place H4908 of thy name H8034 to the ground. H776 They said H559 in their hearts, H3820 Let us destroy H3238 them together: H3162 they have burned up H8313 all the synagogues H4150 of God H410 in the land. H776
And the pillars H5982 of brass H5178 that were in the house H1004 of the LORD, H3068 and the bases, H4350 and the brasen H5178 sea H3220 that was in the house H1004 of the LORD, H3068 did the Chaldees H3778 break in pieces, H7665 and carried H5375 the brass H5178 of them to Babylon. H894 And the pots, H5518 and the shovels, H3257 and the snuffers, H4212 and the spoons, H3709 and all the vessels H3627 of brass H5178 wherewith they ministered, H8334 took they away. H3947 And the firepans, H4289 and the bowls, H4219 and such things as were of gold, H2091 in gold, H2091 and of silver, H3701 in silver, H3701 the captain H7227 of the guard H2876 took away. H3947 The two H8147 pillars, H5982 one H259 sea, H3220 and the bases H4350 which Solomon H8010 had made H6213 for the house H1004 of the LORD; H3068 the brass H5178 of all these vessels H3627 was without H3808 weight. H4948
And all the vessels H3627 of the house H1004 of God, H430 great H1419 and small, H6996 and the treasures H214 of the house H1004 of the LORD, H3068 and the treasures H214 of the king, H4428 and of his princes; H8269 all these he brought H935 to Babylon. H894 And they burnt H8313 the house H1004 of God, H430 and brake down H5422 the wall H2346 of Jerusalem, H3389 and burnt H8313 all the palaces H759 thereof with fire, H784 and destroyed H7843 all the goodly H4261 vessels H3627 thereof.
And burned H8313 the house H1004 of the LORD, H3068 and the king's H4428 house; H1004 and all the houses H1004 of Jerusalem, H3389 and all the houses H1004 of the great H1419 men, burned H8313 he with fire: H784 And all the army H2428 of the Chaldeans, H3778 that were with the captain H7227 of the guard, H2876 brake down H5422 all the walls H2346 of Jerusalem H3389 round about. H5439 Then Nebuzaradan H5018 the captain H7227 of the guard H2876 carried away captive H1540 certain of the poor H1803 of the people, H5971 and the residue H3499 of the people H5971 that remained H7604 in the city, H5892 and those that fell away, H5307 that fell H5307 to the king H4428 of Babylon, H894 and the rest H3499 of the multitude. H527 But Nebuzaradan H5018 the captain H7227 of the guard H2876 left H7604 certain of the poor H1803 of the land H776 for vinedressers H3755 and for husbandmen. H3009 Also the pillars H5982 of brass H5178 that were in the house H1004 of the LORD, H3068 and the bases, H4350 and the brasen H5178 sea H3220 that was in the house H1004 of the LORD, H3068 the Chaldeans H3778 brake, H7665 and carried H5375 all the brass H5178 of them to Babylon. H894 The caldrons H5518 also, and the shovels, H3257 and the snuffers, H4212 and the bowls, H4219 and the spoons, H3709 and all the vessels H3627 of brass H5178 wherewith they ministered, H8334 took they away. H3947 And the basons, H5592 and the firepans, H4289 and the bowls, H4219 and the caldrons, H5518 and the candlesticks, H4501 and the spoons, H3709 and the cups; H4518 that which was of gold H2091 in gold, H2091 and that which was of silver H3701 in silver, H3701 took H3947 the captain H7227 of the guard H2876 away. H3947 The two H8147 pillars, H5982 one H259 sea, H3220 and twelve H8147 H6240 brasen H5178 bulls H1241 that were under the bases, H4350 which king H4428 Solomon H8010 had made H6213 in the house H1004 of the LORD: H3068 the brass H5178 of all these vessels H3627 was without weight. H4948 And concerning the pillars, H5982 the height H6967 of one H259 pillar H5982 was eighteen H8083 H6240 cubits; H520 and a fillet H2339 of twelve H8147 H6240 cubits H520 did compass H5437 it; and the thickness H5672 thereof was four H702 fingers: H676 it was hollow. H5014 And a chapiter H3805 of brass H5178 was upon it; and the height H6967 of one H259 chapiter H3805 was five H2568 cubits, H520 with network H7639 and pomegranates H7416 upon the chapiters H3805 round about, H5439 all of brass. H5178 The second H8145 pillar H5982 also and the pomegranates H7416 were like unto these. And there were ninety H8673 and six H8337 pomegranates H7416 on a side; H7307 and all the pomegranates H7416 upon the network H7639 were an hundred H3967 round about. H5439
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 7
Commentary on Ezekiel 7 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 7
Eze 7:1-27. Lamentation over the Coming Ruin of Israel; the Penitent Reformation of a Remnant; the Chain Symbolizing the Captivity.
2. An end, the end—The indefinite "an" expresses the general fact of God bringing His long-suffering towards the whole of Judea to an end; "the," following, marks it as more definitely fixed (Am 8:2).
4. thine abominations—the punishment of thine abominations.
shall be in the midst of thee—shall be manifest to all. They and thou shall recognize the fact of thine abominations by thy punishment which shall everywhere befall thee, and that manifestly.
5. An evil, an only evil—a peculiar calamity such as was never before; unparalleled. The abruptness of the style and the repetitions express the agitation of the prophet's mind in foreseeing these calamities.
6. watcheth for thee—rather, "waketh for thee." It awakes up from its past slumber against thee (Ps 78:65, 66).
7. The morning—so Chaldean and Syriac versions (compare Joe 2:2). Ezekiel wishes to awaken them from their lethargy, whereby they were promising to themselves an uninterrupted night (1Th 5:5-7), as if they were never to be called to account [Calvin]. The expression, "morning," refers to the fact that this was the usual time for magistrates giving sentence against offenders (compare Eze 7:10, below; Ps 101:8; Jer 21:12). Gesenius, less probably, translates, "the order of fate"; thy turn to be punished.
not the sounding again—not an empty echo, such as is produced by the reverberation of sounds in "the mountains," but a real cry of tumult is coming [Calvin]. Perhaps it alludes to the joyous cries of the grape-gatherers at vintage on the hills [Grotius], or of the idolaters in their dances on their festivals in honor of their false gods [Tirinus]. Havernick translates, "no brightness."
8, 9. Repetition of Eze 7:3, 4; sadly expressive of accumulated woes by the monotonous sameness.
10. rod … blossomed, pride … budded—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.
11. Violence (that is, the violent foe) is risen up as a rod of (that is, to punish the Jews') wickedness (Zec 5:8).
theirs—their possessions, or all that belongs to them, whether children or goods. Grotius translates from a different Hebrew root, "their nobles," literally, "their tumultuous trains" (Margin) which usually escorted the nobles. Thus "nobles" will form a contrast to the general "multitude."
neither … wailing—(Jer 16:4-7; 25:33). Gesenius translates, "nor shall there be left any beauty among them." English Version is supported by the old Jewish interpreters. So general shall be the slaughter, none shall be left to mourn the dead.
12. let not … buyer rejoice—because he has bought an estate at a bargain price.
nor … seller mourn—because he has had to sell his land at a sacrifice through poverty. The Chaldeans will be masters of the land, so that neither shall the buyer have any good of his purchase, nor the seller any loss; nor shall the latter (Eze 7:13) return to his inheritance at the jubilee year (see Le 25:13). Spiritually this holds good now, seeing that "the time is short"; "they that rejoice should be as though they rejoiced not, and they that buy as though they possessed not": Paul (1Co 7:30) seems to allude to Ezekiel here. Jer 32:15, 37, 43, seems to contradict Ezekiel here. But Ezekiel is speaking of the parents, and of the present; Jeremiah, of the children, and of the future. Jeremiah is addressing believers, that they should hope for a restoration; Ezekiel, the reprobate, who were excluded from hope of deliverance.
13. although they were yet alive—although they should live to the year of jubilee.
multitude thereof—namely, of the Jews.
which shall not return—answering to "the seller shall not return"; not only he, but the whole multitude, shall not return. Calvin omits "is" and "which": "the vision touching the whole multitude shall not return" void (Isa 55:11).
neither shall any strengthen himself in the iniquity of his life—No hardening of one's self in iniquity will avail against God's threat of punishment. Fairbairn translates, "no one by his iniquity shall invigorate his life"; referring to the jubilee, which was regarded as a revivification of the whole commonwealth, when, its disorders being rectified, the body politic sprang up again into renewed life. That for which God thus provided by the institution of the jubilee and which is now to cease through the nation's iniquity, let none think to bring about by his iniquity.
14. They have blown the trumpet—rather, "Blow the trumpet," or, "Let them blow the trumpet" to collect soldiers as they will, "to make all ready" for encountering the foe, it will be of no avail; none will have the courage to go to the battle (compare Jer 6:1), [Calvin].
15. No security should anywhere be found (De 32:25). Fulfilled (La 1:20); also at the Roman invasion (Mt 24:16-18).
16. (Eze 6:6).
like doves—which, though usually frequenting the valleys, mount up to the mountains when fearing the bird-catcher (Ps 11:1). So Israel, once dwelling in its peaceful valleys, shall flee from the foe to the mountains, which, as being the scene of its idolatries, were justly to be made the scene of its flight and shame. The plaintive note of the dove (Isa 59:11) represents the mournful repentance of Israel hereafter (Zec 12:10-12).
17. shall be weak as water—literally, "shall go (as) waters"; incapable of resistance (Jos 7:5; Ps 22:14; Isa 13:7).
18. cover them—as a garment.
baldness—a sign of mourning (Isa 3:24; Jer 48:37; Mic 1:16).
19. cast … silver in … streets—just retribution; they had abused their silver and gold by converting them into idols, "the stumbling-block of their iniquity" (Eze 14:3, 4, that is, an occasion of sinning); so these silver and gold idols, so far from "being able to deliver them in the day of the Lord's wrath" (see Pr 11:4), shall, in despair, be cast by them into the streets as a prey to the foe, by whom they shall be "removed" (Grotius translates as the Margin, "shall be despised as an unclean thing"); or rather, as suits the parallelism, "shall be put away from them" by the Jews [Calvin]. "They (the silver and gold) shall not satisfy their souls," that is, their cravings of appetite and other needs.
20. beauty of his ornament—the temple of Jehovah, the especial glory of the Jews, as a bride glories in her ornaments (the very imagery used by God as to the temple, Eze 16:10, 11). Compare Eze 24:21: "My sanctuary, the excellency of your strength, the desire of your eyes."
images … therein—namely, in the temple (Eze 8:3-17).
set it far from them—God had "set" the temple (their "beauty of ornament") "for His majesty"; but they had set up "abominations therein"; therefore God, in just retribution, "set it far from them," (that is, removed them far from it, or took it away from them [Vatablus]). The Margin translates, "Made it unto them an unclean thing" (compare Margin on Eze 7:19, "removed"); what I designed for their glory they turned to their shame, therefore I will make it turn to their ignominy and ruin.
21. strangers—barbarous and savage nations.
22. pollute my secret place—just retribution for the Jews' pollution of the temple. "Robbers shall enter and defile" the holy of holies, the place of God's manifested presence, entrance into which was denied even to the Levites and priests and was permitted to the high priest only once a year on the great day of atonement.
23. chain—symbol of the captivity (compare Jer 27:2). As they enchained the land with violence, so shall they be chained themselves. It was customary to lead away captives in a row with a chain passed from the neck of one to the other. Therefore translate as the Hebrew requires, "the chain," namely, that usually employed on such occasions. Calvin explains it, that the Jews should be dragged, whether they would or no, before God's tribunal to be tried as culprits in chains. The next words favor this: "bloody crimes," rather, "judgment of bloods," that is, with blood sheddings deserving the extreme judicial penalty. Compare Jer 51:9: "Her judgment reacheth unto heaven."
24. worst of the heathen—literally, "wicked of the nations"; the giving up of Israel to their power will convince the Jews that this is a final overthrow.
pomp of … strong—the pride wherewith men "stiff of forehead" despise the prophet.
holy places—the sacred compartments of the temple (Ps 68:35; Jer 51:51) [Calvin]. God calls it "their holy places," because they had so defiled it that He regarded it no longer as His. However, as the defilement of the temple has already been mentioned (Eze 7:20, 22), and "their sacred places" are introduced as a new subject, it seems better to understand this of the places dedicated to their idols. As they defiled God's sanctuary, He will defile their self-constituted "sacred places."
25. peace, and … none—(1Th 5:3).
26. Mischief … upon … mischief—(De 32:23; Jer 4:20). This is said because the Jews were apt to fancy, at every abatement of suffering, that their calamities were about to cease; but God will accumulate woe on woe.
rumour—of the advance of the foe, and of his cruelty (Mt 24:6).
seek a vision—to find some way of escape from their difficulties (Isa 26:9). So Zedekiah consulted Jeremiah (Jer 37:17; 38:14).
law shall perish—fulfilled (Eze 20:1, 3; Ps 74:9; La 2:9; compare Am 8:11); God will thus set aside the idle boast, "The law shall not perish from the priest" (Jer 18:18).
ancients—the ecclesiastical rulers of the people.
27. people of the land—the general multitude, as distinguished from the "king" and the "prince." The consternation shall pervade all ranks. The king, whose duty it was to animate others and find a remedy for existing evils, shall himself be in the utmost anxiety; a mark of the desperate state of affairs.
clothed with desolation—Clothing is designed to keep off shame; but in this case shame shall be the clothing.
after their way—because of their wicked ways.
deserts—literally, "judgments," that is, what just judgment awards to them; used to imply the exact correspondence of God's judgment with the judicial penalties they had incurred: they oppressed the poor and deprived them of liberty; therefore they shall be oppressed and lose their own liberty.