Chapter 7

1 The final desolation of Israel. 16 The mournful repentance of them that escape. 20 The enemies defile the sanctuary because of the Israelites’ abominations. 23 Under the type of a chain is shewed their miserable captivity.

1. The word of the Lord. The repetition of this phrase (see on ch. 6:1) suggests that there has been another period of silence, which is now followed by a fresh prophetic communication. The subject of this chapter deals with the nearness and the completeness of the judgments earlier predicted. The chapter is more poetic than preceding messages and may be compared with a song of lamentation.

2. An end. The repetition of this expression is doubtless for emphasis (see v. 6; cf. ch. 12:21–28). This is the keynote of ch. 7.

Four corners. Literally, “four wings.” The expression is similar to our “north, south, east, and west” (see Isa. 11:12; Rev. 7:1). The end of Israel as a nation is here foretold.

3. Will judge thee. Verses 3, 4 are repeated almost exactly in vs. 8, 9. These passages represent a kind of refrain in the song of lamentation, which lends greater force to the denunciations.

According to thy ways. Compare Rev. 22:12. Some psychologists have claimed that man is not responsible for his actions. They assert that he is the victim of glandular disorders, or an unstable nervous system, or a bad environment. The religion of the Bible affirms and demonstrates that the power of the gospel is greater than every hereditary and cultivated tendency to evil.

4. Neither will I have pity. That is, God will not permit His pity, which is an integral attribute of His character, to avert the judgments. Here the word for “pity” no longer refers to the emotion of pity, but to that which one would do if he has pity. Another interesting example of such a turn in meaning is the Hebrew word paqad, meaning basically, “to visit.” It also takes on the meaning of that which one does as a result of the visit, and so is frequently translated “to punish” (Isa. 13:11; Jer. 21:14).

5. An only evil. Literally, “one evil,” perhaps in the sense of “a unique evil,” or “a final evil,” one complete in itself, requiring no repetition. Many Hebrew manuscripts, as well as the Targums (Aramaic paraphrases of the Hebrew Scriptures), by a change of one letter render the passage “evil after evil.” “Evil” (Heb. raФah) signifies not only moral evil but also “calamity” and “disaster.” These latter meanings apply in this text. Calamity upon calamity was to come upon Judah.

6. Watcheth. Heb. qus, “to awake.” The word is thus translated in nearly every other occurrence (see Ps. 3:5; 73:20; Dan. 12:2; etc.). The clause may be rendered “it awaketh against thee.” There is a play on words in the Hebrew which cannot be reproduced in the English, the word for “end” (qes) having almost the same sound as the verb for “watcheth” (qus). The predicted doom is rousing itself to accomplish its errand of destruction.

7. Morning. Heb. sephirah, the meaning of which is here uncertain. It occurs only here, in v. 10, and in Isa. 28:5, where it is translated “crown.” The root from which it may be derived means “to plait,” “to interweave.” The translation “doom” (RSV) is a conjectural attempt at the metaphorical meaning.

Sounding again. Heb. hed, a word occurring only here in the OT. Hed should probably read hedad, a shout of joy of those pressing grapes (see Jer. 25:30; 51:14). In its place would be the discordant and terrifying noise of battle and war.

8. I will judge thee. Verses 8, 9 largely repeat vs. 3, 4. The last sentence is more emphatic, “Ye shall know that I am the Lord that smiteth.”

10. The rod hath blossomed. Jewish interpreters have commonly understood the rod to refer to the Chaldean conqueror, as a rod of the Lord’s anger. Like a shoot, his power was growing, giving signs of vigorous vitality, rapidly taking form that would enable the conqueror to strike hard. The translation “injustice” (RSV) appears to be an attempt to give a metaphorical meaning to “rod,” thus to secure a better parallel with the abstract noun “pride.” The “pride” could also be applied to the Chaldeans, or else to Israel as working out her own punishment through her haughtiness.

11. Violence is risen up. The literary construction indicates that the writer was deeply affected, for he speaks in short, pointed statements, and leaves out some of the verbs, which style makes the sense somewhat doubtful. Literally translated, the passage reads, “Violence is risen up into a rod of wickedness, not from them, not from their multitude, and not from [?; the meaning of the Hebrew word is uncertain] and not lamentation [LXX, “ornament,” “beauty”] in them.” “Lamentation” is the Jewish interpretation of the Heb. noah. Perhaps had one been present and had heard the cadence of his voice, and seen his gestures and facial expression, the meaning would have been plain. If “lamentation” is the proper interpretation, the sense would be that the usual burial rites would be neglected. If “beauty” is the meaning, then the passage emphasizes the fact that all attractiveness or eminence would be consumed away.

12. Let not the buyer rejoice. An important feature of Israelitic activity was the buying and selling of land. According to law (Lev. 25:14–16) the possession was in no case to extend beyond the year of jubilee, at which time all land was to revert to its possessor by inheritance. Real estate selling at low prices would naturally make the buyer rejoice. On the other hand, men usually part with their estates grieving that they must transfer their rights to others. With the siege imminent, Ezekiel now declares that the buyer will have no reason to rejoice, because he will not enjoy what he has bought. Nor will the seller have reason to mourn for the loss of his possessions by sale. The approaching captivity would deprive him of his property anyway.

13. Shall not return. The seller was doubtless at such an age that he could scarcely expect to live till the 70 years’ captivity ended. Nor would the year of jubilee be any advantage to him in captivity.

14. None goeth. A picture of a demoralized spirit, perhaps due to a consciousness of guilt that has at last led them to realize that they cannot expect to receive help from God.

16. Like doves. Some few would escape and find refuge in the mountains, but their condition would be one of extreme hardship.

Mourning. Heb. hamah, a word used of the growl of bears (Isa. 59:11), the barking of dogs (Ps. 59:6, 14), the tumult of nations (Ps. 46:6). When sin brings forth its bitter results there are often poignant regrets. Unfortunately these regrets are over the hard consequences of sin rather than over the fact that sin has dishonored God. Men long for the removal of the consequences rather than for deliverance from sin’s guilt and power, but the latter must precede the former.

In the second part of the verse the LXX reads, “I will put all of them to death, each one in his iniquities.” The Syriac reads, “all of them will die,” as though the Hebrew manuscript from which the translation was made read muth instead of hamah.

17. Weak as water. A figure of the weakness and general helplessness of the fugitives. The hands that should have been strong to hold weapons of war and to build fortifications failed to function. The knees that should have been strong to stand in battle, or to flee from the drawn sword, refused to respond.

18. With sackcloth. In the East a common sign of sorrow, humiliation, and misery. The horror sprang from the dreadful apprehension of growing evils, the shame from disappointments, conscious guilt, and disillusionment.

Baldness. Baldness was often self-inflicted as a token of great mourning (see Isa. 15:2; Jer. 7:29; 48:37; Amos 8:10).

19. Their silver. Probably a reference to the casting away of valuables in flight, or to the idols, which proved worthless in the day of calamity.

Shall be removed. Better, “shall be accounted an unclean thing.” The Hebrew word occurring here is used in Lev. 15:19–33.

20. His ornament. The Syriac and Symmachus read “their ornament.” The people had used their riches, their silver and gold, to set up their detestable idols, which God abhorred.

Majesty. Heb. gaХon, here, better, “pride,” as in Lev. 26:19; Job 35:12; Ps. 59:12; etc. Obviously a reference to the sanctuary, sacredly guarded from all intrusion, the center of the religious and national life of Israel.

23. Chain. Heb. rattoq, the meaning of which is uncertain. Rattoq occurs only here in the Bible, although a feminine form, rethuqoth, is translated “chains” in Isa. 40:19. The LXX translates the opening phrase, “and they shall work disorder.” If “chain” is the correct reading here, the prophet was probably foretelling events by actions. As Jeremiah was commanded to make bonds and yokes (Jer. 27:2), so Ezekiel may here have been bidden to make a chain to symbolize the approaching captivity, when king and people should be carried in chains to Babylon (2 Kings 25:7; Jer. 40:1).

24. Worst of the heathen. That is, the Chaldeans.

Their holy places. The pronoun indicates that God does not regard the Israelites as His. The plural may denote the Temple with respect to its holy places. This plural form for the sanctuary meets us repeatedly in the book of Hebrews and is there not always consistently translated. But in every instance the reference is to the heavenly sanctuary, consisting of the two apartments. Some think the reference is not to the Temple but to private sanctuaries erected on housetops and in gardens.

25. Destruction. Heb. qephadah, a word occurring only here. It comes from a verb root that means “to roll together.” Hence qephadah may refer to the contortions caused by fear. The reference is doubtless to the horror and dismay accompanying great judgments, such as our Lord vividly described in His phrase, “Men’s hearts failing them for fear” (Luke 21:26).

26. Rumour. Compare the expression, “wars and rumours of wars” (Matt. 24:6; cf. Luke 21:9). The currency of uncertain reports at the time of an invasion and war intensifies the wretchedness. In this period of trouble the three principal sources of instruction, the prophets, the priests, and the elders, are all represented as resorted to in vain (see 1 Sam. 28:6; Jer. 5:31; 6:13; 23:21–40; 28:1–9; Lam. 2:9; Amos 8:11; Micah 3:6).

27. The king shall mourn. The king, the prince (at times synonymous with “king,” as in chs. 12:12; 19:1; here perhaps the heir to the throne), and the common people—all classes of the population—suffer alike.

They shall know. See on ch. 6:7.

Ellen G. White comments

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