---
title: "Commentary Critical and Explanatory on the Whole Bible -  Ezekiel 7"
description: "CHAPTER 7   :-. LAMENTATION OVER THE
COMING RUIN
OF ISRAEL; THE
PENITENT REFORMATION
OF A REMNANT; THE
CHAIN SYMBOLIZING
THE CAPTIVITY. 2. An end, the end"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/ezekiel/7"
---

CHAPTER 7

. 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 ().

**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 ([Psalms 78:65](../../../kjv/psalms/78/65); [Psalms 78:66](../../../kjv/psalms/78/66)).

**7. The morning**—so *Chaldean*
and *Syriac versions* (compare ). Ezekiel wishes to awaken them from their lethargy, whereby
they were promising to themselves an uninterrupted *night* (), 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 [Ezekiel 7:10](../../../kjv/ezekiel/7/10), below;
[Psalms 101:8](../../../kjv/psalms/101/8); [Jeremiah 21:12](../../../kjv/jeremiah/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 [Ezekiel 7:3](../../../kjv/ezekiel/7/3);
[Ezekiel 7:4](../../../kjv/ezekiel/7/4); 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 ([Isaiah 10:5](../../../kjv/isaiah/10/5);
[Jeremiah 51:20](../../../kjv/jeremiah/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 ([Jeremiah 50:31](../../../kjv/jeremiah/50/31)
[Jeremiah 50:32](../../../kjv/jeremiah/50/32)). 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" ([Ezekiel 7:9](../../../kjv/ezekiel/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* ().
**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**—
([Jeremiah 16:4-7](../../../kjv/jeremiah/16/4-7); [Jeremiah 25:33](../../../kjv/jeremiah/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 () return to his inheritance at the jubilee year (see ). 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 ([1 Corinthians 7:30](../../../kjv/1-corinthians/7/30)) seems to allude
to Ezekiel here. [Jeremiah 32:15](../../../kjv/jeremiah/32/15);
[Jeremiah 32:37](../../../kjv/jeremiah/32/37); [Jeremiah 32:43](../../../kjv/jeremiah/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.

**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 ().
**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 ), [CALVIN].

**15.** No security should anywhere
be found ([Deuteronomy 32:25](../../../kjv/deuteronomy/32/25)). Fulfilled
([Lamentations 1:20](../../../kjv/lamentations/1/20)); also at the Roman
invasion ([Matthew 24:16-18](../../../kjv/matthew/24/16-18)).

**16.** ().
**like doves**—which,
though usually frequenting the valleys, mount up to the mountains
when fearing the bird-catcher (). 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 () represents the mournful repentance of Israel hereafter
([Zechariah 12:10-12](../../../kjv/zechariah/12/10-12)).

**17. shall be weak as
water**—literally, "shall go (as) waters"; incapable of
resistance ([Joshua 7:5](../../../kjv/joshua/7/5); [Psalms 22:14](../../../kjv/psalms/22/14);
[Isaiah 13:7](../../../kjv/isaiah/13/7)).

**18. cover them**—as a garment.
**baldness**—a sign of
mourning ([Isaiah 3:24](../../../kjv/isaiah/3/24); [Jeremiah 48:37](../../../kjv/jeremiah/48/37);
[Micah 1:16](../../../kjv/micah/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" ([Ezekiel 14:3](../../../kjv/ezekiel/14/3); [Ezekiel 14:4](../../../kjv/ezekiel/14/4),
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 [Proverbs 11:4](../../../kjv/proverbs/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,
[Ezekiel 16:10](../../../kjv/ezekiel/16/10); [Ezekiel 16:11](../../../kjv/ezekiel/16/11)).
Compare [Ezekiel 24:21](../../../kjv/ezekiel/24/21): "My
sanctuary, the excellency of your strength, the desire of your eyes."
**images . . . therein**—namely,
in the temple ([Ezekiel 8:3-17](../../../kjv/ezekiel/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 [Ezekiel 8:3-26](../../../kjv/ezekiel/8/3-26), "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 [Jeremiah 27:2](../../../kjv/jeremiah/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 [Jeremiah 51:9](../../../kjv/jeremiah/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 ([Psalms 68:35](../../../kjv/psalms/68/35);
[Jeremiah 51:51](../../../kjv/jeremiah/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 ([Ezekiel 7:20](../../../kjv/ezekiel/7/20);
[Ezekiel 7:22](../../../kjv/ezekiel/7/22)), 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**—
([1 Thessalonians 5:3](../../../kjv/1-thessalonians/5/3)).

**26. Mischief . . . upon . . .
mischief**— ([Deuteronomy 32:23](../../../kjv/deuteronomy/32/23);
[Jeremiah 4:20](../../../kjv/jeremiah/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 ([Jeremiah 4:20](../../../kjv/jeremiah/4/20)).
**seek a vision**—to find
some way of escape from their difficulties ([Jeremiah 4:20](../../../kjv/jeremiah/4/20)). So Zedekiah consulted Jeremiah ([Jeremiah 37:17](../../../kjv/jeremiah/37/17);
[Jeremiah 38:14](../../../kjv/jeremiah/38/14)).
**law shall perish**—fulfilled
([Ezekiel 20:1](../../../kjv/ezekiel/20/1); [Ezekiel 20:3](../../../kjv/ezekiel/20/3);
[Psalms 74:9](../../../kjv/psalms/74/9); [Lamentations 2:9](../../../kjv/lamentations/2/9);
compare [Amos 8:11](../../../kjv/amos/8/11)); God will thus
set aside the idle boast, "The law shall not perish from the
priest" ([Jeremiah 18:18](../../../kjv/jeremiah/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.

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