Ezekiel 7:15 Komentář

In this chapter the approaching ruin of the land of Israel is most particularly foretold in affecting expressions often repeated, that if possible they might be awakened by repentance to prevent it. The prophet must tell them, I. That it will be a final ruin, a complete utter destruction, which would make an end of them, a miserable end (Eze 7:1-6). II. That it is an approaching ruin, just at the door (Eze 7:7-10). III. That it is an unavoidable ruin, because they had by sin brought it upon themselves (Eze 7:10-15). IV. That their strength and wealth should be no fence against it (Eze 7:16-19). V. That the temple, which they trusted in, should itself be ruined (Eze 7:20-22). VI. That it should be a universal ruin, the sin that brought it having been universal (Eze 7:23-27).

INTRODUCTION TO EZEKIEL 7 This chapter contains a prophecy of the speedy destruction of the Jews, as being just at hand; of the particular judgments that should come upon them; of the horror that should seize them, and the distress that all ranks of men among them should be in, a few only escaping, who are described as in mournful circumstances. The destruction in general is denounced as being very near; the end being come, which is often repeated; and as it is represented as sudden, so without mercy; which is declared, Eze 7:1; the particular judgments, sword, pestilence, and famine, are mentioned in Eze 7:15, and the few that should escape are compared to mourning doves, Eze 7:16; the trembling, horror, and shame that should be upon all, are intimated in Eze 7:17; the unprofitableness of their gold and silver to deliver them, and the unsatisfying nature of these things, are expressed, Eze 7:19; the profanation and destruction of their temple are prophesied of, Eze 7:20; and for their murder, rapine, and oppression, it is threatened that their houses should be possessed by the worst of Heathens, and their holy places defiled; and one calamity should come upon another; when their application to prophets, priests, and ancient men for counsel, would be in, vain, Eze 7:23; and king, prince, and people, should be in the most melancholy and distressed circumstances, Eze 7:27.

But they that escape of them shall escape,.... Some few should escape the pestilence, famine, and sword, and flee to the mountains, where they should live a very miserable and uncomfortable life; so that this is no contradiction to the wrath of God being upon the whole multitude, Eze 7:12; as it follows: and shall be on the mountains; whither they shall flee, when the city is broken up and taken; and so the Syriac version reads it, in connection with the preceding words, "and they that escape of them shall escape to the mountains"; barren and desert places, where they shall find no subsistence, nor have any agreeable company and conversation, but live in solitude and distress: like doves of the valleys, all of them mourning, everyone for his iniquity: like doves that live in valleys, or gather together there, and hide themselves in the holes of the rocks, on the sides of the valleys, from birds of prey; or are so called, to distinguish them from wild doves, which, when they have lost their mates, make a very mournful noise, though not loud and clamorous. So those Jews that escaped, being in such an uncomfortable condition, turned out of house and home, and deprived of their substance, should lament their fate; not in loud cries, lest they should be heard by the enemy and taken, but in secret sighs, and in a mournful tone; acknowledging to God, and to one another, their sins; they now became sensible of, which brought these calamities upon them. So God's people, the remnant according to the election of grace, who "escape" the general ruin sin has brought on mankind, are for the most part "upon the mountains", in an afflicted and persecuted state; they are like "doves" for their harmlessness, amiableness, cleanness, modesty chastity, sociableness, and timorous disposition; and like doves "of the valleys", in a low estate, through corruption, temptation, desertion, affliction, and persecution; and "mourn" over their own "iniquity", the sin of their nature, their unbelief and various transgressions being committed against a God of love, contrary to his grace, grieving to his Spirit, and dishonourable to his Gospel; and being what break their bereave them of comfort, and deprive them of communion with God.

(Verse 15, 16.) The sword is outside, and pestilence and famine are within. Those who are in the field will die by the sword; and those who are in the city will be consumed by pestilence and famine. And those who escape will be saved; they will be on the mountains like doves of the valleys, trembling. Each one in their own wickedness. The seventy, the doves of the valleys, or as Theodotus translated, the meditators, remained completely silent. And what we have interpreted, trembling: each one in their own wickedness, Theodotus translated it as: all muttering, each one in their own wickedness; so that under the metaphor of meditating doves, it signifies each person in the nation lamenting their own sin, and understanding and feeling why they are suffering these things. But we have already mentioned three classes of people who will die in the city: those who perish from plague and famine; those who are killed by the sword outside; and those who escape captivity. Of these, those who are saved will go to the mountains and, like murmuring doves, will anxiously bewail their sins. In a tropological sense, it should be understood that those in the fields and countryside, outside the borders of the Lord's city, which is called the Church, will be struck by the sword of their adversaries, but those who live negligently in the city and have not prepared food for themselves, of which it is written in Proverbs: 'He who works his land will have his fill of food,' (Prov. XII, 11,) will die from famine and plague. But few, who have avoided the sword of heretics or the hunger of their own sloth, and death, will be saved except in the mountains, and unless they have assumed the wings of a dove, and flown away, and found rest. For as long as doves are in the valleys, they tremble and fear everything: of whom we are commanded to imitate their innocence, and about whom it is written in the psalm: 'If you sleep among the midst of the flock, the wings of the dove that is silvered, and its back parts in the whiteness of gold' (Ps. 67:14): in whose form the Holy Spirit descended, and remained upon the Lord and Savior. Beautifully we will call the dove meditating according to Theodotion (Matthew 3), he who meditates day and night in the law of the Lord, and concerning whom it is written: The mouth of the just will meditate wisdom (Psalm 36:30).

This chapter, which also forms a distinct prophecy, foretells the dreadful destruction of the land of Israel, or Judah, (for after the captivity of the ten tribes these terms are often used indiscriminately for the Jews in general), on account of the heinous sins of its inhabitants, Eze 7:1-15; and the great distress of the small remnant that should escape, Eze 7:16-19. The temple itself, which they had polluted with idolatry, is devoted to destruction, Eze 7:20-22; and the prophet is directed to make a chain, as a type of that captivity, in which both king and people should be led in bonds to Babylon, Eze 7:23-27. The whole chapter abounds in bold and beautiful figures, flowing in an easy and forcible language.

The sword is without - War through all the country, and pestilence and famine within the city, shall destroy the whole, except a small remnant. He who endeavors to flee from the one shall fall by the other.

LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27) 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 (Amo 8:2).

No security should anywhere be found (Deu 32:25). Fulfilled (Lam 1:20); also at the Roman invasion (Mat 24:16-18).

Third strophe Thus will they fall into irresistible destruction; even their silver and gold they will not rescue, but will cast it away as useless, and leave it for the enemy. - Eze 7:15. The sword without, and pestilence and famine within: he who is in the field will die by the sword; and famine and pestilence will devour him that is in the city. Eze 7:16. And if their escaped ones escape, they will be upon the mountains like the doves of the valleys, all moaning, every one for his iniquity. Eze 7:17. All hands will become feeble, and all knees flow with water. Eze 7:18. They will gird themselves with sackcloth, and terrors will cover them; on all faces there will be shame, and baldness on all their heads. Eze 7:19. They will throw their silver into the streets, and their gold will be as filth to them. Their silver and their gold will not be able to rescue them in the day of Jehovah's wrath; they will not satisfy their souls therewith, nor fill their stomachs thereby, for it was to them a stumbling-block to guilt. Eze 7:20. And His beautiful ornament, they used it for pride; and their abominable images, their abominations they made thereof: therefore I make it filth to them. Eze 7:21. And I shall give it into the hand of foreigners for prey, and to the wicked of the earth for spoil, that they may defile it. Eze 7:22. I shall turn my face from them, that they defile my treasure; and oppressors shall come upon it and defile it. - The chastisement of God penetrates everywhere (Eze 7:15 compare with Eze 5:12); even flight to the mountains, that are inaccessible to the foe (compare 1 Macc. 2:28; Mat 24:16), will only bring misery. Those who have fled to the mountains will coo - i.e., mourn, moan - like the doves of the valleys, which (as Bochart has correctly interpreted the simile in his Hieroz. II. p. 546, ed. Ros.), "when alarmed by the bird-catcher or the hawk, are obliged to forsake their natural abode, and fly elsewhere to save their lives. The mountain doves are contrasted with those of the valleys, as wild with tame." In כּלּם המות the figure and the fact are fused together. The words actually relate to the men who have fled; whereas the gender of המות is made to agree with that of כּיוני. The cooing of doves was regarded by the ancients as a moan (hâgâh), a mournful note (for proofs, see Gesen. on Isa 38:14); for which Ezekiel uses the still stronger expression hâmâh fremere, to howl or growl (cf. Isa 59:11). The low moaning has reference to their iniquity, the punishment of which they are enduring. When the judgment bursts upon them, they will all (not merely those who have escaped, but the whole nation) be overwhelmed with terror, shame, and suffering. The words, "all knees flow with water" (for hâlak in this sense, compare Joel 4:18), are a hyperbolical expression used to denote the entire loss of the strength of the knees (here, Eze 7:17 and Eze 21:12), like the heart melting and turning to water in Jos 7:5. With this utter despair there are associated grief and horror at the calamity that has fallen upon them, and shame and pain at the thought of the sins that have plunged them into such distress. For כּסּתה פלּצוּת, compare Psa 55:6; for אל־כּל־פנים בּוּשׁה, Mic 7:10; Jer 51:51; and for קרחה 'בּכל־ראשׁ, Isa 15:2; Amo 8:10. On the custom of shaving the head bald on account of great suffering or deep sorrow, see the comm. on Mic 1:16. In this state of anguish they will throw all their treasures away as sinful trash (Eze 7:19.). By the silver and gold which they will throw away (Eze 7:19), we are not to understand idolatrous images particularly - these are first spoken of in Eze 7:20 - but the treasures of precious metals on which they had hitherto set their hearts. They will not merely throw these away as worthless, but look upon them as niddâh, filth, an object of disgust, inasmuch as they have been the servants of their evil lust. The next clause, "silver and gold cannot rescue them," are a reminiscence from Zep 1:18. But Ezekiel gives greater force to the thought by adding, "they will not appease their hunger therewith," - that is to say, they will not be able to protect their lives thereby, either from the sword of the enemy (see the comm. on Zep 1:18) or from death by starvation, because there will be no more food to purchase within the besieged city. The clause 'כּי assigns the reason for that which forms the leading thought of the verse, namely, the throwing away of the silver and gold as filth; מכשׁול עונם, a stumbling-block through which one falls into guilt and punishment; צבי עדיו, the beauty of his ornament, i.e., his beautiful ornament. The allusion is to the silver and gold; and the singular suffix is to be explained from the fact that the prophet fixed his mind upon the people as a whole, and used the singular in a general and indefinite sense. The words are written absolutely at the commencement of the sentence; hence the suffix attached to שׂמהוּ, Jerome has given the true meaning of the words: "what I (God) gave for an ornament of the possessors and for their wealth, they turned into pride." And not merely to ostentatious show (in the manner depicted in Isa 3:16.), but to abominable images, i.e., idols, did they apply the costly gifts of God (cf. Hos 8:4; Hos 13:2). עשׂה, to make of (gold and silver); ב denoting the material with which one works and of which anything is made (as in Exo 31:4; Exo 38:8). God punishes this abuse by making it (gold and silver) into niddâh to them, i.e., according to v. 19, by placing them in such circumstances that they cast it away as filth, and (v. 21) by giving it as booty to the foe. The enemy is described as "the wicked of the earth" (cf. Psa 75:9), i.e., godless men, who not only seize upon the possession of Israel, but in the most wicked manner lay hands upon all that is holy, and defile it. The Chetib חלּלוּה is to be retained, notwithstanding the fact that it was preceded by a masculine suffix. What is threatened will take place, because the Lord will turn away His face from His people (מהם, from the Israelites), i.e., will withdraw His gracious protection from them, so that the enemy will be able to defile His treasure. Tsâphuun, that which is hidden, the treasure (Job 20:26; Oba 1:6). Tsephuunii is generally supposed to refer to the temple, or the Most Holy Place in the temple. Jerome renders it arcanum meum, and gives this explanation: "signifying the Holy of Holies, which no one except the priests and the high priest dared to enter." This interpretation was so commonly adopted by the Fathers, that even Theodoret explains the rendering given in the Septuagint, τὴν ἐπισκοπήν μου, as signifying the Most Holy Place in the temple. On the other hand, the Chaldee has ארעא בּית שׁכינתי, "the land of the house of my majesty;" and Calvin understands it as signifying "the land which was safe under His (i.e., God's) protection." But it is difficult to reconcile either explanation with the use of the word tsâphuun. The verb tsâphan signifies to hide, shelter, lay up in safety. These meanings do not befit either the Holy of Holies in the temple or the land of Israel. It is true that the Holy of Holies was unapproachable by the laity, and even by the ordinary priests, but it was not a secret, a hidden place; and still less was this the case with the land of Canaan.We therefore adhere to the meaning, which is so thoroughly sustained by Job 20:26 and Oba 1:6 - namely, "treasure," by which, no doubt, the temple-treasure is primarily intended. This rendering suits the context, as only treasures have been referred to before; and it may be made to harmonize with בּאוּ בהּ which follows. בּוא ב signifies not merely intrare in locum, but also venire in (e.g., Kg2 6:23; possibly Eze 30:4), and may therefore be very properly rendered, "to get possession of," since it is only possible to obtain possession of a treasure by penetrating into the place where it is laid up or concealed. There is nothing at variance with this in the word חלּל, profanare, since it has already occurred in Eze 7:21 in connection with the defiling of treasures and jewels. Moreover, as Calvin has correctly observed, the word is employed here to denote "an indiscriminate abuse, when, instead of considering to what purpose things have been entrusted to us, we squander them rashly and without selection, in contempt and even in scorn."