Ezekiel 7:2 Kommentar

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.

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. (f) "ponam super te", Pagninus; "dabo super te", Montanus; "reponam super te", Junius & Tremellius, Polanus.

(Chapter 7, Verses 1, 2.) And the word of the Lord came to me, saying: And you, son of man, thus says the Lord God of the land of Israel: The end has come, the end has come upon the four corners of the earth. These corners of the world we have interpreted as the East and the West, the South and the North. Concerning these corners, Isaiah also speaks: Lord, from the corners or ends of the earth, we have heard wonders (Isaiah 24:16), which were accomplished throughout the whole world by the apostles. And it is written of the saints: 'If you sleep among the clergy of the silver dove's wings, and their backs are pale with gold' (Psalm 67:14). Therefore, when the Lord approached and saw Jerusalem, he wept and said, 'How often have I desired to gather your children together, as a hen gathers her chicks under her wings, and you were not willing?' (Matthew 23:37). This is the one who, in the song of Deuteronomy, spread his wings and received them, and carried them on his shoulders (Deuteronomy 32). Certain spiritual wings of the earth, by which we fly upward to the heavenly, He places into four types of believers: the house of Aaron, and the house of Levi, and the house of Israel, and those who fear the Lord. Concerning them, the Psalmist also sings: House of Israel, bless the Lord: house of Aaron, bless the Lord: house of Levi, bless the Lord; you who fear the Lord, bless the Lord (Psalm 134:19-21). In Aaron, the priesthood; in Levi, the priests and ministers; in Israel, the whole people; in those who fear the Lord, the understanding of proselytes. But we think that it needs to be simply explained, that after the commination of the mountains of Israel, the prophetic discourse is directed to all the land of Israel, whether ten or twelve tribes: and that the prophet does not predict future events, but sees the impending captivity. For in the fifth year of Sedecias, Ezechiel began to prophesy to the captives in Babylon; and in the ninth year, Nabuchodonosor came and besieged Jerusalem: and he captured it in the eleventh year of Sedecias. From which it is evident that the end has come and drawn near, not over mountains and hills and rocks and valleys, but over the four corners of the earth from every part of Israel: not all the earth: if he had said that, it could be believed of the whole world; but the earth simply, which signifies Israelites. For thus he had begun: Thus says the Lord God of the land of Israel: The end, the end has come upon the four corners of the earth.

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.

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. 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.

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).