Hesekiel 7:27 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.

(Verse 27) The king will mourn, and the prince will be clothed in sorrow, or, according to the Septuagint, in death: those who desired something, what we have expressed in the Hebrew language, the king will mourn, they have completely remained silent about it. However, the Holy Scripture commemorates that Zedekiah mourned, and all the princes of the people of Judah were consumed with sorrow. But, although this may seem blasphemous at first glance, we can say that the king mourning for our vices and sins is Christ, who speaks in the Psalms: What profit is there in my blood, when I go down to corruption? (Ps. 29:10) And when he approached Jerusalem, he wept over it saying: Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together as a hen gathers her chicks under her wings, but you were not willing (Matthew 23:37)! Even the leaders can be apostles, whether they mourn sinners in a good way or, on the contrary, those to whom it is said: Hear the word of the Lord, leaders of Sodom (Isaiah 1:11). And he will be clothed, according to the Septuagint, in destruction, who does not have the armor of God, nor is he clothed in Christ. For all who have been baptized in Christ, have clothed themselves with Christ (Galatians 3:27). And the hands of the people of the earth will be troubled, or, according to the Septuagint, dissolved. When there is no vision in the prophet, and knowledge of the Law in the priest, and counsel in the elders. And the king will mourn, and the prince will be in grief, or in destruction, consequently the hands of the people will be troubled, losing their order, or dissolved, not having ancient strength. And it is said beautifully that the people of God is not mentioned, whose hands are troubled, and who does not have a place in heaven; but the people of the earth, about whom it is written: Those who turn away from you will be written upon the earth. (Jeremiah 17:13). According to their way, I will deal with them, and according to their judgments, I will judge them, or as the Septuagint translated, I will avenge them. God repays sinners according to their ways, so that He may keep the truth of judgment. However, in the saints, the extent of mercy exceeds the limits. For the sufferings of this temporary time are not worthy of the future glory that will be revealed in us (Rom. VIII, 18). For the wages of sin is death (Ibid. VI, 23), which the sinner receives according to their ways and works. Moreover, the virtue of the righteous enjoys the generosity of the Lord, of which Paul speaks: The gift of God is eternal life. And he added: and according to their judgments I will judge them, that Gospel saying: with what judgment you judge, you shall be judged (Matthew 7:1). And the Apostle: For in the judgment you pronounce you condemn yourself as you do the same things (Romans 2:1). And they shall know that I am the Lord. This verse is often placed in this prophet, that it may be known that the knowledge of God is followed by sufferings and tortures, so that those who did not understand through blessings may understand through torments.

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.

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).

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. This eighth chapter begins a new stage of Ezekiel's prophecies and continues to the end of the eleventh chapter. The connected visions at Eze. 3:12-7:27 comprehended Judah and Israel; but the visions (Eze. 8:1-11:25) refer immediately to Jerusalem and the remnant of Judah under Zedekiah, as distinguished from the Babylonian exiles. Next: Ezekiel Chapter 8