Ezekiel · Chapter 7

V. 1. An end-An end of God’s patience, and of the peace and welfare of the people.

Verse 2. An end, the end is come] Instead of xqh ab xq kets ba hakkets, one MS. of Kennicott’s, one of Deuteronomy Rossi’s, and one of my own, read xqh ab ab xq 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 flrst ab 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.

Verses 2-4. Thus saith the Lord unto the land of Israel — Unto the inhabitants of the land. Israel is often put for Judah, after the captivity of the ten tribes; those that were left of these tribes joining themselves to the tribe of Judah. The whole country of Judea is here comprehended. An end — An end of God’s patience, of the peace and welfare of the people, and of the plenty, beauty, and desirableness of the land itself; is come — Or is near at hand; even that dreadful end threatened by Moses and the prophets, as the certain punishment of idolatry and other violations of God’s law: upon the four corners of the land — Upon all parts of it. Now is the end come upon thee — There shall be no more delays. I will judge thee according to thy ways — I will punish thee according to thy deserts. Thine abominations shall be in the midst of thee — The punishment of thy sins shall be upon thee everywhere throughout thy land.

Verse 2. An end, the end is come upon the four corners of the land. The end is come at once on the whole land of Judea and of Israel. The crown is fallen from the heads of David’s house: they shall no more be regal shepherds of my people, till he come whose right it is to wear the crown.

2, 3. The time for repentance is quickly passing or is already past. The end is at hand. Jehovah’s righteous anger will be followed quickly with judgment, and the sins of the people will be their rod of punishment; “I will put upon thee all thine abominations.”

Verses 2-4. Thus saith the Lord unto the land of Israel — Unto the inhabitants of the land. Israel is often put for Judah, after the captivity of the ten tribes; those that were left of these tribes joining themselves to the tribe of Judah. The whole country of Judea is here comprehended. An end — An end of God’s patience, of the peace and welfare of the people, and of the plenty, beauty, and desirableness of the land itself; is come — Or is near at hand; even that dreadful end threatened by Moses and the prophets, as the certain punishment of idolatry and other violations of God’s law: upon the four corners of the land — Upon all parts of it. Now is the end come upon thee — There shall be no more delays. I will judge thee according to thy ways — I will punish thee according to thy deserts. Thine abominations shall be in the midst of thee — The punishment of thy sins shall be upon thee everywhere throughout thy land.

2, 3. The time for repentance is quickly passing or is already past. The end is at hand. Jehovah’s righteous anger will be followed quickly with judgment, and the sins of the people will be their rod of punishment; “I will put upon thee all thine abominations.”

V. 4. Recompense-The punishment of them.

Verse 4. Thine abominations shall be in the midst of thee] They shall ever stare thee in the face, upbraid thee with thy ingratitude and disobedience, and be witnesses against thee.

Verses 2-4. Thus saith the Lord unto the land of Israel — Unto the inhabitants of the land. Israel is often put for Judah, after the captivity of the ten tribes; those that were left of these tribes joining themselves to the tribe of Judah. The whole country of Judea is here comprehended. An end — An end of God’s patience, of the peace and welfare of the people, and of the plenty, beauty, and desirableness of the land itself; is come — Or is near at hand; even that dreadful end threatened by Moses and the prophets, as the certain punishment of idolatry and other violations of God’s law: upon the four corners of the land — Upon all parts of it. Now is the end come upon thee — There shall be no more delays. I will judge thee according to thy ways — I will punish thee according to thy deserts. Thine abominations shall be in the midst of thee — The punishment of thy sins shall be upon thee everywhere throughout thy land.

4. Mine eye shall not spare thee, neither will I have pity — Although Jehovah is “merciful and gracious,” there comes a time when he must not spare the guilty (Exodus 34:7). The pity which will not execute a promised and deserved punishment has little regard for the majesty of the law and the possible reformation of the offenders. (See Ezekiel 5:11; 7:9; 8:18; 9:10.) These judgments are redemptive. God’s wrath is the anger of love, and there is a divine compassion in his refusal to avert the just punishment of sin. I will recompense thy ways upon thee, etc. — “Sin, when it is full-grown, gendereth death” (James 1:15). Death is the legitimate child of persistent sin. The worst thing that can happen to a man or a nation is to have their evil ways fall upon them and their abominations bring forth their natural fruitage. When a nation which has sown to the wind begins to reap the whirlwind it begins also to think that there may be a God in Israel.

V. 5. An evil-An evil and sore affliction, a singular, uncommon one.

Verse 5. An evil, an only evil] The great, the sovereign, the last exterminating evil, is come: the sword, the pestilence, the famine, and the captivity. Many MSS. read rja achar, after. So evil cometh after evil; one instantly succeeds another.

Verses 5-7. Thus saith the Lord, An evil, an only evil — A sore affliction, a singular and uncommon one. An end is come — A destruction, which shall be fatal to a great part of those that go into captivity, as well as to those who are consumed in their own country. It is quite prepared to rush upon thee. Observe, reader, when the end is come upon the ungodly, then an only evil comes upon them. The sorest of temporal judgments have their allays; but the torments of the damned are an evil, an only evil. The morning is come upon thee — “God’s judgments shall overtake thee speedily and unexpectedly. The expression alludes to the time when magistrates use to give sentence against offenders, which was in the morning.” The time is come — The time of God’s vengeance, called elsewhere the day of the Lord. And not the sounding again of the mountains — The sound of war and slaughter, and not such a joyful sound as used to echo from the mountains, by which the treaders of grapes expressed their satisfaction at the time of the vintage: which the word rh, here used, properly signifies. Or, not a mere echo, not a fancy, but a real noise arising from the approach of the Chaldean army.

Ver. 5. An evil, an only evil, behold is come. The Hebrew reads, an evil, one evil; and a repetition in Hebrew generally denotes the superlative degree, or the consummation of evil.

5. An only evil — Literally, one evil. The final evil (1 Samuel 26:8; Haggai 2:6).

V. 6. An end-When the end is come upon the wicked world, then an only evil comes upon it. The sorest of temporal judgments have their allays; but the torments of the damned are an evil, an only evil.

Verse 6. An end is come, the end is come: it watcheth for thee] This is similar to the second verse; but there is a paronomasia, or play upon letters and words, which is worthy of note.

Ëyla xqh xqh ab ab xq kets ba, ba hakkets, hekits elayich. hxq katsah signifies to make an end or extremity, by cutting off something, and xqy yakats signifies to awake from sleep: hence xyq kits, the summer, as the earth and its productions seem then to awake from the sleep of winter. The end or final destruction is here personified; and represented as an executioner who has arisen early from his sleep, and is waiting for his orders to execute judgment upon these offenders. Hence it is said—

Verses 5-7. Thus saith the Lord, An evil, an only evil — A sore affliction, a singular and uncommon one. An end is come — A destruction, which shall be fatal to a great part of those that go into captivity, as well as to those who are consumed in their own country. It is quite prepared to rush upon thee. Observe, reader, when the end is come upon the ungodly, then an only evil comes upon them. The sorest of temporal judgments have their allays; but the torments of the damned are an evil, an only evil. The morning is come upon thee — “God’s judgments shall overtake thee speedily and unexpectedly. The expression alludes to the time when magistrates use to give sentence against offenders, which was in the morning.” The time is come — The time of God’s vengeance, called elsewhere the day of the Lord. And not the sounding again of the mountains — The sound of war and slaughter, and not such a joyful sound as used to echo from the mountains, by which the treaders of grapes expressed their satisfaction at the time of the vintage: which the word rh, here used, properly signifies. Or, not a mere echo, not a fancy, but a real noise arising from the approach of the Chaldean army.

6. Watcheth for thee — Literally, awaketh against thee. There is a play on words here impossible to reproduce. The “end” has ended its sleep and is awaking, and is about to leap upon the careless nation and bring upon it the sleep of death.

V. 7. The morning-The fatal morning, the day of destruction. Sounding-Not a mere echo, not a fancy, but a real thing.

Verse 7. The morning is come unto thee] Every note of time is used in order to show the certainty of the thing. The morning that the executioner has watched for is come; the time of that morning, in which it should take place, and the day to which that time, precise hour of that morning, belongs in which judgment shall be executed. All, all is come. And not the sounding again of the mountains.] The hostile troops are advancing! Ye hear a sound, a tumultuous noise; do not suppose that this proceeds from festivals upon the mountains; from the joy of harvestmen, or the treaders of the wine-press. It is the noise of those by whom ye and your country are to fall. הרים dh alw veto hed harim, and not the reverberation of sound, or reflected sound, or re-echoing from the mountains. “Now will I shortly pour out,” Ezekiel 7:8. Here they come!

Verses 5-7. Thus saith the Lord, An evil, an only evil — A sore affliction, a singular and uncommon one. An end is come — A destruction, which shall be fatal to a great part of those that go into captivity, as well as to those who are consumed in their own country. It is quite prepared to rush upon thee. Observe, reader, when the end is come upon the ungodly, then an only evil comes upon them. The sorest of temporal judgments have their allays; but the torments of the damned are an evil, an only evil. The morning is come upon thee — “God’s judgments shall overtake thee speedily and unexpectedly. The expression alludes to the time when magistrates use to give sentence against offenders, which was in the morning.” The time is come — The time of God’s vengeance, called elsewhere the day of the Lord. And not the sounding again of the mountains — The sound of war and slaughter, and not such a joyful sound as used to echo from the mountains, by which the treaders of grapes expressed their satisfaction at the time of the vintage: which the word rh, here used, properly signifies. Or, not a mere echo, not a fancy, but a real noise arising from the approach of the Chaldean army.

7. The morning is come — The R.V. and most modern exegetes translate “The doom is come.” This expression, however, may only mean that, notwithstanding the declarations of false prophets that things will continue just as they are or will grow better presently, a new beginning is at hand and the day of trouble has already dawned. This interpretation seems to agree best with verse 10. The day of trouble, etc. — Literally, the day is near, a tumult, and not a shouting on the mountains. The day in which one can hear the shouts of those who gather grapes or tread the wine press (Jeremiah 48:33; Isaiah 16:10) is passing away, and a day of tumult and disorder and war has come (Isaiah 22:5; Amos 3:9; Zechariah 14:3).

8, 9. See verses 3, 4.

8, 9. See verses 3, 4.

V. 10. Is come-Of your wickedness; pride and violence in particular.

Verse 10. Behold the day] The same words are repeated, sometimes varied, and pressed on the attention with new figures and new circumstances, in order to alarm this infatuated people. Look at the day! It is come!

The morning is gone forth] It will wait no longer. The rod that is to chastise you hath blossomed; it is quite ready.

Pride hath budded.] Your insolence, obstinacy, and daring opposition to God have brought forth their proper fruits.

Verses 10, 11. Behold the day — Which has lingered so long! it is come at last. The morning is gone forth — The day of destruction is already begun. The rod hath blossomed — As the same word which signifies a tribe, signifies also a rod, the meaning of this sentence may be, the tribe of Judah hath flourished, or hath been prosperous. The consequence is mentioned in the following words: Pride hath budded — Her prosperity first filled her with pride, and that begat violence and all kinds of wickedness. Or the sense may be, Nebuchadnezzar, the rod of God’s anger, the rod of correction ordained for Judah, is grown in power and pride, in violence and cruelty, and is thus prepared to punish the Jews, whose pride and luxury, injustice and idolatry, have exposed them to this instrument of the divine vengeance. Violence is risen up into a rod of wickedness — Some render this, Violence is risen up against the rod of wickedness, and understand it of the violent, impetuous Chaldean army rising up against the tribe of Judah, here called the rod of wickedness, to cut it down. None of them shall remain — The Hebrew only expresses none of them, the words shall remain being supplied by our translators. Some versions read, None of them shall be free from evil. Neither shall there be wailing for them — The calamity shall be so general, families will be cut off so entirely, and they will be so stunned, as it were, with the greatness of their affliction, and so taken up in providing for their own safety, that there will be no particular lamentation or wailing made for those who fall.

Ver. 10. Behold the day, behold it is come. Yes, he adds, the morning rays shoot into all the chambers of the east. The Assyrian camp is breaking ground. They soon will scale the walls of Jerusalem, profane and burn the sanctuary, and spread themselves to all the four corners of the land.— The rod hath blossomed. Though the root of this word is not found in Hebrew, the LXX have “rabdos,” which signifies the sceptre of Nebuchadnezzar, that budded with bitterness, blossomed with slaughter, and ripened into violence in all the four corners of the land.

10. Gone forth — Rather, sprung up. (Compare Job 14:12.) On the meaning of the expression see verse 6. The rod hath blossomed — The trees of their own planting have grown and borne fruit, and from these trees of abomination and pride (compare verse 4) shall now be cut the rod of punishment.

V. 11. None-They shall be utterly wasted for their sins. Wailing-The living shall not bewail their dead friends, because they shall judge the dead in a better case than the living.

Verse 11. Violence is risen, up into a rod of wickedness] The prophet continues his metaphor: “Pride has budded.”—And what has it brought forth? Violence and iniquity. To meet these, the rod of God cometh. There is such a vast rapidity of succession in the ideas of the prophet that he cannot wait to find language to clothe each. Hence we have broken sentences; and, consequently, obscurity. Something must be supplied to get the sense, and most critics alter words in the text. Houbigant, who rarely acknowledges himself to be puzzled, appears here completely nonplussed. He has given a meaning; it is this: “Violence hath burst forth from the rod; salvation shall not proceed from them, nor from their riches, nor from their turbulence: there shall be no respite for them.” Calmet has given no less than five interpretations to this verse. The simple meaning seems to be, that such and so great is their wickedness that it must be punished; and from this punishment, neither their multitude nor struggles shall set them free. They may strive to evade the threatened stroke; but they shall not succeed, nor shall they have any respite. Our Version is to be understood as saying,—None of the people shall be left; all shall be slain, or carried into captivity: nor shall any of theirs, their princes, priests, wives, or children, escape. And so deserved shall their desolation appear, that none shall lament them. This may be as good a sense as any, and it is nearest to the letter.

Verses 10, 11. Behold the day — Which has lingered so long! it is come at last. The morning is gone forth — The day of destruction is already begun. The rod hath blossomed — As the same word which signifies a tribe, signifies also a rod, the meaning of this sentence may be, the tribe of Judah hath flourished, or hath been prosperous. The consequence is mentioned in the following words: Pride hath budded — Her prosperity first filled her with pride, and that begat violence and all kinds of wickedness. Or the sense may be, Nebuchadnezzar, the rod of God’s anger, the rod of correction ordained for Judah, is grown in power and pride, in violence and cruelty, and is thus prepared to punish the Jews, whose pride and luxury, injustice and idolatry, have exposed them to this instrument of the divine vengeance. Violence is risen up into a rod of wickedness — Some render this, Violence is risen up against the rod of wickedness, and understand it of the violent, impetuous Chaldean army rising up against the tribe of Judah, here called the rod of wickedness, to cut it down. None of them shall remain — The Hebrew only expresses none of them, the words shall remain being supplied by our translators. Some versions read, None of them shall be free from evil. Neither shall there be wailing for them — The calamity shall be so general, families will be cut off so entirely, and they will be so stunned, as it were, with the greatness of their affliction, and so taken up in providing for their own safety, that there will be no particular lamentation or wailing made for those who fall.

11. A rod of wickedness — Rather, a rod for wickedness. Their own violence (see verse 22; Jeremiah 6:7) has become the rod with which they are scourged. This refers to a little-appreciated historic fact. The history of that era shows that when Jerusalem was quiet and peaceful, Egypt and Babylon hurled their armies at each other, along the Palestinian and Syrian highways, without paying any attention to the Israelitish capital hidden in the hills; but when Jerusalem became proud and boastful and aggressive, and took sides with either party, then her own warlike spirit brought upon her speedily a scourge of punishment. This verse is so mutilated that it is impossible to do more than translate a single word here and there. The general sense points to the complete destruction of the national pride and the carrying away of the tumultuous population of the capital city.

V. 12. Mourn-Men usually part with their estates grieving that they must transmit their right to others; but let them now think how little a while they could have kept them, and how little time they shall keep them who have bought them.

Verse 12. Let not the buyer rejoice, nor the seller mourn] Such is now the state of public affairs, that he who through want has been obliged to sell his inheritance, need not mourn on the account; as of this the enemy would soon have deprived him. And he who has bought it need not rejoice in his bargain, as he shall soon be stripped of his purchase, and either fall by the sword, or be glad to flee for his life.

Verses 12-15. Let not the buyer rejoice, &c. — The buyer will have no reason to rejoice, because he will not enjoy what he hath bought; nor the seller have cause to mourn for having been obliged to part with his possessions, of which the approaching desolation of the country and the captivity would otherwise have deprived him. For the seller shall not return to that which was sold, &c. — The year of jubilee shall be no advantage to the sellers; for though they should live till it come, yet they shall not enjoy the benefit of the law, (Leviticus 25:13,) nor be restored again to their possessions, as the Chaldeans will have seized upon their lands, who will pay no regard to the year of jubilee, with respect to restoring to every one his old inheritance. For the vision — Or the prophecy; is touching the whole multitude — Is concerning the whole people; which shall not return — Or, as Bishop Newcome reads it. It, that is, the vision or prophecy, shall not return, namely, unfulfilled; or, it shall not be void. Neither shall any strengthen himself in iniquity — Neither shall any one secure himself by acting wickedly. Or, “And though they harden themselves in sin, and shut their eyes against the judgments which hang over their heads, these will at last unavoidably overtake them.” They have blown the trumpet — The house of Israel have summoned in all fit for arms: see Jeremiah 6:1. But none goeth to the battle — There is not a man going to the war. For the people’s hearts fail them — Looking upon themselves as given up to destruction. For my wrath is upon all the multitude thereof — That displeasure which takes away their courage. The sword is without — In the countries; and the pestilence and the famine within — The besieged city. He that is in the field — Whoever is in the field; shall die with the sword — Of the Chaldean soldiers. And he that is in the city — Whither he had fled for safety; famine and pestilence shall devour him — Shall eat him up. You, O Jews, shall be food for these insatiable destroyers.

Ver. 12. Let not the buyer of your lands rejoice, nor the seller mourn. The richer jews, by taking advantage of their poor neighbours, and by stretching the law, had gained possession of all the family estates, and in such sort, that when the trumpet of jubilee sounded there were no lands to be restored. Well; the vengeance of God shall settle those disputes; both the buyer and the seller that escapes the sword, shall die in captivity.

12. All classes of the population are involved in one calamity. Real estate will only move at panic prices, but no buyer need rejoice and no seller need mourn at the bargain, for both buyer and seller shall be dragged away in the same captivity. (Compare Jeremiah 32:6-16; Micah 2:2; Isaiah 5:8.)

V. 13. Yet alive-For if any should survive the captivity, yet the conqueror wasting and destroying all, would confound all ancient boundaries. Touching-The evils threatened are designed against all the multitude of Israel. Strengthen-Nor shall any one man of them all he able to secure himself, by any sinful contrivance.

Verse 13. For the seller shall not return] In the sale of all heritages among the Jews, it was always understood that the heritage must return to the family on the year of jubilee, which was every fiftieth year; but in this case the seller should not return to possess it, as it was not likely that he should be alive when the next jubilee should come, and if he were even to live till that time, he could not possess it, as he would then be in captivity. And the reason is particularly given; for the vision-the prophetic declaration of a seventy years’ captivity, regards the whole multitude of the people; and it shall not return, i.e., it will be found to be strictly true, without any abatement.

Verses 12-15. Let not the buyer rejoice, &c. — The buyer will have no reason to rejoice, because he will not enjoy what he hath bought; nor the seller have cause to mourn for having been obliged to part with his possessions, of which the approaching desolation of the country and the captivity would otherwise have deprived him. For the seller shall not return to that which was sold, &c. — The year of jubilee shall be no advantage to the sellers; for though they should live till it come, yet they shall not enjoy the benefit of the law, (Leviticus 25:13,) nor be restored again to their possessions, as the Chaldeans will have seized upon their lands, who will pay no regard to the year of jubilee, with respect to restoring to every one his old inheritance. For the vision — Or the prophecy; is touching the whole multitude — Is concerning the whole people; which shall not return — Or, as Bishop Newcome reads it. It, that is, the vision or prophecy, shall not return, namely, unfulfilled; or, it shall not be void. Neither shall any strengthen himself in iniquity — Neither shall any one secure himself by acting wickedly. Or, “And though they harden themselves in sin, and shut their eyes against the judgments which hang over their heads, these will at last unavoidably overtake them.” They have blown the trumpet — The house of Israel have summoned in all fit for arms: see Jeremiah 6:1. But none goeth to the battle — There is not a man going to the war. For the people’s hearts fail them — Looking upon themselves as given up to destruction. For my wrath is upon all the multitude thereof — That displeasure which takes away their courage. The sword is without — In the countries; and the pestilence and the famine within — The besieged city. He that is in the field — Whoever is in the field; shall die with the sword — Of the Chaldean soldiers. And he that is in the city — Whither he had fled for safety; famine and pestilence shall devour him — Shall eat him up. You, O Jews, shall be food for these insatiable destroyers.

13. The seller shall not return to that which is sold — Any price that he can get for his property is clear gain; but he need not insist upon a lease, or his rights in the year of jubilee, for there is to be no return. He is about to leave Jerusalem never to see it again. Very few of those who left their houses and were carried into Babylon ever returned (Ezra 3:12), and those who did return found their houses in ashes and do not appear to have made any claims of private rights of property (Nehemiah 11:1). The vision is touching… not return — This, probably, is not a part of the original text and should be omitted. Neither shall any strengthen himself — Davidson says, “Perhaps, ‘neither shall anyone keep hold of his life’ — maintain his life — ’in his iniquity.’” The Polychrome Bible renders, “No one shall strengthen his life by iniquity.” Whether sellers or buyers they are equally corrupt and shall meet the same fate. No man shall profit by his neighbor’s misfortune or escape the penalty of his own sin. The reading adopted by Qimchi (cir. 1200 A.D.) is curious as showing the doubtfulness of the text: “For the life of each is in his iniquity; they shall not strengthen themselves.”

V. 14. They-The house of Israel have summoned in all fit for arms. None-There is not a man going to the war. Wrath-That displeasure which takes away their courage.

Verse 14. They have blown the trumpet] Vain are all the efforts you make to collect and arm the people, and stand on your own defence; for all shall be dispirited, and none go to the battle.

Verses 12-15. Let not the buyer rejoice, &c. — The buyer will have no reason to rejoice, because he will not enjoy what he hath bought; nor the seller have cause to mourn for having been obliged to part with his possessions, of which the approaching desolation of the country and the captivity would otherwise have deprived him. For the seller shall not return to that which was sold, &c. — The year of jubilee shall be no advantage to the sellers; for though they should live till it come, yet they shall not enjoy the benefit of the law, (Leviticus 25:13,) nor be restored again to their possessions, as the Chaldeans will have seized upon their lands, who will pay no regard to the year of jubilee, with respect to restoring to every one his old inheritance. For the vision — Or the prophecy; is touching the whole multitude — Is concerning the whole people; which shall not return — Or, as Bishop Newcome reads it. It, that is, the vision or prophecy, shall not return, namely, unfulfilled; or, it shall not be void. Neither shall any strengthen himself in iniquity — Neither shall any one secure himself by acting wickedly. Or, “And though they harden themselves in sin, and shut their eyes against the judgments which hang over their heads, these will at last unavoidably overtake them.” They have blown the trumpet — The house of Israel have summoned in all fit for arms: see Jeremiah 6:1. But none goeth to the battle — There is not a man going to the war. For the people’s hearts fail them — Looking upon themselves as given up to destruction. For my wrath is upon all the multitude thereof — That displeasure which takes away their courage. The sword is without — In the countries; and the pestilence and the famine within — The besieged city. He that is in the field — Whoever is in the field; shall die with the sword — Of the Chaldean soldiers. And he that is in the city — Whither he had fled for safety; famine and pestilence shall devour him — Shall eat him up. You, O Jews, shall be food for these insatiable destroyers.

14. Even to make — Literally, and made. None goeth to the battle — Here is pictured the “collapse of Judah’s military preparations in the hour of danger.” The soldiers are struck with fear before they have struck a blow. God has deserted them, and his wrath makes cowards of brave men. (Compare Leviticus 26:6; Deuteronomy 28:25; 32:30.)

V. 15. Without-In the countries. Within-The besieged city. Field-Whoever is in the field.

Verse 15. 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 endeavours to flee from the one shall fall by the other.

Verses 12-15. Let not the buyer rejoice, &c. — The buyer will have no reason to rejoice, because he will not enjoy what he hath bought; nor the seller have cause to mourn for having been obliged to part with his possessions, of which the approaching desolation of the country and the captivity would otherwise have deprived him. For the seller shall not return to that which was sold, &c. — The year of jubilee shall be no advantage to the sellers; for though they should live till it come, yet they shall not enjoy the benefit of the law, (Leviticus 25:13,) nor be restored again to their possessions, as the Chaldeans will have seized upon their lands, who will pay no regard to the year of jubilee, with respect to restoring to every one his old inheritance. For the vision — Or the prophecy; is touching the whole multitude — Is concerning the whole people; which shall not return — Or, as Bishop Newcome reads it. It, that is, the vision or prophecy, shall not return, namely, unfulfilled; or, it shall not be void. Neither shall any strengthen himself in iniquity — Neither shall any one secure himself by acting wickedly. Or, “And though they harden themselves in sin, and shut their eyes against the judgments which hang over their heads, these will at last unavoidably overtake them.” They have blown the trumpet — The house of Israel have summoned in all fit for arms: see Jeremiah 6:1. But none goeth to the battle — There is not a man going to the war. For the people’s hearts fail them — Looking upon themselves as given up to destruction. For my wrath is upon all the multitude thereof — That displeasure which takes away their courage. The sword is without — In the countries; and the pestilence and the famine within — The besieged city. He that is in the field — Whoever is in the field; shall die with the sword — Of the Chaldean soldiers. And he that is in the city — Whither he had fled for safety; famine and pestilence shall devour him — Shall eat him up. You, O Jews, shall be food for these insatiable destroyers.

15. Compare Ezekiel 5:12; 6:12; Leviticus 26:25.

V. 16. Iniquity-Either for the punishment of their iniquity, or for their iniquity itself.

Verse 16. They—shall be on the mountains like doves of the valleys] Rather, like mourning doves twyagh haggeayoth, chased from their dove-cotes, and separated from their mates.

Verses 16-19. They that escape of them shall escape — This might be more intelligibly rendered, There are of them who shall escape; that is, “Some few shall have the favour of escaping the common calamity, called elsewhere the escaped, or the remnant, from whence is derived the phrase oi Swzomenoi, in the New Testament, such as are, or should be, saved.” And shall be on the mountains like doves — Fearful and trembling, and bemoaning themselves on account of the calamities their sins have brought on them. All hands shall be feeble, &c. — Feebleness in the hands and knees is the consequence of the weakness and failing of the spirit. They shall also gird themselves with sackcloth — A general custom in the eastern countries in deep sorrows and distresses. Horror shall cover them — Or, has overwhelmed them, as the same phrase is translated Psalm 55:5. Shame shall be upon all faces — The marks of confusion and misery shall be seen on all faces; and baldness upon all their heads — Either by their pulling off their hair amidst their sorrows, or cutting it off in token of mourning: see note on Jeremiah 48:37. They shall cast their silver in the streets — Either that they may be lighter to flee, or to engage the enemy’s attention, and so to give themselves time to escape out of the city. And their gold shall be removed — Carried away to Babylon. Their silver and their gold shall not deliver — Shall not remove the distresses of the famine, or prevent their being carried into captivity. They shall not satisfy their souls — Shall not procure them food to satisfy their hunger, nor afford them any comfort. Because it is the stumbling-block of their iniquity — This silver and gold, which they valued too much, coveted immeasurably, abused to the purposes of pride, luxury, oppression, and idolatry; this that they stumbled at, and fell into sin, now they stumble at, and fall into the deepest misery.

16. They that escape of them shall escape, and shall be — Rather, they that escape of them, if they escape, shall be. The sentence is conditional. If there are any who seem to escape from the threefold destruction (verse 15), they shall escape only to mourn with an anguish worse titan death (verse 17). Like doves… mourning — The plaintive mourning (literally, moaning) of the dove has been noticed in all ages. The Babylonians as well as the Hebrews use this comparison. (Compare Isaiah 38:14; 59:11.) For his iniquity — Literally, in his iniquity.

Verse 17. All knees shall be weak as water.] Calmet understands this curiously: La frayeur dont on sera saisi, fera qu’on ne pourra retenir son urine. D’autres l’expliquent d’une autre souillure plus honteuse. I believe him to be nearly about right. St. Jerome is exactly the same: Pavoris magnitudine, urina polluet genua, nec valebit profluentes aquas vesica prohibere. This and other malretentions are often the natural effect of extreme fear or terror.

Verses 16-19. They that escape of them shall escape — This might be more intelligibly rendered, There are of them who shall escape; that is, “Some few shall have the favour of escaping the common calamity, called elsewhere the escaped, or the remnant, from whence is derived the phrase oi Swzomenoi, in the New Testament, such as are, or should be, saved.” And shall be on the mountains like doves — Fearful and trembling, and bemoaning themselves on account of the calamities their sins have brought on them. All hands shall be feeble, &c. — Feebleness in the hands and knees is the consequence of the weakness and failing of the spirit. They shall also gird themselves with sackcloth — A general custom in the eastern countries in deep sorrows and distresses. Horror shall cover them — Or, has overwhelmed them, as the same phrase is translated Psalm 55:5. Shame shall be upon all faces — The marks of confusion and misery shall be seen on all faces; and baldness upon all their heads — Either by their pulling off their hair amidst their sorrows, or cutting it off in token of mourning: see note on Jeremiah 48:37. They shall cast their silver in the streets — Either that they may be lighter to flee, or to engage the enemy’s attention, and so to give themselves time to escape out of the city. And their gold shall be removed — Carried away to Babylon. Their silver and their gold shall not deliver — Shall not remove the distresses of the famine, or prevent their being carried into captivity. They shall not satisfy their souls — Shall not procure them food to satisfy their hunger, nor afford them any comfort. Because it is the stumbling-block of their iniquity — This silver and gold, which they valued too much, coveted immeasurably, abused to the purposes of pride, luxury, oppression, and idolatry; this that they stumbled at, and fell into sin, now they stumble at, and fall into the deepest misery.

17. This verse shows the utter prostration of those who are escaping: “their knees melt into water.” (Compare Ezekiel 21:7; Isaiah 13:7; Jeremiah 6:24.)

V. 18. Baldness-Either by pulling off the hair amidst their sorrows, or cutting it off in token of mourning.

Verses 16-19. They that escape of them shall escape — This might be more intelligibly rendered, There are of them who shall escape; that is, “Some few shall have the favour of escaping the common calamity, called elsewhere the escaped, or the remnant, from whence is derived the phrase oi Swzomenoi, in the New Testament, such as are, or should be, saved.” And shall be on the mountains like doves — Fearful and trembling, and bemoaning themselves on account of the calamities their sins have brought on them. All hands shall be feeble, &c. — Feebleness in the hands and knees is the consequence of the weakness and failing of the spirit. They shall also gird themselves with sackcloth — A general custom in the eastern countries in deep sorrows and distresses. Horror shall cover them — Or, has overwhelmed them, as the same phrase is translated Psalm 55:5. Shame shall be upon all faces — The marks of confusion and misery shall be seen on all faces; and baldness upon all their heads — Either by their pulling off their hair amidst their sorrows, or cutting it off in token of mourning: see note on Jeremiah 48:37. They shall cast their silver in the streets — Either that they may be lighter to flee, or to engage the enemy’s attention, and so to give themselves time to escape out of the city. And their gold shall be removed — Carried away to Babylon. Their silver and their gold shall not deliver — Shall not remove the distresses of the famine, or prevent their being carried into captivity. They shall not satisfy their souls — Shall not procure them food to satisfy their hunger, nor afford them any comfort. Because it is the stumbling-block of their iniquity — This silver and gold, which they valued too much, coveted immeasurably, abused to the purposes of pride, luxury, oppression, and idolatry; this that they stumbled at, and fell into sin, now they stumble at, and fall into the deepest misery.

18. In funeral garb, covered with “trembling,” with shamed faces and dishonored heads (Ezekiel 44:20; Isaiah 15:2; Deuteronomy 14:1; Amos 8:10), the rich men flee from the city and seek to escape the universal doom. (See notes Ezekiel 27:30, 31.)

V. 19. Cast-That they may be the lighter to fly. Removed-Carried away into Babylon. Not satisfy-They shall afford them no comfort. Stumbling-block-This silver and gold they coveted immeasurably, and abused to pride, luxury, idolatry and oppression; this that they stumbled at and fell into sin, now they stumble at and fall into the deepest misery.

Verse 19. They shall cast their silver in the streets] Their riches can be of no use; as in a time of famine there is no necessary of life to be purchased, and gold and silver cannot fill their bowels. It is the stumbling-block of their iniquity.] They loved riches, and placed in the possession of them their supreme happiness. Now they find a pound of gold not worth an ounce of bread.

Verses 16-19. They that escape of them shall escape — This might be more intelligibly rendered, There are of them who shall escape; that is, “Some few shall have the favour of escaping the common calamity, called elsewhere the escaped, or the remnant, from whence is derived the phrase oi Swzomenoi, in the New Testament, such as are, or should be, saved.” And shall be on the mountains like doves — Fearful and trembling, and bemoaning themselves on account of the calamities their sins have brought on them. All hands shall be feeble, &c. — Feebleness in the hands and knees is the consequence of the weakness and failing of the spirit. They shall also gird themselves with sackcloth — A general custom in the eastern countries in deep sorrows and distresses. Horror shall cover them — Or, has overwhelmed them, as the same phrase is translated Psalm 55:5. Shame shall be upon all faces — The marks of confusion and misery shall be seen on all faces; and baldness upon all their heads — Either by their pulling off their hair amidst their sorrows, or cutting it off in token of mourning: see note on Jeremiah 48:37. They shall cast their silver in the streets — Either that they may be lighter to flee, or to engage the enemy’s attention, and so to give themselves time to escape out of the city. And their gold shall be removed — Carried away to Babylon. Their silver and their gold shall not deliver — Shall not remove the distresses of the famine, or prevent their being carried into captivity. They shall not satisfy their souls — Shall not procure them food to satisfy their hunger, nor afford them any comfort. Because it is the stumbling-block of their iniquity — This silver and gold, which they valued too much, coveted immeasurably, abused to the purposes of pride, luxury, oppression, and idolatry; this that they stumbled at, and fell into sin, now they stumble at, and fall into the deepest misery.

Ver. 19. They shall cast their silver in the streets, to appease if possible the bloody ferocity of the soldiers. But the phrase, stumbling-block of their iniquity, denotes household gods of gold and silver, gods now cast as dung into the streets. During our civil wars between the houses of York and Lancaster, and latterly between the king and the parliament, many hid their money, and those who were killed have left no traces to their treasures: yet a few have been found by the plow, and by the masons.

19. Their gold shall be removed — Literally, shall be an impurity. Is the stumbling-block — Literally, was. The meaning seems to be that it is the rich men of the city who are now seeking most anxiously to escape. But the rich men, who have previously depended upon their wealth to help them out of every difficulty, will find their money now an impediment; they will drop it in the streets, as they fly from the city and count it an abhorrence (Ezekiel 36:17). It is of no value in obtaining the luxuries of life, or even food (see 2 Kings 6:25), and probably is a hindrance in obtaining help in the flight. Brotherhood, not money, is the only thing that wins assistance in such hours. Because it is the stumbling-block — The love of money led to the oppression of the poor, and the possession of it led them away from the simplicity of Jehovah worship into the luxurious manners and worship of the heathen. They stumbled then over a golden idol into guilt; they will now stumble over the same golden idol into punishment.

V. 20. The beauty-The temple, and all that pertained to it, which was the beauty and glory of that nation. He set-God commanded it should be beautiful and magnificent. Images-Their idols. Far from them-I have sent them far from the temple.

Verse 20. As for the beauty of his ornament] Their beautiful temple was their highest ornament, and God made it majestic by his presence. But they have even taken its riches to make their idols, which they have brought into the very courts of the Lord’s house; and therefore God hath set it-the temple, from him-given it up to pillage. Some say it means, “They took their ornaments, which were their pride, and made them into images to worship.”

Verses 20-22. As for the beauty of his ornament — The temple and all that pertained to it, which was the beauty and glory of the Jewish nation, and accounted so by them; he set it in majesty — God commanded that it should be a stately, beautiful, and magnificent structure; but they made the images of their abominations therein — Set up their idols in his temple, and provoked him, their Maker and their husband, with their spiritual adulteries committed before his face; therefore have I set it far from them — I have parted between it and them, have removed them far from the temple: or, I have given it into the hands of the Gentiles to profane and pollute it: see the marginal reading, and verse 21. My face will I turn from them — Either from the Jews or from the Chaldeans, neither relieving the former nor restraining the latter. And they (the Chaldeans) shall pollute my secret place — My temple, and even the holy of holies. For the robbers shall enter into it — The Chaldean soldiers shall break open all doors, and rush forward, and enter there, where neither the people, nor the Levites, nor the priests, except only the high-priest, were allowed to enter.

20. This is a difficult verse which should probably read, “And the beauty of their ornament, they turned it to pride, and they made the images of their abominations, of their detestable things, therefrom; therefore have I made it an impurity unto them.” The gold which they cast into the form of an idol (Ezekiel 16:17; Hosea 2:8; 8:4), and worshiper as divine, is now to them like the most polluting uncleanness. They cannot purchase provisions with it while in the city, and if they seek to carry it with them it will increase the eagerness of pursuit (verse 21).

V. 21. It-My temple.

Verses 20-22. As for the beauty of his ornament — The temple and all that pertained to it, which was the beauty and glory of the Jewish nation, and accounted so by them; he set it in majesty — God commanded that it should be a stately, beautiful, and magnificent structure; but they made the images of their abominations therein — Set up their idols in his temple, and provoked him, their Maker and their husband, with their spiritual adulteries committed before his face; therefore have I set it far from them — I have parted between it and them, have removed them far from the temple: or, I have given it into the hands of the Gentiles to profane and pollute it: see the marginal reading, and verse 21. My face will I turn from them — Either from the Jews or from the Chaldeans, neither relieving the former nor restraining the latter. And they (the Chaldeans) shall pollute my secret place — My temple, and even the holy of holies. For the robbers shall enter into it — The Chaldean soldiers shall break open all doors, and rush forward, and enter there, where neither the people, nor the Levites, nor the priests, except only the high-priest, were allowed to enter.

21. These golden gods, upon which they have depended for help, will be captured by the enemy and the vessels of sacrifice will be turned to base uses (Micah 1:7; Hosea 10:6).

V. 22. Turn-Either from the Jews, or from the Chaldeans, neither relieving the one nor restraining the other. Secret place-The temple, and the holy of holies. Robbers-The soldiers.

Verse 22. The robbers shall enter into it] The Chaldeans shall not only destroy the city; but they shall enter the temple, deface it, plunder it, and burn it to the ground.

Verses 20-22. As for the beauty of his ornament — The temple and all that pertained to it, which was the beauty and glory of the Jewish nation, and accounted so by them; he set it in majesty — God commanded that it should be a stately, beautiful, and magnificent structure; but they made the images of their abominations therein — Set up their idols in his temple, and provoked him, their Maker and their husband, with their spiritual adulteries committed before his face; therefore have I set it far from them — I have parted between it and them, have removed them far from the temple: or, I have given it into the hands of the Gentiles to profane and pollute it: see the marginal reading, and verse 21. My face will I turn from them — Either from the Jews or from the Chaldeans, neither relieving the former nor restraining the latter. And they (the Chaldeans) shall pollute my secret place — My temple, and even the holy of holies. For the robbers shall enter into it — The Chaldean soldiers shall break open all doors, and rush forward, and enter there, where neither the people, nor the Levites, nor the priests, except only the high-priest, were allowed to enter.

Ver. 22. They shall pollute my secret… Here is a pause in the Hebrew; the heart of the prophet swelled with grief, and he could not super-add the word which is wanting. What, pollute the Holy of Holies—the throne of Jehovah! What, pollute the sanctuary where a voice was once heard, declaring that the king of Assyria should not come into this place:—”I will defend this city, for David my servant’s sake.” Now, the glory departs.

22. Jehovah will not turn the wrath of his face upon these enemies of the “holy people” and “holy city,” even when they enter and pillage the temple. He who has always heretofore protected his own sanctuary will do it no more, for it is now a sanctuary of idolatry (chap. 8).

V. 23. A chain-To bind the captives.

Verse 23. Make a chain] Point out the captivity; show them that it shall come, and show them the reason: “Because the land is full of bloody crimes,” &c.

Verses 23, 24. Make a chain — To foreshow the approaching captivity, when both king and people should be carried in chains to Babylon. For the land is full of bloody crimes — The innocent blood that has been shed in it cries aloud for vengeance. See the margin. Wherefore I will bring the worst of the heathen — The most violent, proud, and bloody men, namely, the Chaldeans, who were at that time the great oppressors of the world, and a terror to all the countries round about them; and they shall possess their houses — Not only dwell in them, but by right of conquest account them their own, and as descending to their heirs after them. I will also make the pomp of the strong to cease — The excellence, magnificence, and glory of the mighty men shall be brought to nothing: Jerusalem itself, which they trust in, and think too well fortified by nature and art, and the divine presence, to be ever overthrown, shall be levelled with the ground. And their holy places — The temple and all its courts, shall be defiled. God calls them their holy places, because, having been polluted by their idolatries, he no longer considered them as his.

23. Make a chain — Various pictures on the monuments show the long string of captives chained together, making a weary march from their native land to Babylon. It is time that the crime of the land be punished, let the captives’ chain be forged (Nahum 3:10).

V. 24. The pomp-The magnificence and glory, wherein they boasted; or the temple that the Jews gloried in.

Verse 24. The worst of the heathen] The Chaldeans; the most cruel and idolatrous of all nations.

Verses 23, 24. Make a chain — To foreshow the approaching captivity, when both king and people should be carried in chains to Babylon. For the land is full of bloody crimes — The innocent blood that has been shed in it cries aloud for vengeance. See the margin. Wherefore I will bring the worst of the heathen — The most violent, proud, and bloody men, namely, the Chaldeans, who were at that time the great oppressors of the world, and a terror to all the countries round about them; and they shall possess their houses — Not only dwell in them, but by right of conquest account them their own, and as descending to their heirs after them. I will also make the pomp of the strong to cease — The excellence, magnificence, and glory of the mighty men shall be brought to nothing: Jerusalem itself, which they trust in, and think too well fortified by nature and art, and the divine presence, to be ever overthrown, shall be levelled with the ground. And their holy places — The temple and all its courts, shall be defiled. God calls them their holy places, because, having been polluted by their idolatries, he no longer considered them as his.

24. The worst of the heathen — Compare Ezekiel 28:7; 30:11. Jeremiah had said (Jeremiah 6:23) the Chaldeans “are cruel, and have no mercy,” and Habakkuk (Habakkuk 1:7), “they are terrible and dreadful.” These Chaldeans shall take possession of the palaces and holy places of the Israelitish nobles, and “the pride of their strength shall cease.”

Verse 25. They shall seek peace] They see now that their ceasing to pay the tribute to the king of Babylon has brought the Chaldeans against them; and now they sue for peace in vain. He will not hear: he is resolved on their destruction.

Verses 25-27. Destruction cometh — Such as a provoked power makes when it cuts off all, root and branch. And they shall seek peace — By inquiring of the prophets; or rather, by suing to Nebuchadnezzar, whom, after so many affronts, they will attempt to pacify. And there shall be none — No such thing can be obtained. Mischief shall come upon mischief — One calamity shall follow upon the neck of another. And rumour upon rumour — One piece of mournful intelligence after another, namely, of the enemies’ preparations, marches, successes, and cruelties, causing the hearts of the stoutest to sink within them. Then shall they seek a vision of the prophet — In this multiplied perplexity they will inquire of the prophets, true or false, concerning the event of things; or will seek to them for some word of direction or comfort from God, as Zedekiah did, Jeremiah 34:18, &c. But the law shall perish from the priest, &c. — He shall have no words, either of advice or comfort, to speak to them. And counsel from the ancients — Nor shall their senators know what to advise. So great will be the confusion, trouble, and terror, that neither the pious nor the wise, whom they were wont to consult, and who used to give them counsel in all difficult cases, shall be able to advise any thing to the purpose in this great perplexity and distress. The king shall mourn — Zedekiah shall droop and despair. And the prince shall be clothed with desolation — Every magistrate shall be seized with trouble and astonishment. And the hands of the people shall be troubled — Hang down and melt away. There shall be a general consternation of all ranks and degrees of men. They that are in authority shall want presence of mind to give counsel and directions, and the inferiors shall have no heart to put any advice in execution. What can men contrive, or do for themselves, when God is departed from them? All must needs be in tears, all in trouble, when God comes to judge them according to their deserts, and so make them know, to their cost, that he is the Lord to whom vengeance belongeth.

V. 26. Seek-But in vain. The priest-He shall have no words either of counsel or comfort to say to them. Ancients-Nor shall their senators know what to advise.

Verse 26. Then shall they seek a vision] Vision shall perish from the prophet, the law from the priest, and counsel from the ancients. Previously to great national judgments, God restrains the influences of his Spirit. His word is not accompanied with the usual unction; and the wise men of the land, the senators and celebrated statesmen, devise foolish schemes; and thus, in endeavouring to avert it, they hasten on the national ruin. How true is the saying, Quem Deus vult perdere, prius dementat. “Those whom God designs to destroy, he first infatuates.”

EZEKIEL

Verses 25-27. Destruction cometh — Such as a provoked power makes when it cuts off all, root and branch. And they shall seek peace — By inquiring of the prophets; or rather, by suing to Nebuchadnezzar, whom, after so many affronts, they will attempt to pacify. And there shall be none — No such thing can be obtained. Mischief shall come upon mischief — One calamity shall follow upon the neck of another. And rumour upon rumour — One piece of mournful intelligence after another, namely, of the enemies’ preparations, marches, successes, and cruelties, causing the hearts of the stoutest to sink within them. Then shall they seek a vision of the prophet — In this multiplied perplexity they will inquire of the prophets, true or false, concerning the event of things; or will seek to them for some word of direction or comfort from God, as Zedekiah did, Jeremiah 34:18, &c. But the law shall perish from the priest, &c. — He shall have no words, either of advice or comfort, to speak to them. And counsel from the ancients — Nor shall their senators know what to advise. So great will be the confusion, trouble, and terror, that neither the pious nor the wise, whom they were wont to consult, and who used to give them counsel in all difficult cases, shall be able to advise any thing to the purpose in this great perplexity and distress. The king shall mourn — Zedekiah shall droop and despair. And the prince shall be clothed with desolation — Every magistrate shall be seized with trouble and astonishment. And the hands of the people shall be troubled — Hang down and melt away. There shall be a general consternation of all ranks and degrees of men. They that are in authority shall want presence of mind to give counsel and directions, and the inferiors shall have no heart to put any advice in execution. What can men contrive, or do for themselves, when God is departed from them? All must needs be in tears, all in trouble, when God comes to judge them according to their deserts, and so make them know, to their cost, that he is the Lord to whom vengeance belongeth.

26. But the law shall perish — Literally, and instruction shall perish. Calamity follows calamity until at last even this idol-worshiping people are driven to seek a vision from Jehovah’s prophet, and when no vision comes they seek instruction from the priests and advice from the elders — but it is too late! Prophet, priest, and elder are all alike powerless to help (Jeremiah 18:18; Lamentations 2:9; Psalm 74:9; Micah 3:6).

V. 27. The king-Zedekiah. The prince-Every magistrate. Troubled-Hang down, and melt away. What can men contrive or do for themselves, when God is departed from them? All must needs be in tears, all in trouble, when God comes to judge them according to their deserts, and so make them know, that he is the Lord, to whom vengeance belongeth.

Verses 25-27. Destruction cometh — Such as a provoked power makes when it cuts off all, root and branch. And they shall seek peace — By inquiring of the prophets; or rather, by suing to Nebuchadnezzar, whom, after so many affronts, they will attempt to pacify. And there shall be none — No such thing can be obtained. Mischief shall come upon mischief — One calamity shall follow upon the neck of another. And rumour upon rumour — One piece of mournful intelligence after another, namely, of the enemies’ preparations, marches, successes, and cruelties, causing the hearts of the stoutest to sink within them. Then shall they seek a vision of the prophet — In this multiplied perplexity they will inquire of the prophets, true or false, concerning the event of things; or will seek to them for some word of direction or comfort from God, as Zedekiah did, Jeremiah 34:18, &c. But the law shall perish from the priest, &c. — He shall have no words, either of advice or comfort, to speak to them. And counsel from the ancients — Nor shall their senators know what to advise. So great will be the confusion, trouble, and terror, that neither the pious nor the wise, whom they were wont to consult, and who used to give them counsel in all difficult cases, shall be able to advise any thing to the purpose in this great perplexity and distress. The king shall mourn — Zedekiah shall droop and despair. And the prince shall be clothed with desolation — Every magistrate shall be seized with trouble and astonishment. And the hands of the people shall be troubled — Hang down and melt away. There shall be a general consternation of all ranks and degrees of men. They that are in authority shall want presence of mind to give counsel and directions, and the inferiors shall have no heart to put any advice in execution. What can men contrive, or do for themselves, when God is departed from them? All must needs be in tears, all in trouble, when God comes to judge them according to their deserts, and so make them know, to their cost, that he is the Lord to whom vengeance belongeth.

27. The royal house and the nobles and the people shall all be judged according to their deserts (literally, judgments), and the nature of the punishment shall bring to them the conviction that Jehovah is the punisher.