Ezekiel 7:27

7:23-27 Whoever break the bands of God's law, will find themselves bound and held by the chains of his judgments. Since they encouraged one another to sin, God would dishearten them. All must needs be in trouble, when God comes to judge them according to their deserts. May the Lord enable us to seek that good part which shall not be taken away.

The king shall mourn, and the prince shall be clothed with desolation,.... Meaning one and the same person, Zedekiah not being able to save himself and his people; and who falling into the hands of the king of Babylon, his children were slain before him; then his own eyes put out, and he bound in chains, and carried captive to Babylon, Jeremiah 39:6 ; and the hands of the people of the land shall be troubled; weakened through fear and distress; incapable of business, and unable to help themselves and others; and the more so, when they found their case desperate; which was manifest by the mourning and desolation of their king, in whom their confidence had been placed: I will do unto them after their way; or, "for their way" (p); because of their evil ways and works: and according to their deserts will I judge them; take vengeance on them, as the Targum: or, "in their judgments will I judge them" (q); the same measure they have meted out to others shall be measured out to them, Matthew 7:1, and they shall know that I am the Lord; the only Lord God, omnipotent, omniscient, omnipresent, true and faithful, holy, just, and good. (p) "pro viis ipsorum", Calvin; "pro via ipsorum", Junius & Tremellius, Piscator, Polanus, (q) "et in", sive "pro judiciis eorum judicabo eos", Calvin, Polanus, Cocceius.

Verse 27. - The king shall mourn, etc. The picture reminds us of Jehoram in 2 Kings 6:30 . The action of Zedekiah in Jeremiah 21:1 and Jeremiah 34:8 makes it probable enough that it was actually reproduced. A solemn litany procession like that of Joel 1:13, 14 and Joel 2:15-17 would have been quite in keeping with his character. The prince shall clothe himself, etc. The noun is specially characteristic of Ezekiel, who uses it thirty-four times. In ch. 12:12 the "prince" seems identified with the "king." Here it may mean either the heir to the throne, or the chief ruler under the king. The people of the land, etc. The phrase is perhaps used, as the Jewish rabbis afterwards used it, with a certain touch of scorn, for the labouring class. All the upper class had been carried away captive with Jehoiachin ( 2 Kings 24:14 ). Compare Ezekiel's use of it in Ezekiel 33:2 ; Ezekiel 46:3, 9 . I will do unto them, etc. The chapter, or rather the whole section from Ezekiel 1:1 onwards, ends with an iterated assertion of the equity of the Divine judgments. Then also they shall know that I am the Lord, Almighty and all-righteous. Ezekiel 7:27

27 . king shall mourn ] 2 Samuel 19. The “prince” is Ezekiel’s usual term for the chief civil ruler, and princes for those of the royal house. The clause “the king shall mourn” is wanting in LXX. On “clothed with desolation,” i.e. utterly appalled, cf. Ezekiel 7:18 , Ezekiel 26:16 . according to their deserts ] lit. judgments , i.e. practices and deeds, as ch. Ezekiel 5:7 , Ezekiel 11:12 (manners). All that should defend and save the state, from the king to the people of the land, shall be paralysed and helpless. The Lord will judge them according to their doings and they shall know that he is Jehovah.

The worst of the pagan - The most cruel and terrible of nations - the Chaldaeans. The pomp of the strong - Compare Leviticus 26:19 "The strong" are those who pride themselves in imaginary strength. Their holy places - What elsewhere is called "God's Holy place" is here "their holy places," because God disowns the profaned sanctuary. In the marginal rendering "they" must mean "the worst of the pagan."

27. people of the land—the general multitude, as distinguished from the "king" and the "prince." The consternation shall pervade all ranks. The king, whose duty it was to animate others and find a remedy for existing evils, shall himself be in the utmost anxiety; a mark of the desperate state of affairs. clothed with desolation—Clothing is designed to keep off shame; but in this case shame shall be the clothing. after their way—because of their wicked ways. deserts—literally, "judgments," that is, what just judgment awards to them; used to imply the exact correspondence of God's judgment with the judicial penalties they had incurred: they oppressed the poor and deprived them of liberty; therefore they shall be oppressed and lose their own liberty.

Fourth Strophe Still worse is coming, namely, the captivity of the people, and overthrow of the kingdom. - Ezekiel 7:23. Make the chain, for the land is full of capital crime, and the city full of outrage. Ezekiel 7:24. I shall bring evil ones of the nations, that they may take possession of their houses; and I shall put an end to the pride of the strong, that their sanctuaries may be defiled. Ezekiel 7:25. Ruin has come; they seek salvation, but there is none. Ezekiel 7:26. Destruction upon destruction cometh, and report upon report ariseth; they seek visions from prophets, but the law will vanish away from the priest, and counsel from the elders. Ezekiel 7:27. The king will mourn, and the prince will clothe himself in horror, and the hands of the common people will tremble. I will deal with them according to their way, and according to their judgments will I judge them, that they may learn that I am Jehovah. - Those who have escaped death by sword or famine at the conquest of Jerusalem have captivity and exile awaiting them. This is the meaning of the command to make the chain, i.e., the fetters needed to lead the people into exile. This punishment is necessary, because the land is full of mishpat dâmim, judgment of blood. This cannot mean, there is a judgment upon the shedding of blood, i.e., upon murder, which is conducted by Jehovah, as Hvernick supposes.

Such a thought is irreconcilable with מלאה, and with the parallel מלאה חמס. משׁפּט דּמים is to be explained after the same manner as משׁפּט מות (a matter for sentence of death, a capital crime) in Deuteronomy 19:6, Deuteronomy 19:21 -22, as signifying a matter for sentence of bloodshed, i.e., a crime of blood, or capital crime, as the Chaldee has already rendered it. Because the land is filled with capital crime, the city (Jerusalem) with violence, the Lord will bring רעי, evil ones of the heathen, i.e., the worst of the heathen, to put an end to the pride of the Israelites. גּאון עזּים is not "pride of the insolents;" for עזּים does not stand for עזּי פנים (Deuteronomy 28:50, etc.). The expression is rather to be explained from גּאון עז, pride of strength, in Ezekiel 24:21; Ezekiel 30:6, Ezekiel 30:18 (cf. Leviticus 26:19), and embraces everything on which a man (or a nation) bases his power and rests his confidence. The Israelites are called עזּים, because they thought themselves strong, or, according to Ezekiel 24:21, based their strength upon the possession of the temple and the holy land. This is indicated by ונחלוּ which follows. נחל, Niphal of חלל and מקדשׁיהם, not a participle Piel, from מקדּשׁ, with the Dagesh dropped, but an unusual form, from מקדּשׁ for מקדּשׁיהם (vid., Ew. 215a). - The ἁπ λεγ. חהצנצט;, with the tone drawn back on account of the tone-syllable which follows (cf.