Ezekiel 7:10
Behold the day, behold, it is come: the morning is gone forth; the rod has blossomed, pride has budded.
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EXPOSITORY (ENGLISH BIBLE)
(10) The morning is gone forth.—The same word as in Ezekiel 7:7, and in the same sense—the circle is complete, the end is reached, sin hath brought forth death. “The rod” is commonly understood of the Chaldæan conqueror; but as the word is the same for rod and for tribe, and is very often used in the latter sense, it will be more in accordance with the connection to understand here a play upon the word. There will be then an allusion to the rods of the tribes in Numbers 17:8. There the rod of Aaron was made to bud and blossom by Divine power in evidence of his having been chosen of God; here the rod representing the tribe at Jerusalem in its self-will and pride has budded and blossomed to its destruction. So the description continues in the next verse, “Violence is risen up into a rod of wickedness.” Not a rod for the punishment of wickedness; but into a wicked people.

Ezekiel 7:10-11. 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.7:1-15 The abruptness of this prophecy, and the many repetitions, show that the prophet was deeply affected by the prospect of these calamities. Such will the destruction of sinners be; for none can avoid it. Oh that the wickedness of the wicked might end before it bring them to an end! Trouble is to the impenitent only an evil, it hardens their hearts, and stirs up their corruptions; but there are those to whom it is sanctified by the grace of God, and made a means of much good. The day of real trouble is near, not a mere echo or rumour of troubles. Whatever are the fruits of God's judgments, our sin is the root of them. These judgments shall be universal. And God will be glorified in all. Now is the day of the Lord's patience and mercy, but the time of the sinner's trouble is at hand.Rod - Used here for tribe Exodus 31:2. The people of Judah have blossomed into proud luxuriance. In Ezekiel 7:11 it means the rod to punish wickedness. The meaning of the passage is obscure, owing to the brief and enigmatic form of the utterance. We may adopt the following explanation. The Jews had ever exulted in their national privileges - everything great and noble was to be from them and from theirs; but now Yahweh raises up the rod of the oppressor to confound and punish the rod of His people. The furious Chaldaean has become an instrument of God's wrath, endued with power emanating not from the Jews or from the multitude of the Jews, or from any of their children or people; nay, the destruction shall be so complete that none shall be left to make lamentation over them. 10. rod … blossomed, pride … budded—The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Isa 10:5; Jer 51:20). The rod sprouting (as the word ought to be translated), &c., implies that God does not move precipitately, but in successive steps. He as it were has planted the ministers of His vengeance, and leaves them to grow till all is ripe for executing His purpose. "Pride" refers to the insolence of the Babylonian conqueror (Jer 50:31, 32). The parallelism ("pride" answering to "rod") opposes Jerome's view, that "pride" refers to the Jews who despised God's threats; (also Calvin's, "though the rod grew in Chaldea, the root was with the Jews"). The "rod" cannot refer, as Grotius thought, to the tribe of Judah, for it evidently refers to the "smiteth" (Eze 7:9) as the instrument of smiting. If you will open your eyes, you may see the lowering day of vengeance: see Ezekiel 7:7.

The rod hath blossomed: this and what follows may refer either,

1. To Nebuchadnezzar and his Chaldeans, the rod of God’s anger; they flourish, are strong and heavy, like to last too long in their strength to break Israel. Pride hath budded; as they flourish in strength, they exceed in pride and arrogance, which buddeth forth in the haughty designs they lay of raising themselves on the ruins of all countries. Behold the day, behold, it is come,.... That is, the day of trouble and distress, said to be near, Ezekiel 7:3;

the morning is gone forth; See Gill on Ezekiel 7:7;

the rod hath blossomed, pride hath budded; both these phrases may be understood of Nebuchadnezzar; he was the rod, with which the Lord smote his people, as the Assyrian monarch is called the rod of his anger, Isaiah 10:5, and was a very proud prince, and had budded and blossomed, and had brought forth much bad fruit of that kind; see Daniel 3:15; or these may be separately considered; the rod may be interpreted of Nebuchadnezzar, which had been growing up, and preparing for the chastisement of the people of the Jews, and now was just ready to be made use of; and "pride" may respect the sin of that people, which was the cause of their being smitten with this rod, as the following words seem to indicate. The Targum is,

"a ruler hath budded, a wicked one hath appeared.''

Behold the day, behold, it is come: the morning is gone forth; the {e} rod hath blossomed, {f} pride hath budded.

(e) The scourge is ready.

(f) That is, the proud tyrant Nebuchadnezzar has gathered his force and is ready.

EXEGETICAL (ORIGINAL LANGUAGES)
10–13. The ruin is universal, overtaking all classes

10. morning is gone forth] Rather: is come forth,—the figure of a plant springing up; Job 14:2, “man cometh forth like a flower.” On “morning” see Ezekiel 7:7; R.V. doom as there.

rod hath blossomed] i.e. sprouted and grown so as to become a rod. The general scope of the passage seems to imply that the “rod” here is that by which Israel shall be chastised. In Jeremiah 50:31 Babylon is named “pride” (R.V. marg.), and the words “pride has budded” may serve to explain “the rod has blossomed.” If the pride were that which the rod was to humble the words would better be attached to the next verse.Verse 10. - It is come. Read, as before, it cometh; and for morning, doom (see note on ver. 7). The rod hath blossomed, etc. The three verbs imply a climax. The "doom" springs out of the earth; the rod of vengeance blossoms (the word is the same as that which describes the blooming of Aaron's rod (Numbers 17:8), and the phrase was probably suggested by the history); pride (either that of the Chaldean ministers of vengeance, or of Israel as working out its own punishment; I incline to the latter) buds and bears fruit. In Isaiah 27:6 the word follows on "blossom," and therefore seems applicable to the formation of the fruit rather than the flower. (For the image of the rod, comp. Psalm 110:2; Isaiah 10:26; Micah 6:9.) The Punishment Is Just and Well Deserved

Ezekiel 6:11. Thus saith the Lord Jehovah, Smite with thy hand, and stamp with thy foot, and say, Woe on all the wicked abominations of the house of Israel! that they must perish by sword, hunger, and pestilence. Ezekiel 6:12. He that is afar off will die by the pestilence; and he that is near at hand shall fall by the sword; and he who survives and is preserved will die of hunger: and I shall accomplish my wrath upon them. Ezekiel 6:13. And ye shall know that I am Jehovah, when your slain lie in the midst of your idols round about your altars, on every high hill, upon all the summits of the mountains, and under every green tree, and under every thick-leaved terebinth, on the places where they brought their pleasant incense to all their idols. Ezekiel 6:14. And I will stretch out my hand against them, and make the land waste and desolate more than the wilderness of Diblath, in all their dwellings: so shall ye know that I am Jehovah. - Through clapping of the hands and stamping of the feet - the gestures which indicate violent excitement - the prophet is to make known to the displeasure of Jehovah at the horrible idolatry of the people, and thereby make manifest that the penal judgment is well deserved. הכּה בכפּך is in Ezekiel 21:19 expressed more distinctly by הך כּף אל , "to strike one hand against the other," i.e., "to clap the hands;" cf. Numbers 24:10. אח, an exclamation of lamentation, occurring only here and in Ezekiel 21:20. אשׁר, Ezekiel 6:11, is a conjunction, "at." Their abominations are so wicked, that they must be exterminated on account of them. This is specially mentioned in Ezekiel 6:12. No one will escape the judgment: he who is far removed from its scene as little as he who is close at hand; while he who escapes the pestilence and the sword is to perish of hunger. נצוּר, servatus, preserved, as in Isaiah 49:6. The signification "besieged" (lxx, Vulgate, Targum, etc.), Hitzig can only maintain by arbitrarily expunging הנּשׁאר as a gloss. On Ezekiel 6:12, cf. Ezekiel 5:13; on 13a, cf. Ezekiel 6:5; and on 13b, cf. Ezekiel 6:3, and Hosea 4:13; Jeremiah 2:20; Jeremiah 3:6; Deuteronomy 12:2. 'אל כּל־גב, according to later usage, for על כּל־גב. ריח ניחח, used in the Pentateuch of sacrifices pleasing to God, is here transferred to idol sacrifices; see on Leviticus 1:9 and Genesis 8:21. On account of the prevalence of idolatry in all parts, God will make the land entirely desolate. The union of שׁממה serves to strengthen the idea; cf. Ezekiel 33:8., Ezekiel 35:3. The words ממּדבּר דּבלתה are obscure, either "in the wilderness towards Diblath" (even to Diblath), or "more than the wilderness of Diblath" (מן of comparison). There is no doubt that דּבלתה is a nom. prop.; cf. the name of the city דּבלתים in Jeremiah 48:22; Numbers 33:46. The second acceptation of the words is more probable than the first. For, if ממּדבּר is the terminus a quo, and דּבלתה the terminus ad quem of the extent of the land, then must ממּדבּר be punctuated not only as status absolut., but it must also have the article; because a definite wilderness - that, namely, of Arabia - is meant. The omission of the article cannot be justified by reference to Ezekiel 21:3 or to Psalm 75:7 (Hitzig, Ewald), because both passages contain general designations of the quarters of the world, with which the article is always omitted. In the next place, no Dibla can be pointed out in the north; and the change of Diblatha into Ribla, already proposed by Jerome, and more recently brought forward again by J. D. Michaelis, has not only against it the authority of all the old versions, but also the circumstance that the Ribla mentioned in 2 Kings 23:33 did not form the northern boundary of Palestine, but lay on the other side of it, in the land of Hamath; while the הרבלה, named in Numbers 34:11, is a place on the eastern boundary to the north of the Sea of Gennesareth, which would, moreover, be inappropriate as a designation of the northern boundary. Finally, the extent of the land from the south to the north is constantly expressed in a different way; cf. Numbers 23:21 (Numbers 34:8); Joshua 13:5; 1 Kings 8:65; 2 Kings 14:65; Amos 6:14; 1 Chronicles 13:5; 2 Chronicles 7:8; and even by Ezekiel himself (Ezekiel 48:1) לבוא is named as the boundary on the north. The form דּבלתה is similar to תּמנתה for תּמנה, although the name is hardly to be explained, with Hvernick, as an appellation, after the Arabic dibl, calamitas, exitium. The wilderness of Diblah is unknown. With 'וידעוּ כּי וגו the discourse is rounded off in returning to the beginning of Ezekiel 6:13, while the thoughts in Ezekiel 6:13 and Ezekiel 6:14 are only a variation of Ezekiel 6:4-7.

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