Ezekiel 7:10
Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded.
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(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.

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.) Ezekiel 7:10Second Strophe

Ezekiel 7:10. Behold the day, behold, it cometh; the fate springeth up; the rod sprouteth; the pride blossometh. Ezekiel 7:11. The violence riseth up as the rod of evil: nothing of them, nothing of their multitude, nothing of their crowd, and nothing glorious upon them. Ezekiel 7:12. The time cometh, the day approacheth: let not the buyer rejoice, and let not the seller trouble himself; for wrath cometh upon the whole multitude thereof. Ezekiel 7:13. For the seller will not return to that which was sold, even though his life were still among the living: for the prophecy against its whole multitude will not turn back; and no one will strengthen himself as to his life through his iniquity. Ezekiel 7:14. They blow the trumpet and make everything ready; but no one goeth into the battle: for my wrath cometh upon all their multitude. - The rod is already prepared; nothing will be left of the ungodly. This is the leading thought of the strophe. The three clauses of Ezekiel 7:10 are synonymous; but there is a gradation in the thought. The approaching fate springs up out of the earth (יצא, applied to the springing up of plants, as in 1 Kings 5:13; Isaiah 11:1, etc.); it sprouts as a rod, and flowers as pride. Matteh, the rod as an instrument of chastisement (Isaiah 10:5). This rod is then called za equals dho4n, pride, inasmuch as God makes use of a proud and violent people, namely the Chaldeans (Habakkuk 1:6.; Jeremiah 50:31 seq.), to inflict the punishment. Sprouting and blossoming, which are generally used as figurative representations of fresh and joyous prosperity, denote here the vigorous growth of that power which is destined to inflict the punishment. Both châmâs (violence) and zâdhōn (pride) refer to the enemy who is to chastise Israel. The violence which he employs rises up into the chastening rod of "evil," i.e., of ungodly Israel. In Ezekiel 7:11 the effect of the blow is described in short, broken sentences. The emotion apparent in the frequent repetition of לא is intensified by the omission of the verb, which gives to the several clauses the character of exclamations. So far as the meaning is concerned, we have to insert יהיה in thought, and to take מן ekat o in a partitive sense: there will not be anything of them, i.e., nothing will be left of them (the Israelites, or the inhabitants of the land). מהם (of them) is explained by the nouns which follow. המון and the ἁπ. λεγ. לחולםÅ¡, plural of הם or המה, both derivatives of המה, are so combined that המון signifies the tumultuous multitude of people, המה the multitude of possessions (like המון, Isaiah 60:2; Psalm 37:16, etc.). The meaning which Hvernick assigns to hâmeh, viz., anxiety or trouble, is unsupported and inappropriate. The ἁπ λεγ. נהּ is not to be derived from נהה, to lament, as the Rabbins affirm; or interpreted, as Kimchi - who adopts this derivation - maintains, on the ground of Jeremiah 16:4., as signifying that, on account of the multitude of the dying, there will be no more lamentation for the dead. This leaves the Mappik in ה unexplained. נהּ is a derivative of a root נוהּ; in Arabic, na equals ha, elata fuit res, eminuit, magnificus fuit; hence ,נהּres magnifica. When everything disappears in such a way as this, the joy occasioned by the acquisition of property, and the sorrow caused by its loss, will also pass away (Ezekiel 7:12). The buyer will not rejoice in the property he has bought, for he will not be able to enjoy it; and the seller will not mourn that he has been obliged to part with his possession, for he would have lost it in any case.

(Note: "It is a natural thing to rejoice in the purchase of property, and to mourn over its sale. But when slavery and captivity stare you in the face, rejoicing and mourning are equally absurd." - Jerome.)

The wrath of God is kindled against their whole multitude; that is to say, the judgment falls equally upon them all. The suffix in המונהּ refers, as Jerome has correctly shown, to the "land of Israel" (admath, Yisrâeel) in Ezekiel 7:2, i.e., to the inhabitants of the land. The words, "the seller will not return to what he has sold," are to be explained from the legal regulations concerning the year of Jubilee in Leviticus 25, according to which all landed property that had been sold was to revert to its original owner (or his heir), without compensation, in the year of jubilee; so that he would then return to his mimkâr (Leviticus 25:14, Leviticus 25:27-28). Henceforth, however, this will take place no more, even if היּתם, their (the sellers') life, should be still alive (sc., at the time when the return to his property would take place, according to the regulations of the year of jubilee), because Israel will be banished from the land. The clause 'ועוד בּחיּים ה is a conditional circumstantial clause. The seller will not return (לא ישׁוּב) to his possession, because the prophecy concerning the whole multitude of the people will not return (לא), i.e., will not turn back (for this meaning of שׁוּב, compare Isaiah 45:23; Isaiah 55:11). As לא ישׁוּב corresponds to the previous לא ישׁוּב, so does חזון את־כּל המונהּ to חרון אל־כּל־המונהּ in Ezekiel 7:12. In the last clause of Ezekiel 7:13, חיּתו is not to be taken with בּעונו in the sense of "in the iniquity of his life," which makes the suffix in בּעונו superfluous, but with יתחזּקוּ, the Hithpael being construed with the accusative, "strengthen himself in his life." Whether these words also refer to the year of jubilee, as Hvernick supposes, inasmuch as the regulation that every one was to recover his property was founded upon the idea of the restitution and re-creation of the theocracy, we may leave undecided; since the thought is evidently simply this: ungodly Israel shall be deprived of its possession, because the wicked shall not obtain the strengthening of his life through his sin. This thought leads on to Ezekiel 7:14, in which we have a description of the utter inability to offer any successful resistance to the enemy employed in executing the judgment. There is some difficulty connected with the word בּתּקוע, since the infin. absolute, which the form תּקוע seems to indicate, cannot be construed with either a preposition or the article. Even if the expression ּבתּקוע תּקעוּ in Jeremiah 6:1 was floating before the mind of Ezekiel, and led to his employing the bold phrase ּבתּקוע, this would not justify the use of the infinitive absolute with a preposition and the article. תּקוע must be a substantive form, and denote not clangour, but the instrument used to sound an alarm, viz., the shōphâr (Ezekiel 33:3). הכין, an unusual form of the inf. abs. (see Joshua 7:7), used in the place of the finite tense, and signifying to equip for war, as in Nahum 2:4. הכּל, everything requisite for waging war. And no one goes into the battle, because the wrath of God turns against them (Leviticus 26:17), and smites them with despair (Deuteronomy 32:30).

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