Ezekiel 7:25
Destruction cometh; and they shall seek peace, and there shall be none.
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(25) Destruction cometh.—This is another of the peculiar words occurring only in this chapter. It is generally explained of the dismay and horror accompanying great judgments, and vividly described by our Lord as “men’s hearts failing them for fear” (Luke 21:26).

Ezekiel 7:25-27. 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.

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 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."

25. peace, and … none—(1Th 5:3). Destruction; such as an angry, provoked power makes when it cuts off all root and branch.

They shall seek peace; either by inquiring of prophets; or rather, suing to Nebuchadnezzar, whom, after so many affronts, they will attempt to pacify.

There shall be none; no such thing can be had: they should seek it elsewhere, and appease their God, who could give them peace; as for the Chaldean, he will not, because God doth not.

Destruction cometh,.... Upon the temple, city, nation, and people; the king of Babylon, the destroyer of the Gentiles, and now of the Jews, being on his way, Jeremiah 4:7;

and they shall seek peace, and there shall be none; that is, the Jews will seek to make peace with the Chaldeans; but the latter will not hearken to them, but go on with the siege, till they have taken the city, put part to the sword, and carried the other captive.

Destruction cometh; and they shall seek peace, and there shall be none.
25. Destruction cometh] Or, anguish.

Verse 25. - They shall seek peace, etc. The noun is probably to be taken in its wider sense as including safety and prosperity, but may also include specific overtures for peace made to the Chaldean generals. Ezekiel 7:25Fourth 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. Ges. 29, 3. 6), signifies excidium, destruction (according to the Rabbins), from קפד, to shrink or roll up (Isaiah 38:12). בּא is a prophetic perfect. In Ezekiel 7:25 the ruin of the kingdom is declared to be certain, and in Ezekiel 7:26 and Ezekiel 7:27 the occurrence of it is more minutely depicted. Stroke upon stroke does the ruin come; and it is intensified by reports, alarming accounts, which crowd together and increase the terror, and also by the desperation of the spiritual and temporal leaders of the nation - the prophets, priests, and elders - whom God deprives of revelation, knowledge, and counsel; so that all ranks (king and princes and the common people) sink into mourning, alarm, and horror. That it is to no purpose that visions or prophecies are sought from the prophets (Ezekiel 7:26), is evident from the antithetical statement concerning the priests and elders which immediately follows. The three statements serve as complements of one another. They seek for predictions from prophets, but the prophets receive no vision, no revelation. They seek instruction from priests, but instruction is withdrawn from the priests; and so forth. T̄ōrâh signifies instruction out of the law, which the priests were to give to the people (Malachi 2:7). In Ezekiel 7:27, the three classes into which the people were divided are mentioned - viz. king, prince (i.e., tribe-princes and heads of families), and, in contradistinction to both, עם הארץ, the common people, the people of the land, in distinction from the civil rulers, as in 2 Kings 21:24; 2 Kings 23:30. מדּרכּם, literally from their way, their mode of action, will I do to them: i.e., my action will be derived from theirs, and regulated accordingly. אותם for אתּם, as in Ezekiel 3:22, etc. (See the comm. on Ezekiel 16:59.)

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