Ezekiel 7:9 9. And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the LORD that smiteth. 9. Et oculus meus non parcet, neque miserebor: secundum vias tuas super to ponam, et abominationes tuae in medio tui erunt: et cognoscetis quod ego Iehovah percutiens.
This verse contains nothing besides a repetition, unless that at last the Prophet more clearly points out what that knowledge was which he formerly mentioned, namely, that they should unwillingly feel God’s power, because they had withdrawn their confidence from the Prophet’s teaching. For he had said two or three times, ye shall know that I am Jehovah: now he adds the participle, and that it is I who smite you This then is the knowledge by which God makes himself known to the reprobate, while they are compelled, whether they will or not, to feel that there is a judge of the world. The faithful indeed profit under God’s chastisements, and they are at times humbled under his hand, because they do not willingly obey his word: but we said that the Prophet here triumphs over the people’s pride who dared to deride all threats as if God were sleeping in heaven. He says therefore at length, that when God strikes them they should feel what they did not believe. It follows —
Ezekiel 7:10
Ezekiel 7:10 10. Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded. 10. Ecce dies ecce venit: egressum est mane, floruit baculus, germinavit superbia.
Now Ezekiel uses another figure, but to the same purpose. He repeats what he had said before: the day is come, and he adds another part, that the morning had advanced But we said that the impious, when God connives at their sins, exult as it were in darkness without shame or fear. Since therefore they were as wanton as if they had obtained the license of night, the Prophet denounces that morning is at hand, because God would suddenly bring to light what they thought would be always hidden. Since therefore, when God retired, they supposed themselves in complete darkness, the Prophet recalls them to the consideration of the daily order of things: for light emerges immediately from the dawn. Thus he laughs at their folly, because they thought that God had his eyes shut, when for the time he dissembles. This therefore is the reason, as was fully explained yesterday, why the Prophet calls the sudden change morning Therefore the morning has arisen, afterwards, the rod has blossomed, pride has flourished It is not doubtful that he means Nebuchadnezzar by the rod, but interpreters vary on the context; for many refer the following verse to the king of Babylon: but others, in my judgment rightly, take it of the Israelites themselves. As to his saying the rod has blossomed, it refers to God’s forbearance. For when the Israelites had sinned a long while with impunity, they thought, as I said yesterday, that their peace with God would be perpetual. But here Ezekiel pronounces in opposition to this, that God had as it were a hidden root; as he who plants a tree waits for the time, till it rises to a just magnitude. Hence he compares Nebuchadnezzar to a rod which was growing. God could indeed without man’s assistance destroy the Israelites, and could also compel others to obey him: for all creatures are at hand to fulfill his commands; but here Ezekiel commends God’s forbearance, though he had planted the tree, from which the rod was to spring up with which he would smite the Israelites. So he reproves their sloth, because they did not reflect upon the time of their visitation, which God had determined in his secret counsel.
On the whole, in saying the rod has flourished, he refers to those steps which God takes in executing his judgments. For he does not act hastily after the manner of men, but just as a husbandman in sowing and planting. Hence God provides for his own use ministers of vengeance, and permits them to increase and to arrive at maturity. If therefore God does not hasten as we wish, we may know that he still has rods prepared, and if they are not yet grown to maturity, it is because the time which the Almighty has previously fixed is not yet arrived. Now it follows, that pride has budded I have just said that some referred this to the Babylonians, but I rather understand it of the Israelites. Hence God shows how the staff grew in Chaldea by which the Israelites were to be struck, and yet the root was among themselves. For here the noun “pride” is to be taken as usual in a bad sense: it does not denote simply haughtiness or arrogance, but that licentiousness which springs from a contempt of God. But this does not suit the Babylonians as far as God governed them with his hand, when he wished to take vengeance on the Israelites. But in this sense there is nothing forced, that the staff with which the Israelites were to be struck had increased, and yet it had no other origin than their sins, and hence that no other root need be sought for than this. Hence it flourished, but whence did it spring? from pride The seed therefore of this staff was the pride of the Israelites. But this pride is akin to impiety, and we know that they were blinded by their confidence when they despised God, and treated all his threats as vain. Hence the Prophet points out pride as the fountain of all evils. A clearer explanation follows —
Ezekiel 7:11
Ezekiel 7:11 11. Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them. 11. Violentia surrexit in baeulum impietatis, non ex ipsis, et non ex opulentia ipsorum, et non ex strepitu ipsorum, et non luctus inter ipsos.
This is an explanation of the words, that pride had budded: now he adds violence to pride, which is its fruit: for contempt of God always begets cruelty and savagery, and rapine, and all injustice. But he speaks, as I have said, concerning the Israelites. He says that violence had risen up into a rod of wickedness Thus he confirms what he had touched upon, that the rod of God’s vengeance was not to be sought elsewhere than among the Israelites. God indeed had stirred up the king of Babylon to punish them: but the rod had grown up from the root of their wickedness by which the Israelites had provoked God’s anger: and so he adds, that nothing should be left of them: nothing, says he, should remain safe, either of themselves or of their opulence: for so I interpret המון, hemon: then, of their noise or multitude; either will do moderately well; and there shall not be wailing for them Jerome reads, נה, neh, and hence translates — there shall not be rest among them: but the Prophet means that there shall be neither sorrow nor lament, because the slaughter of all would be promiscuous. And we saw the same in Jeremiah: when one family has perished, friends and acquaintances assemble, and celebrate the funeral of the deceased; but when a pestilence pervades the whole city, and no house is free from death: nay when fathers are mingled with sons, so that their carcases can scarcely be drawn out for multitude, all sorrow ceases. With this intention then the Prophet says, there shall be no grief nor lamentation. For נהה, neheh, means lamentation. But we have already explained its meaning, namely, that all the Israelites were so destined to destruction that there should be, no survivors to lament the dead, and even should there be any, they should be so astonished amidst the multitude of the dead, that every duty of humanity towards them would perish. Now it follows —
Ezekiel 7:12
Ezekiel 7:12 12. The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof. 12. Venit tempus statutum, appropinquavit dies, quo emens non lætabitur, et qui vendit non afficietur tristitia; quia indignatio super omnem multitudinem ejus.
The Prophet now uses another kind of speech. Meanwhile he teaches that there should be such a change that all things should be so mixed as if there were no difference between the rich and the poor. Yet such a change does not happen unless God were grievously offended, and so did not exact ordinary vengeance as he had formerly denounced. Paul indeed exhorts all the pious to pass through this world as if they were pilgrims in it, (1 Corinthians 7:29, 30, 31,) and thus he says is our faith proved, as with the buyer so with the seller, as with the married so with the single. This general doctrine is prescribed to all the children of God, since the fashion of this world passes away, that they may pass through it, without having their minds fixed on these perishing things. But the meaning of our Prophet is different, because God will so disturb all things among the Israelites, that there shall be no difference between buyer and seller. He who acquires rejoices, and he who is compelled to sell suffers some degree of sorrow; and sometimes the man who is deprived of his lands and possessions tears out as it were his own entrails. It is natural therefore for the buyer to rejoice, and for the seller to lament. Now God shows that the confusion in the kingdom of Israel was so great, that neither poverty nor riches afford the material for sorrow or grief. Now we understand the Prophet’s meaning. He says, the time has come, the day has approached, in which the buyer will not rejoice, and the seller will not lament: because, says he, indignation is upon all this multitude Here that reason of Paul is not brought forward, that the fashion of this world passes away, but a concussion, or rather ruin of that land is pointed out, so that nothing remains safe. For although, whilst we travel through the world, we ought always to erect our minds and senses towards heaven, yet the political faculty remains and flourishes even among the faithful. For the sons of God, though they are poor in spirit, yet possess what God has conferred upon them: they exist, as Paul exhorts them, as it were not possessing but yet enjoying their goods. But the Prophet here signifies, that when the kingdom of Israel shall have been overturned, there will be no use for either money or lands, because all being cast out of their country shall be reduced to want. And he follows up the same sentiment —
Ezekiel 7:13
Ezekiel 7:13 13. For the seller shall not return to that which is sold, although they were yet alive: for the vision is touching the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life. 13. Quia vendens ad venditionem non revertetur: et adhuc inter vivos vita ipsorum: quia visio super omnem multitudinem ejus: non revertetur, et vir in sua iniquitate animam suam non roborabit.
This verse is interpreted variously, but the Prophet’s meaning is by no means obscure: at the beginning he says, that those who sold had no cause of sorrow on account of their not returning to their lands. But this does not seem suitable. But, under one member, the Prophet comprehends what I have lately said — that the disturbance of all things would be so great, that the lands would be deprived of their masters, and those who formerly possessed them would be outcasts and exiles; they would be in want of all things, and be unable to plant their foot on their own soil. Nor is this opinion contrary to Jeremiah’s prophecy. (Jeremiah 32:7, 8, 9.) When Jeremiah was in prison, he was commanded to buy land from a relation: but that was done that the faithful might hope for their promised restitution with quiet minds. But the discourse is now directed to the reprobate, who were excluded from all hope of freedom. Our Prophet, therefore, only fulminates here in God’s name, and breathes nothing but terrors; there is no mention of favor in the meantime, because they had cast themselves into despair. And this is the reason why he speaks of perpetual slaughter. He says, therefore, they shall not return to the things sold, although their life is among the living This clause is variously explained, but I do not willingly consume time in repeating the errors of others: I shall follow what appears to me to be right. First, this clause must be read adversatively: he says, indeed, and as yet their life is among the living: but the copula ought thus to be resolved — although their life is among the living. The Prophet seems to allude to a custom then common. For there was not a sale of lands in perpetuity among the sons of Abraham; for that was forbidden by the law, because they were only strangers in the land. (Leviticus 25:13, 14, 15.) God, therefore, in claiming the dominion of the land, did not permit them to sell their land except for a time — for every fiftieth year they returned to their own possessions. If they sold in the twentieth year, they were restored after thirty years; if in the fortieth, the sale was only for ten years, through the occurrence of the Jubilee. Now therefore the Prophet says, although they remain survivors, yet they shall not return Why? for the captivity will hinder them. Now, therefore, we understand the Prophet’s meaning: those who sold, says he, shall suffer no loss For if they had remained at home, they would have been deprived of their possessions; but this shall not happen, for they shall be dragged to a distant region, and there they shall live and die exiles. But if they should protract their life even to the hundredth year, yet their possession will remain deserted, because the conquerors will not allow them to return to their country. Hence the miserable condition of the exiles is denoted, since, if God were to prolong their life, they would still be compelled to consume it in poverty and want, since they had been driven away from their lands and were unable to return to them.
He adds, because the vision shall not return upon all the multitude of them Here also interpreters differ. For some distinguish this part into two clauses, because the vision was for the whole people, nor had any one been converted or repented. This opinion is plausible, because it contains a useful and fruitful doctrine, which is everywhere met with among the Prophets. For we know that nothing is less tolerable to God, than when men, admonished by Prophets, do not return to a sound mind, but go on in their wickedness. Since, therefore, such obstinacy exceedingly provokes God’s anger, this sense seems to suit well enough — that the vision was for the whole multitude, and yet none repented; that is, that God exhorted all, from the least to the greatest, to repentance; for all were deaf, and, as it were, desperate in their vices. Although, therefore, this exposition seems probable, I do not adopt it: for I doubt not the Prophet’s meaning to be that the vision concerning the whole multitude should not return; that is, be in vain. And thus also Isaiah speaks when he says, thy word shall not return to me void, (Isaiah 55:11,) for he means that prophecies are always joined with their effects. Some turn this to the fruit of the doctrine, because God will always have some disciples who will embrace the prophetic word. But this is foreign to the purpose. The Prophet rather means that hypocrites will be greatly deceived, while they think God’s word to be an empty sound, by which the air only is struck. Hence he says that God’s word will not want its effect., because God will fulfill whatever he pronounces — whether he promise safety to the faithful, or denounce destruction on the reprobate. As therefore Isaiah says God’s word shall not return to him fruitless, since he will prosper it, so our Prophet denies that God’s word should return after it had been promulgated against the whole multitude. The vision, therefore, is taken here for the prophetic doctrine; but there is no doubt that he restricts the vision to God’s judgment. The vision, therefore, was towards the whole multitude, nor shall it return; that is, it shall be certainly executed. Afterwards he adds, and a man shall not strengthen his soul in his iniquity Others term it — in the iniquity of his soul: but since the relative is double, this opinion cannot stand; but others take it otherwise. But I am unwilling to hold you in suspense here, and it seems to me that nothing is more useful than to investigate the genuine sense of the Prophet. I have no doubt the Prophet here confirms what we have now explained — that it is vain for the despisers of God to hope to escape, because when God executes his vengeance, he will hold them in his grasp. For as to what others say, that they have not fortified their soul on account of iniquity; that is, that they were so bound down to their sinfulness, that they did not lift up their minds and desires to the hope of safety, that sense is too forced. Therefore the Prophet confirms what we now see, namely, that his threats should not return empty, because God would take away all material for confidence from the hypocrites and despisers of his teaching. For the impious wrestle against God, and oppose their own obstinacy and hardness, as if by violence they could break and destroy his word. Since, therefore, the wicked precipitate themselves so boldly, says the Prophet, they shall not fortify themselves by iniquity unto life; that is, they shall strive in vain to obtain life by their iniquity, which is not sufficient for resistance. I do not understand — on account of their iniquity; because he simply denounces that obstinacy should be in vain, which profane men use as a shield against God, and its force be reduced to nothing. They shall not fortify themselves, therefore, in life, or by iniquity, unto life; that is, by that obstinate wickedness by which they think themselves superior. Let us, therefore, from this place learn to tremble at God’s threats, and always to have their effect before our eyes, as the Apostle says — Noah saw by faith the deluge which was hidden, (Hebrews 11:7,) because, whilst others indulged themselves, he was always reflecting during one hundred and twenty years how horrible that vengeance would be. So, therefore, when God has spoken, may we immediately apprehend his judgment, as if it were clear before our eyes; and let us especially beware of that obstinacy which will assuredly be in vain, because we hear what the Prophet here denounces. It follows —
Ezekiel 7:14
Ezekiel 7:14 14. They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof. 14. Clanxerunt tuba, pararunt omnia; nemo autem egressus ad proelium: quia indignatio mea super totam multitudinem ejus.
Here the Prophet adds, although the Israelites provide themselves with every aid, and prepare all things for carrying on the war, nay, while they omit nothing for the best fortification, yet when it came to the point, their hopes would be vain, and all the supplies which they prepared for themselves of no avail. However, therefore, they may blow the trumpet, and prepare all things, he says, yet no one goes out to battle The reason must be marked, since God’s indignation was upon the whole multitude of them, that is, because God determined to destroy them all. Now it follows —
Ezekiel 7:15
Ezekiel 7:15 15. The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him. 15. Gladius foris, pestis et fames e domo: qui in agro erit, gladio morietur: qui autem in urbe, eum fames et pestis in urbe, eum fames et pestis consumet.
He inculcates what we have seen before, although this sentence agrees with the last verse. He had said that God’s anger should be on all the people; now he shows that none were safe when God stretched forth his hand for avenging their sins. Now he says, he had in his hand a sword, and pestilence, and famine. If they went out into the field, says he, a sword shall meet them; if they remain at home in the city, pestilence and famine shall consume them there; as if he said, God could fetch various kinds of destruction from different quarters, because he will arm foreign enemies, who shall devastate the whole land; and if these enemies were at rest, yet there were others, famine and pestilence Here he signifies, that although the Israelites closed their houses, and desired and endeavored to expel every thing injurious, yet God’s wrath could penetrate all hiding-places. It follows —
Ezekiel 7:16
Ezekiel 7:16 16. But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity. 16. Et evadent evasores ipsorum, et erunt super montes quasi columbae vallium, omnes fremendo, vir in sua iniquitate.
The Prophet seems here to be at variance with himself, because he formerly pronounced them all devoted to destruction. How, then, does he now say that some should come hither and thither, to seek hiding-places in the mountains? But what seem at, variance easily agree, because by these words he means that the life of those who escaped should be more miserable than if they had perished by the sword, or had been consumed by pestilence and famine. And why so? They shall be, says he, in the mountains. By mountains he doubtless understands dry and desert places. But he who seeks hiding-places in the mountains is only anxious about preserving his life, since he expects not to live. So, therefore, the Prophet means, nothing can be more miserable than the exile of those who had escaped, because they would be in dry and desert places, like doves of the valleys, there they will not dare to cry out. He means, also, that they would be so timorous, that even in anxiety, want, and squalidness, and despair of all things, finally, in the heap of their miseries, they would groan as doves, and as doves of the valleys, that is, which hide themselves through fear, and dare not show themselves; unless, perhaps, the contrast increases the evil, as if he had said that they should be much more astonished, because the unaccustomed aspect of the place should strike them with greater fear. Now, therefore, we understand the Prophet’s meaning — if any should escape from the people, yet nothing else would happen through their flight, than that they should miserably protract their life in the greatest anxiety. For we know that this is the last solace in evils, when men complain freely, and unburden themselves by weeping and groaning. But when the wretched one dares not complain, he becomes as it were twice dead among the living. It follows —