Hesekiel 15:7

They shall go out from one fire, and another fire shall devour them - If they escape the sword, they shall perish by the famine; if they escape the famine, they shall be led away captives. To escape will be impossible. It will be to them according to the proverb: - Incidit in Scyllam, cupiens vitare Charybdim. "Out of the scald, into the flame."

And I will set my face against them--(See on Lev 17:10). from one fire . . . another--(Compare Isa 24:18). "Fire" means here every kind of calamity (Psa 66:12). The Jewish fugitives shall escape from the ruin of Jerusalem, only to fall into some other calamity.

And I will make the land desolate,.... The land of Judea uncultivated, men and beast being cut off; see Eze 14:15; because they have committed a trespass, saith the Lord God; acted a treacherous and perfidious part; apostatized from God, having committed idolatry, which was the cause of their ruin; and therefore it was not without a cause that the Lord did what he did, in it; see Eze 14:23. Next: Ezekiel Chapter 16

Ezekiel has again and again, in God's name, foretold the utter ruin of Jerusalem; but, it should seem, he finds it hard to reconcile himself to it, and to acquiesce in the will of God in this severe dispensation; and therefore God takes various methods to satisfy him not only that it shall be so, but that there is no remedy: it must be so; it is fit that it should be so. Here, in this short chapter, he shows him (probably with design that he should tell the people) that it was as requisite Jerusalem should be destroyed as that the dead and withered branches of a vine should be cut off and thrown into the fire. I. The similitude is very elegant (Eze 15:1-5), but, II. The explanation of the similitude is very dreadful (Eze 15:6-8).

15:7 Anyone who escaped from one fire of God’s judgment (probably a reference to the defeat of Judah by Nebuchadnezzar in 597 BC; 2 Kgs 21:1-4) would simply fall into another (the destruction of Jerusalem in 586 BC).