Ezekiel 7:1

This state of silence, according to which he is only then to speak when God opened his mouth for the utterance of words which were to be given him, is, indeed, at first imposed upon the prophet - as follows from the relation of Eze 3:25-27 to Ezekiel 4 and 5 - only for the duration of the period Eze 3:25 to Eze 5:17, or rather Eze 7:27. But the divine injunction extends, as Kliefoth has rightly recognised, still further on - over the whole period up to the fulfilment of his prophecies of threatening by the destruction of Jerusalem. This appears especially from this, that in Eze 24:27 and Eze 33:22 there is an undeniable reference to the silence imposed upon him in our verse, and with reference to which it is said, that when the messenger should bring back the news of the fall of Jerusalem, his mouth should be opened and he should be no longer dumb. The reference in Eze 24:27 and in Eze 33:22 to the verse before us has been observed by most expositors; but several of them would limit the silence of the prophet merely to the time which lies between Ezekiel 24 and Eze 33:21. This is quite arbitrary, as neither in Ezekiel 24 nor in Ezekiel 33 is silence imposed upon him; but in both chapters it is only stated that he should no longer be dumb after the receipt of the intelligence that Jerusalem had been destroyed by the Chaldeans. The supposition of Schmieder, moreover, is untenable, that the injunction of Eze 3:25 refers to the turning-point in the prophet's office, which commenced on the day when the siege of Jerusalem actually began. For although this day forms a turning-point in the prophetic activity of Ezekiel, in so far as he on it announced to the people for the last time the destruction of Jerusalem, and then spake no more to Israel until the occurrence of this even…

We have here fair warning given of the destruction of the land of Israel, which was now hastening on apace. God, by the prophet, not only sends notice of it, but will have it inculcated in the same expressions, to show that the thing is certain, that it is near, that the prophet is himself affected with it and desires they should be so too, but finds them deaf, and stupid, and unaffected. When the town is on fire men do no seek for fine words and quaint expressions in which to give an account of it, but cry about the streets, with a loud and lamentable voice, "Fire! fire!" So the prophet here proclaims, An end! an end! it has come, it has come; behold, it has come. He that hath ears to hear let him hear. I. An end has come, the end has come (Eze 7:2), and again (Eze 7:3, Eze 7:6), Now has the end come upon thee - the end which all their wickedness had a tendency to, and which God had often told them it would come to at last, when by his prophets he had asked them, What will you do in the end hereof? - the end which all the foregoing judgments had been working towards, as means to bring it about (their ruin shall now be completed) - or the end, that is, the period of their state, the final destruction of their nation, as the deluge was the end of all flesh, Gen 6:13. They had flattered themselves with hopes that they should shortly see an end of their troubles. "Yea," says God, "An end has come, but a miserable one, not the expected end" (which is promised to the pious remnant among them, Jer 29:11); "it is the end, that end which you have been so often warned of, that last end which Moses wished you to consider (Deu 32:29), and which, because Jerusalem remembered not, therefore she came down wonderfully," Lam 1:9. This end was long in coming, but now it has come. Though…

7:1-27 Ezekiel 7 contains three messages of doom (7:3-4, 5-9, 10-27). They reminded Judah that their forthcoming destruction was not a random twist of fate but an act of the Lord’s judgment. 7:1-2 As the prophet unfolded his message, the scope of the threatened judgment kept increasing, like ripples spreading outward from a stone dropped into a pond. Now the judgment he announced was not just for Israel, as in ch 6, but against the whole land, east, west, north, or south. This global judgment upon God’s people would be tantamount to the end of the world. Judgment was no longer imminent, as in the previous oracles; it had arrived.