“ ‘You, deadly wounded wicked one, the prince of Israel, whose day has come, in the time of the iniquity of the end, the Lord Yahweh says: “Remove the turban, and take off the crown. This will not be as it was. Exalt that which is low, and humble that which is high. I will overturn, overturn, overturn it. This also will be no more, until he comes whose right it is; and I will give it.” ’
Parallel Translations
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“ ‘You, deadly wounded wicked one, the prince of Israel, whose day has come, in the time of the iniquity of the end,
the Lord Yahweh says: “Remove the turban, and take off the crown. This will not be as it was. Exalt that which is low, and humble that which is high.
I will overturn, overturn, overturn it. This also will be no more, until he comes whose right it is; and I will give it.” ’
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And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,
Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high.
I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him.
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(21-30) And thou, O wicked one, that art to be slain, the prince of Israel, whose day is come, in the time of the iniquity of the end;
(21-31) thus saith the Lord GOD: The mitre shall be removed, and the crown taken off; this shall be no more the same: that which is low shall be exalted, and that which is high abased.
(21-32) A ruin, a ruin, a ruin, will I make it; this also shall be no more, until he come whose right it is, and I will give it him.
Cross-references (61)
- Micah 5:2 (v27) But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come out to me that is to be ruler in Israel; whose…
- Jeremiah 23:5-6 (v27) “Behold, the days come,” says Yahweh, “that I will raise to David a righteous Branch, and he will reign as king and deal wisely, and will…
- Zechariah 9:9 (v27) Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation;…
- Luke 1:32 (v27) He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David,
- Psalms 2:6 (v27) “Yet I have set my King on my holy hill of Zion.”
Show all 61 cross-references
- Genesis 49:10 (v27) The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs. To him will the…
- Haggai 2:21-22 (v27) “Speak to Zerubbabel, governor of Judah, saying, ‘I will shake the heavens and the earth. I will overthrow the throne of kingdoms. I will…
- Malachi 3:1 (v27) “Behold, I send my messenger, and he will prepare the way before me; and the Lord, whom you seek, will suddenly come to his temple; and the…
- Matthew 28:18 (v27) Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
- John 1:9 (v27) The true light that enlightens everyone was coming into the world.
- 1 Peter 3:22 (v27) who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
- Hosea 3:5 (v27) Afterward the children of Israel shall return, and seek Yahweh their God, and David their king, and shall come with trembling to Yahweh and…
- Ezekiel 17:24 (v26) All the trees of the field will know that I, Yahweh, have brought down the high tree, have exalted the low tree, have dried up the green…
- Malachi 4:2 (v27) But to you who fear my name shall the sun of righteousness arise with healing in its wings. You will go out, and leap like calves of the…
- Revelation 19:11-16 (v27) I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes…
- Psalms 75:7 (v26) But God is the judge. He puts down one, and lifts up another.
- Jeremiah 33:15-16 (v27) “In those days and at that time, I will cause a Branch of righteousness to grow up to David. He will execute justice and righteousness in…
- Ezekiel 21:13 (v27) “For there is a trial. What if even the rod that condemns will be no more?” says the Lord Yahweh.
- Zechariah 6:12-13 (v27) and speak to him, saying, ‘Yahweh of Armies says, “Behold, the man whose name is the Branch: and he shall grow up out of his place; and he…
- Psalms 72:7-10 (v27) In his days, the righteous shall flourish, and abundance of peace, until the moon is no more. He shall have dominion also from sea to sea,…
- Jeremiah 30:21 (v27) Their prince will be one of them, and their ruler will proceed from among them. I will cause him to draw near, and he will approach me; for…
- Jeremiah 33:26 (v27) then I will also cast away the offspring of Jacob, and of David my servant, so that I will not take of his offspring to be rulers over the…
- Ezekiel 34:23 (v27) I will set up one shepherd over them, and he will feed them, even my servant David. He will feed them, and he will be their shepherd.
- Ezekiel 37:24-25 (v27) “ ‘ “My servant David will be king over them. They all will have one shepherd. They will also walk in my ordinances, and observe my…
- Daniel 2:44 (v27) “In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, nor will its sovereignty be left to…
- Daniel 9:25 (v27) “Know therefore and discern that from the going out of the commandment to restore and to build Jerusalem to the Anointed One, the prince,…
- Amos 9:11-12 (v27) In that day I will raise up the tent of David who is fallen, and close up its breaches, and I will raise up its ruins, and I will build it…
- Luke 2:11 (v27) For there is born to you today, in David’s city, a Savior, who is Christ the Lord.
- Philippians 2:9-10 (v27) Therefore God also highly exalted him, and gave to him the name which is above every name, that at the name of Jesus every knee should bow,…
- Isaiah 9:6-7 (v27) For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor,…
- Jeremiah 13:18 (v26) Say to the king and to the queen mother, “Humble yourselves. Sit down, for your crowns have come down, even the crown of your glory.
- Jeremiah 52:31-34 (v26) In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the twenty-fifth day of the month,…
- Ezekiel 17:22-23 (v27) “The Lord Yahweh says: ‘I will also take some of the lofty top of the cedar, and will plant it. I will crop off from the topmost of its…
- Ezekiel 35:5 (v25) “ ‘ “Because you have had a perpetual hostility, and have given over the children of Israel to the power of the sword in the time of their…
- Numbers 24:19 (v27) Out of Jacob shall one have dominion, and shall destroy the remnant from the city.”
- 2 Chronicles 36:13 (v25) He also rebelled against king Nebuchadnezzar, who had made him swear by God; but he stiffened his neck, and hardened his heart against…
- Jeremiah 33:21 (v27) then may my covenant also be broken with David my servant, that he won’t have a son to reign on his throne; and with the Levites the…
- Jeremiah 52:2 (v25) He did that which was evil in Yahweh’s sight, according to all that Jehoiakim had done.
- Jeremiah 52:9-11 (v26) Then they took the king, and carried him up to the king of Babylon to Riblah in the land of Hamath; and he pronounced judgment on him. The…
- Ezekiel 16:12 (v26) I put a ring on your nose, and earrings in your ears, and a beautiful crown on your head.
- Ezekiel 17:19 (v25) “Therefore the Lord Yahweh says: ‘As I live, I will surely bring on his own head my oath that he has despised and my covenant that he has…
- Ezekiel 21:29 (v25) while they see for you false visions, while they divine lies to you, to lay you on the necks of the wicked who are deadly wounded, whose…
- Haggai 2:7 (v27) and I will shake all nations. The precious things of all nations will come, and I will fill this house with glory, says Yahweh of Armies.
- Luke 1:52 (v26) He has put down princes from their thrones, and has exalted the lowly.
- Luke 1:69 (v27) and has raised up a horn of salvation for us in the house of his servant David
- John 1:4 (v27) In him was life, and the life was the light of men.
- Ephesians 1:20-22 (v27) which he worked in Christ, when he raised him from the dead and made him to sit at his right hand in the heavenly places, far above all…
- Hebrews 12:26-27 (v27) whose voice shook the earth then, but now he has promised, saying, “Yet once more I will shake not only the earth, but also the heavens.”…
- 1 Samuel 2:7-8 (v26) Yahweh makes poor and makes rich. He brings low, he also lifts up. He raises up the poor out of the dust. He lifts up the needy from the…
- 2 Kings 25:6 (v26) Then they captured the king, and carried him up to the king of Babylon to Riblah; and they passed judgment on him.
- 2 Kings 25:27 (v26) In the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh day of the month,…
- Psalms 7:9 (v25) Oh let the wickedness of the wicked come to an end, but establish the righteous; their minds and hearts are searched by the righteous God.
- Psalms 9:5-6 (v25) You have rebuked the nations. You have destroyed the wicked. You have blotted out their name forever and ever. The enemy is overtaken by…
- Psalms 113:7-8 (v26) He raises up the poor out of the dust. Lifts up the needy from the ash heap, that he may set him with princes, even with the princes of his…
- Jeremiah 24:8 (v25) “ ‘As the bad figs, which can’t be eaten, they are so bad,’ surely Yahweh says, ‘So I will give up Zedekiah the king of Judah, and his…
- Jeremiah 39:6-7 (v26) Then the king of Babylon killed Zedekiah’s sons in Riblah before his eyes. The king of Babylon also killed all the nobles of Judah.…
- Jeremiah 51:13 (v25) You who dwell on many waters, abundant in treasures, your end has come, the measure of your covetousness.
- Lamentations 5:16 (v26) The crown has fallen from our head. Woe to us, for we have sinned!
- Ezekiel 7:6 (v25) An end has come. The end has come! It awakes against you. Behold, it comes.
- Ezekiel 12:12-13 (v26) “ ‘The prince who is among them will bear on his shoulder in the dark, and will go out. They will dig through the wall to carry things out…
- Ezekiel 30:3 (v25) For the day is near, even Yahweh’s day is near. It will be a day of clouds, a time of the nations.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv25–27 Meaning, Zedekiah, who practiced with the Egyptians to make…
Meaning, Zedekiah, who practiced with the Egyptians to make himself high and able to resist the Babylonians.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv25–27 Eze 21:25 And thou, profane wicked prince of Israel,…
Eze 21:25 And thou, profane wicked prince of Israel, whose day is come, when iniquity [shall have] an end,
Ver. 25. And thou profane.] Or, Worthy to be wounded to death.
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Wicked prince.] Zedekiah, who now hath his own told him plainly by a prophet. See the like done, 1Sa 13:13 1Ki 18:18 2Ki 3:13-14. {See Trapp on "1Sa 13:13"} {See Trapp on "1Ki 18:18"} {See Trapp on "2Ki 3:13"} {See Trapp on "2Ki 3:14"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv25–27 Then; Zedekiah.
Then; Zedekiah.
Profane; tainted with secret deep irreligious opinions, whence he despised God and his oath, and profaned the name of God. Prince: so much was his royal dignity lessened, that indeed he was rather a prince subject and dependent than a king.
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Whose day, day of sorrows, and sufferings, and punishment, is at hand. Iniquity; the irreligion which is spread by thee among thy courtiers shall cease to spread itself, because of thy low estate. Or, when iniquity shall bring the fatal ruin of king and kingdom, and both shall be destroyed, and with the overthrow of your state the opportunities and means of sinning shall end too.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv25–27 I will overturn, overturn, overturn, it,.... The crown and…
I will overturn, overturn, overturn, it,.... The crown and kingdom of Judah; which being expressed three times, has not respect, as Kimchi thinks, to the three generations, in which the crown ceased after the captivity, as those of Asir, Shealtiel, Pedaiah; and in the fourth generation was restored to Zerubbabel; for he was no king, nor was there any of David's line after; nor were the Maccabees or Hasmoneans properly kings; but the phrase denotes the utter abolition of the kingly power, and the certainty of it, which could not be restored, notwithstanding the attempts made by Gedaliah and Ishmael; all their schemes were overturned, and so in successive ages and may also denote and include the troubles that were in the Jewish state, not only during the captivity, but from that time unto the Messiah's coming; there were nothing but overturnings, overturnings till that time came:
and it shall be no more; a kingdom governed by one of the seed of the then present family, or of the seed of David; there shall be no more a king of his race, as there was not till Shiloh came, intended in the next clause:
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until he come whose right it is; the right of the crown and kingdom of Israel; which belongs to Jesus the Messiah, being descended from a race of kings of the house of Judah, and of the seed of David: or,
to whom the judgment is (s); to whom the Father hath committed all judgment, Joh 5:22 all power of judging both his church and people, and the whole world:
and I will give it him; the crown and kingdom, which is his right; put him in the possession of it, as he was at his resurrection and ascension; and which will more fully appear in the latter day, when all kingdoms will become his; especially he has, and will appear to have, the throne of his father David, and of his kingdom there will be no end, Luk 1:31. This is understood and interpreted of the Messiah, by R. Abendana (t), a modern Jew.
(s) "cujus est judicium", Pagninus, Starckius; "vel jus", Junius & Tremellius, Polanus, Piscator. (t) Not. in Ben Melech, Miclol Yophi in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv25–27 And thou - Zedekiah. Whose day - The day…
And thou - Zedekiah. Whose day - The day of sorrows, and sufferings, and punishment is at hand. Shall have an end - Shall bring the ruin of king and kingdom, and with the overthrow of your state, the means of sinning shall end too.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv25–27 Verse 25. And thou profane wicked prince of Israel]…
Verse 25. And thou profane wicked prince of Israel] Zedekiah, called here profane, because he had broken his oath; and wicked, because of his opposition to God and his prophet.
Whose day is come] Who in a short time shalt be delivered into the hands of thy enemies.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv25, 27 Eze 21:25-26. And thou, profane wicked prince of Israel…
Eze 21:25-26. And thou, profane wicked prince of Israel — The words are directed to Zedekiah, whom the prophet calls profane and wicked, chiefly with respect to his breaking that solemn oath, uttered in the name of God, whereby he had engaged himself to be tributary to the king of Babylon. By this action he and his courtiers did great dishonour to the true God. The king of Babylon, it appears, kept the oath which he sware to them by his false gods, while they broke the oath which they sware to him by Jehovah! Thus disgracing the true God before the Babylonians and other heathen, who must needs entertain a contemptible opinion of that being, whose worshippers durst break the oath which they had sworn by him. Therefore with respect to this, as well as his unalterable regard to truth and the due observance of oaths, God could not but look with indignation upon the breach of their oath, and inflict punishment upon them for it. See note on Eze 17:15. Whose day is come — The day of whose calamity is near at hand, when he shall receive the due punishment of his iniquity. Remove the diadem — The original word is often used for the priestly mitre, but here it means some kingly ornament, probably the royal tire of the head. Take off the crown — Depose him from his kingly dignity. This shall not be the same — The kingdom shall never be what it has been. Exalt him that is low — This seems to be spoken of Jehoiachin, who was many years kept in prison at Babylon; but at length, as we read 2Ki 25:27, was taken out of prison, kindly treated, and advanced to great honour by Evil-merodach, king of Babylon. And abase him that is high — Namely, Zedekiah; who was to be pulled down from his throne, have his eyes put out, and be kept in prison the remainder of his days.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv25–27 Thou profane, &c. He speaks to king Sedecias, who…
Thou profane, &c. He speaks to king Sedecias, who had broken his oath, and was otherwise a wicked prince. (Challoner) --- Hebrew, "Criminal, (sentenced to die) wicked," &c. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv25–27 profane--as having desecrated by idolatry and perjury his office…
profane--as having desecrated by idolatry and perjury his office as the Lord's anointed. HAVERNICK translates, as in Eze 21:14, "slain," that is, not literally, but virtually; to Ezekiel's idealizing view Zedekiah was the grand victim "pierced through" by God's sword of judgment, as his sons were slain before his eyes, which were then put out, and he was led a captive in chains to Babylon. English Version is better: so GESENIUS (Ch2 36:13; Jer 52:2).
when iniquity shall have an end-- (Eze 21:29). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (Eze 35:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv25–27 25. Thou, profane wicked prince of Israel — Rather,…
25. Thou, profane wicked prince of Israel — Rather, “O deadly wounded wicked one, the prince of Israel” (R.V.).
When iniquity shall have an end — Rather, “in the time of the iniquity [or, punishment] of the end” (R.V.). Then Zedekiah shall be captured and the state overthrown “in the time of the end” (Eze_35:5). “The end” with Ezekiel was the “now” in which wickedness had reached its climax. It is a vital truth that every generation lives in the end of time.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv25–27 25. profane wicked prince] Or, and thou wicked one,…
25. profane wicked prince] Or, and thou wicked one, who art to be slain, prince of Israel. The sense “profane” is not quite certain, cf. fem., Lev_21:7; Lev_21:14.
when iniquity … an end] in the time of the iniquity of the end, i.e. when iniquity shall receive its final chastisement—in the downfall of the state and captivity of the king. Cf. Eze_35:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv25–27 (25) Profane.—The prophet now turns from the people as…
(25) Profane.—The prophet now turns from the people as a whole to the individual prince at their head. The word for “profane” is the same as is translated “slain” in Eze_21:14; it would be better rendered here, as there, overthrown. What is close at hand is described as accomplished.
When iniquity shall have an end.—Literally, at the time of the iniquity of the end. The same expression is repeated in Eze_21:29, and the meaning is plainly, at the time of that final transgression which shall be closed by the immediate manifestation of the Divine judgment. The representation of iniquity as being allowed to run a certain course through the Divine forbearance, and arrested and punished when it has reached its culmination, is a common one in Scripture. (See Gen_15:16; Dan_8:23; Mat_23:34-36, &c.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv25–27 And thou, profane wicked prince of Judah, etc.; better,…
And thou, profane wicked prince of Judah, etc.; better, with the Revised Version, O deadly wounded, etc., as in ver. 29, where the same word is translated in the Authorized Version as "slain" The Authorized Version follows the LXX and Vulgate, apparently in order to make the word fit in with the fact that Zedekiah was not slain, but carried into exile. The word "deadly wounded," or "sorely smitten," may rightly be applied to one who fell, as Zedekiah did, from his high estate. From the sins of the people the prophet turns to the special guilt of Zedekiah, who had proved unfaithful alike to Jehovah and to the Chaldean king, whom he had owned as his suzerain. His day had at last come, the time of the iniquity of the end of the last transgression which was to bring down on him the final punishment.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv26–27 Thus saith the Lord God; Remove the diadem, and…
Eze_21:26-27
Thus saith the Lord God; Remove the diadem, and take off the crown.
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The Christian philosophy of revolution
The true philosophical history of man is that which reveals to us the causes and progress, first, of his depravity and deterioration; and secondly, of his return towards that state of holiness and happiness which he is destined, in the purpose of God, and through the agency of the Gospel, again to attain. The progression which the history of the race exhibits has been in cycles, and not in straight lines. In accordance with the principle announced by the prophet of Jehovah to the profane and wicked Prince of Israel, it has been a process of revolution and not of development. It involves the law of declension and decay, as much as that of quickening and growth. In the first place, the origin of the human race was not from a state of barbarism, but one of absolute perfection; and the first change which passed upon human nature was that by which it fell into degeneracy, by reason of temptation from without. Social happiness was blighted, and perished in the bud. The very first offspring of the social state, instead of love, sympathy, and mutual support, were, first, envy, then hatred, and lastly murder. Alienation and division thus became at once the universal law of society. In the first place, the earliest ages of the world after the fall, when the light of revealed truth was dimmest, and the reign of grace most feeble, were marked by a rapid degeneration, physical, intellectual, and moral, in the nature, the character, and the condition of man. In the second place, when the power of sin was checked by larger gifts of gracious influence, the power of Divine truth became diffusive, and entered upon its aggressive work in the achievement of mans regeneration; and has continued to the present hour, progressive; and, judging from the history of the past, and the characteristics of the present, as well as the prophetic delineation of the future, it will continue steadily progressive, till its final and perfect consummation. In the third place, the great agent by which this progress has been carried forward is that of revolution, or that of overturning, overturning, overturning, till He shall come whose right it is to wear the crown of universal dominion, amidst the redeemed race of man. In any comprehensive survey of the subject, the central epoch of human history is the advent of the Son of God. Everything anterior to that event pointed to the incarnation as embracing the fulness of its significancy, and everything subsequent derives its vitality and power from the same source. To the eye of the Christian, and in the light of the Bible, those vast and sublime overturnings which reared and overthrew successively the gigantic empires of Egypt, Assyria, Persia, and Macedon, to say nothing of countless smaller states, which concentrated the intellect, the genius, and the cultivation of the world in the States of Greece, and finally enthroned Rome as sole mistress of the earth, these all appear as mighty and indispensable agencies, commissioned of God to produce that mental culture, that feeling of strong, unsatisfied religious want, and that state of universal peace, which were essential to prepare the world for the advent of the Son of God. And now in like manner we believe the peculiar dispensation of the age, and specifically of the race to which we belong, is to leaven the philosophy, the literature, the morality, and the civil and political institutions of the world with the religion of the Bible, and then carry their elevating, purifying influence throughout the earth. This is the last of the great dispensations of the worlds progressive history. The true and final civilisation of the race, as statesmen and philosophers delight to call it, is just that which owes to Christianity both the life of its being and the law of its forms. It was designed for the whole family of man; and it will therefore embrace the whole. Changes are passing upon the internal policy and the outward face of nations, with a rapidity as much greater than those of the early ages of history as the modes of locomotion and the intercourse of the world have been improved by the agencies of steam and magnetic electricity. The progress of human events toward their ultimate goal, like some mighty mass acted upon by a constant mechanical force, is ever accelerating as it advances. This is preeminently true of the very point of time now passing. The plot thickens. Events crowd with ever-accumulating momentum toward the appointed end. The watchwords of the downtrodden classes of the Old World--Liberty, Equality, Fraternity--are not so far from the embodiment of the true and fundamental principles of that very civilisation which yet awaits the human race. But as to the sources whence these blessings are to come, they are, by the necessities of their previous condition, wholly in the dark. The liberty which they are blindly struggling after, in the turbulent and bloody track of radicalism, is to be realised in the enfranchisement of the Gospel, and grounded on that personal liberty wherewith Christ makes His people free. The equality to which their inward convictions assure them they are entitled is not an agrarian equality of social and material position, but an equality in human rights, founded on an equality of moral condition and desert in the sight of God; and the fraternity emblazoned on their motto is the genuine, but it may be the perverted, heart utterance of the conscious right to membership in that common brotherhood of humanity which springs out of the common Fatherhood of God. The whole and every item of this ideal longing of humanity in its most degraded and dangerous forms, and which has been moulded into the war cry of modern revolution, is destined to fulfilment; but in a form and from a source widely different from that to which the ignorant and vicious and dangerous paupers and outcasts of the world are looking for succour. They shall yet enjoy all, and more than all, their brightest hopes, but only as a fruit of the Gospel of Christ. (M. B. Hope, D. D.)
National revolutions
Our day is one of unusual excitement; mind is everywhere agitated; the foundations are out of place; the earth reels like a drunken man; sceptres are broken; dynasties tremble; the diadem is removed and the crown taken off; thrones are burnt in the open streets; kings flee for their lives to foreign shores; mens hearts are failing them for fear, and for looking after those things that are coming on the earth, for the powers of heaven are shaken.
I. National revolutions are symptomatic of moral disorder. They are the result of one or more causes of an evil, or a series of evils, which have been long accumulating and gathering force and strength, until the terrible crisis comes, when, like the central fires of the earth rushing to the volcano, an eruption takes place, and men are filled with astonishment and oppressed with awe. All the manifestations of injustice are evidences of the moral disorder to which I allude.
1. Religious persecution.
2. The withholding of political rights.
3. Positive oppression.
II. National revolutions are in harmony with individual experience and material phenomena. The individual is the type of the nation. The nation is but the individual on a broader scale. The body politic is congregated men. The mass is the man multiplied. We are firmly persuaded that the security of a nation is not in the form, but in the moral integrity of its government. Righteousness exalteth a nation. We deprecate injustice, whether it emanate from a throne or a presidential chair; and tyranny, whether it come from a man or a mob; and slavery, whether it exist under a despotism or a republic. Again, as in the individual, so in the nation; if there be the conservative power of health, it will struggle for the mastery. The accumulated moral disease must destroy vitality, or be thrown to the surface by revolution. We find another analogy in material laws. The inequality of the earths surface is conducive to the health of vegetables and animals. The roaring cataract stuns the beholder, but he inhales not there the poison of the stagnant pool. The sweeping wind makes the forest to groan, but it causes its roots to strike deeper in the earth, and the juices of vegetable life are increased. The thunders of heaven, with their herald-lightnings, appall and terrify us, but they are the physicians of the atmosphere, and drive pestilence from the land.
III. National revolutions are the voice of God speaking to the world.
1. They proclaim the vanity of all artificial greatness. The Lord is known by the judgment which He executeth. He leadeth princes away spoiled, and overthroweth the mighty. He poureth contempt upon princes, and causeth them to wander in the wilderness where there is no way.
2. By these revolutions God utters His protest against tyranny. God is the God of justice, the Friend of the needy, the Avenger of the oppressed; and those that walk in pride He is able to abase. His voice, if despised in His word, is lifted up in the storm, the tempest, the plague, and the revolution; and it is the protest against injustice and oppression.
3. Another lesson read to the their victories worthless; their wars, sin; their pride, rebellion; their honours, transient; their wealth, evanescent; their glory, a fading flower; and their destiny, extinction from under these heavens.
IV. These revolutions are forerunners of the Redeemers righteous reign. The Redeemer will come again--not to be betrayed, mocked, and crucified; but to be glorified in His saints, and admired in all them that believe; to be hailed as the Prince of peace--the liberator of every bondman--the joy of every loyal heart--the desire of all nations; to be crowned, amid the hosannahs of an exulting world, while the smiling heavens are vocal with the intermingling hallelujahs of angels and men. (W. Leask.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v25 General Information:
General Information:
Yahweh gives Ezekiel his message to the ruler of Israel.
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whose day of punishment has come
This is an idiom. AT: "whom Yahweh will now punish" (See: Idiom)
whose time of committing iniquity has ended
"at the time when Yahweh ends iniquity"
the turban
"the king's turban." A turban is a beautiful piece of cloth that kings wore wrapped on their heads as a symbol of their authority.
the lowly ... the exalted
This refers to people with low status and people who are exalted. AT: "those who are lowly ... those who are exalted" or "those with low status ... those with high status" (See: Nominal Adjectives)
It will not be restored
Here the crown represents the position of king. The kingship will not be restored until the Messiah comes. AT: "There will no longer be a king" (See: Metonymy)
the one comes who is assigned
This can be stated in active form. AT: "the one comes who I assign" (See: Active or Passive)
translationWords
profane
evil
rule
Israel
punish
iniquity
crown
exalt
lowly
humble
ruin
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v25 21:25-27 This judgment would extend against Zedekiah, the corrupt…
21:25-27 This judgment would extend against Zedekiah, the corrupt and wicked prince of Israel, as well as against the people. Ezekiel identifies Zedekiah by title rather than by name, indicating that his office was also under judgment. He would be stripped of the emblems of royalty and brought low, while the Lord exalted the lowly. The old order would experience destruction. • the one appears who has the right to judge it: This coming judge is often understood to be the Messiah (cp. Gen 49:10). In this context, however, the Lord was handing Judah over to the Babylonians for judgment (see Ezek 23:24). Ezekiel was probably reshaping the traditional messianic oracle of Gen 49:10 into a message of imminent judgment by the hand of Nebuchadnezzar, acting as an agent of God. God temporarily took away the scepter from Judah because Israel’s rulers had sinned, but he would eventually give it back.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.