Ezekiel 7:26

Translation
King James Version
Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.
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KJV (with Strong's)
Mischief H1943 shall come H935 upon mischief H1943, and rumour H8052 shall be upon rumour H8052; then shall they seek H1245 a vision H2377 of the prophet H5030; but the law H8451 shall perish H6 from the priest H3548, and counsel H6098 from the ancients H2205.
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Complete Jewish Bible
Calamity will follow calamity, rumor will follow rumor; they will seek a vision from the prophet, but Torah will perish from the cohen and advice from the leaders.
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Berean Standard Bible
Disaster upon disaster will come, and rumor after rumor. Then they will seek a vision from a prophet, but instruction from the priests will perish, as will counsel from the elders.
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American Standard Version
Mischief shall come upon mischief, and rumor shall be upon rumor; and they shall seek a vision of the prophet; but the law shall perish from the priest, and counsel from the elders.
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World English Bible Messianic
Mischief shall come on mischief, and rumor shall be on rumor; and they shall seek a vision of the prophet; but the law shall perish from the priest, and counsel from the elders.
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Geneva Bible (1599)
Calamitie shall come vpon calamitie, and rumour shall bee vpon rumour: then shall they seeke a vision of the Prophet: but the Lawe shall perish from the Priest, and counsel from the Ancient.
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Young's Literal Translation
Mischief on mischief cometh, and report is on report, And they have sought a vision from a prophet, And law doth perish from the priest, And counsel from the elders,
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See also
Jeremiah 4:20Ezekiel 14:1Psalms 74:9Micah 3:6Jeremiah 18:18Ezekiel 20:1Ezekiel 20:3
In the KJVVerse 20,604 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:26 is a stark prophetic declaration foretelling the escalating chaos and spiritual desolation that would overwhelm Judah during the impending Babylonian invasion. It vividly portrays a society plunged into utter distress, where traditional conduits of divine revelation, spiritual instruction, and human wisdom—the prophet, the priest, and the elders—would fail or be rendered silent, leaving the people without any reliable guidance in their hour of deepest need.

CONTEXT

  • Literary Context: Ezekiel 7:26 stands as a climactic statement within the broader prophetic oracle of Ezekiel 7, which is a direct and severe pronouncement of God's judgment against the land of Israel. The chapter begins with the stark declaration, "An end! The end has come upon the four corners of the land" (Ezekiel 7:2). This sets a tone of finality and totality, emphasizing that the judgment is comprehensive and inescapable. The preceding verses detail the reasons for this judgment, including widespread idolatry, violence, and moral corruption. Verse 26 specifically highlights the spiritual and societal ramifications of this judgment, showing how the very structures meant to provide stability and divine guidance would crumble, leading to a desperate, yet futile, search for truth. It underscores the profound spiritual famine that accompanies God's wrath, a theme echoed elsewhere in the prophets, such as in Amos 8:11-12.
  • Historical & Cultural Context: The prophecy in Ezekiel 7:26 is set against the backdrop of the imminent or ongoing Babylonian siege and subsequent destruction of Jerusalem (586 BCE). This period was one of immense political instability, military threat, and spiritual decline for the kingdom of Judah. In ancient Israelite society, the roles of prophet, priest, and elder (or "ancient") were foundational for maintaining spiritual and social order. Prophets (like Ezekiel himself) served as direct mouthpieces for God, delivering His word and warnings. Priests were responsible for the sacrificial system, maintaining the purity of worship, and, crucially, for preserving and teaching the Torah or God's law to the people (Leviticus 10:11). Elders or "ancients" were respected community leaders, often men of age and experience, who provided practical wisdom, counsel, and judicial guidance in local affairs (Deuteronomy 32:7). The breakdown of these three pillars signified a complete societal collapse, both spiritually and practically, leaving the people without any legitimate source of authority or direction.
  • Key Themes: This verse powerfully contributes to several key themes within Ezekiel and the broader prophetic literature. Firstly, it emphasizes the theme of Divine Judgment as a direct consequence of Judah's persistent apostasy and moral decay. The escalating "mischief" and "rumour" are not random occurrences but manifestations of God's righteous wrath against a rebellious people who had forsaken their covenant. Secondly, it highlights the theme of Spiritual Famine and Desolation. The inability to find a vision from the prophet, the perishing of the law from the priest, and the absence of counsel from the elders depict a profound spiritual barrenness, a silence from God that is more terrifying than physical destruction. This is a judgment where God withdraws His presence and guidance, leaving His people to their own devices, as foreshadowed in Hosea 4:6. Thirdly, the verse underscores the Failure of Leadership. The very institutions entrusted with upholding God's truth and guiding the nation are rendered ineffective, either through their own corruption or by divine decree, illustrating the dire consequences when spiritual and civic leaders fail in their God-given responsibilities. This failure is a recurring lament in prophetic books, such as in Jeremiah 2:8.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Mischief (Hebrew, hôvâh', H1943): From the root meaning "ruin" or "calamity," this word denotes active destruction, disaster, or moral evil. Its repetition ("mischief upon mischief") intensifies the sense of an overwhelming, compounding series of calamities, suggesting a relentless onslaught of troubles that grow exponentially, leaving no respite or hope of escape. It points to a pervasive state of distress and moral decay, a direct consequence of divine judgment.
  • Rumour (Hebrew, shᵉmûwʻâh', H8052): This term refers to something heard, an announcement, or a report, often implying unsettling or terrifying news. The phrase "rumour upon rumour" signifies a constant barrage of bad tidings—reports of impending invasions, defeats, famine, or internal strife—creating an atmosphere of extreme anxiety, fear, and uncertainty. It speaks to the psychological and social breakdown accompanying the physical calamities, where hope is eroded by a relentless influx of despairing news.
  • Perish (Hebrew, ʼâbad', H6): This primitive root means "to wander away," "lose oneself," or "to be destroyed." When applied to the "law" from the priest, it implies not merely a temporary absence or neglect, but a complete loss, destruction, or utter ineffectiveness. It signifies a profound spiritual void where the very source of divine instruction and moral guidance has become inaccessible or has ceased to exist in any meaningful way. This is a judgment of spiritual barrenness, indicating a complete cessation of the means of grace and truth.

Verse Breakdown

  • "Mischief shall come upon mischief,": This opening clause vividly portrays an escalating series of disasters and calamities. It's not a single event but a compounding effect, where one trouble immediately follows another, intensifying the suffering and creating an inescapable cycle of distress. This signifies a breakdown of all order and a relentless onslaught of troubles, indicating a comprehensive and unavoidable judgment.
  • "and rumour shall be upon rumour;": Parallel to the first clause, this indicates a constant influx of unsettling or terrifying news. Reports of war, famine, defeat, and internal strife would flood the land, creating an atmosphere of pervasive fear, anxiety, and confusion. The psychological toll of such relentless bad tidings would be immense, eroding hope and trust, and reflecting the widespread chaos.
  • "then shall they seek a vision of the prophet;": In their desperation, facing overwhelming crises and a world turned upside down, the people would instinctively turn to the traditional source of divine revelation: the prophet. This highlights humanity's natural inclination to seek spiritual guidance and understanding when earthly solutions fail, revealing a desperate longing for a word from God, even if it comes too late.
  • "but the law shall perish from the priest,": This marks a tragic turning point. The priests, divinely appointed to preserve, teach, and interpret God's law (Torah), would be unable to do so. "Perish" suggests a complete loss or ineffectiveness, implying either that the priests themselves were corrupt and ignorant, or that the circumstances of judgment (e.g., exile, destruction of the Temple) would render their function impossible. The result is a profound loss of divine instruction and moral compass for the nation.
  • "and counsel from the ancients.": Completing the picture of societal collapse, the elders or "ancients," who were respected for their wisdom, experience, and practical guidance in community affairs, would also be unable to provide sound advice. This signifies a complete breakdown of human wisdom and leadership, leaving the people without any reliable source of practical or judicial direction, thus sealing their fate in confusion and despair.

Literary Devices

Ezekiel 7:26 employs several powerful literary devices to convey its message of impending doom and spiritual desolation. The most prominent is Repetition, seen in "mischief shall come upon mischief, and rumour shall be upon rumour." This creates a sense of overwhelming, relentless, and compounding calamity, emphasizing the inescapable nature of the judgment. It also functions as a form of Anaphora and Parallelism, where similar grammatical structures are repeated to build intensity and highlight the pervasive nature of the distress. The verse also features a stark Contrast between the people's desperate "seeking a vision of the prophet" and the subsequent declaration that "the law shall perish from the priest, and counsel from the ancients." This contrast underscores the tragic irony of their situation: the very sources of guidance they desperately seek will be unavailable or rendered impotent. This highlights a profound Spiritual Famine, where God's word and wisdom are withdrawn, leaving a void. The overall tone is one of Lament and Prophetic Warning, designed to evoke a sense of urgency and the dire consequences of Israel's apostasy.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:26 profoundly illustrates the theological principle that persistent rebellion against God inevitably leads to His judgment, which often manifests as a withdrawal of His presence and guidance. When a people or individual rejects divine wisdom and moral principles, the natural consequence is escalating chaos, confusion, and a spiritual barrenness where truth and counsel become unattainable. This verse serves as a stark warning against spiritual apathy and the dangers of neglecting God's revealed will. It underscores the vital role of faithful spiritual leadership in preserving and proclaiming God's law, and the devastating impact when such leadership fails or is silenced by divine decree. The ultimate message is that true stability and direction are found only in adherence to God's ways, and His judgment can include the removal of the very means by which His people might find their way back.

REFLECTION AND APPLICATION

Ezekiel 7:26 serves as a timeless and sobering reminder of the profound consequences when a society, or indeed an individual, drifts away from divine truth and moral anchors. The escalating "mischief" and "rumour" reflect the inevitable chaos that ensues when spiritual principles are abandoned, leading to a desperate search for guidance where none can be found. For us today, this verse challenges us to recognize the critical importance of God's Word as our ultimate source of truth and stability. It compels us to actively seek and submit to His wisdom, rather than relying on fleeting human counsel or succumbing to the noise of a chaotic world. It also highlights our responsibility to uphold and promote sound biblical teaching and wise counsel within our communities, ensuring that the "law" and "counsel" are not allowed to "perish" from our midst. In times of crisis, our first inclination should not be to chase after every new "rumour" or human solution, but to anchor ourselves firmly in the unchanging Word of God, which alone provides true light and direction, offering an antidote to spiritual famine.

Questions for Reflection

  • In what ways might "mischief upon mischief" and "rumour upon rumour" manifest in our contemporary society, and how do we respond to such escalating chaos?
  • How do we ensure that "the law" (God's Word) does not "perish from the priest" (or from our spiritual leaders and teachers) in our churches today?
  • What steps can we take personally to cultivate wisdom and discern sound "counsel" in a world often devoid of it, rather than seeking fleeting "visions" from unreliable sources?
  • How does the absence of reliable spiritual and moral guidance impact individuals and communities, and what is our role in addressing this void?

FAQ

What kind of "mischief" and "rumour" is being referred to in Ezekiel 7:26?

Answer: The "mischief" (Hebrew, hôvâh) refers to a compounding series of calamities, disasters, and moral evils that would befall Judah. This includes the devastating effects of the Babylonian invasion, such as war, famine, pestilence, and the general breakdown of societal order. It's an overwhelming, relentless onslaught of troubles. The "rumour" (Hebrew, shᵉmûwʻâh) signifies a constant barrage of unsettling or terrifying news and reports. These would be tidings of military defeats, the fall of cities, the capture of people, and the general state of despair and confusion that would grip the nation as the judgment unfolded. Together, they paint a picture of total societal and psychological collapse, where bad news and disaster are ceaseless and overwhelming.

Why would "the law perish from the priest" and "counsel from the ancients"?

Answer: This signifies a complete breakdown of the traditional sources of divine and human wisdom. The priests were divinely appointed to preserve, teach, and interpret God's Law (Torah) to the people (Leviticus 10:11). "Perishing" implies either that the priests themselves had become corrupt and unfaithful, neglecting their duties and thus rendering the law inaccessible or distorted, or that the circumstances of the judgment (e.g., the destruction of the Temple, exile) would physically remove their ability to function. Similarly, "the ancients" or elders were respected community leaders who provided practical wisdom and judicial counsel. Their inability to offer counsel means a collapse of human wisdom, experience, and leadership. This spiritual and intellectual void is a severe aspect of God's judgment, leaving the people without any reliable guidance, whether divine or human.

Who are "the ancients" mentioned in this verse, and what was their role in ancient Israelite society?

Answer: "The ancients" (Hebrew, zâqên) refers to the elders of Israel. These were typically older, experienced men who held respected positions of leadership and authority within their communities. Their role was multifaceted: they served as judges in local disputes (Deuteronomy 21:19), provided wise counsel on community affairs, represented the people before kings or prophets, and were seen as repositories of traditional wisdom and knowledge. In essence, they were the civic and moral compass of the community, offering practical guidance based on accumulated experience and understanding of societal norms and justice. The perishing of "counsel from the ancients" indicates a complete collapse of this vital societal function, leaving the people without practical or judicial direction.

CHRIST-CENTERED FULFILLMENT

Ezekiel 7:26, with its grim depiction of a spiritual famine and the failure of traditional sources of guidance, powerfully foreshadows the ultimate need for a perfect Prophet, Priest, and King—Jesus Christ. In the Old Covenant, the people sought a "vision of the prophet," but even genuine prophetic voices could be rare or eventually silenced by judgment. The "law" could "perish from the priest" due to corruption or the destruction of the temple, and "counsel from the ancients" could fail due to human limitations. However, in Christ, we find the complete and eternal fulfillment of all these roles. He is the ultimate Prophet, the very Word of God made flesh, who perfectly reveals the Father and speaks with unparalleled authority (Hebrews 1:1-2). He is our Great High Priest, who offered Himself as the perfect sacrifice and continually intercedes for us, embodying and fulfilling the Law, making it accessible through grace (Hebrews 4:14-16). And as the King of kings, He is the source of all wisdom and counsel, providing perfect guidance and understanding that never perishes (Colossians 2:3). Unlike the temporary and fallible human sources of guidance in Ezekiel's day, Christ offers an enduring, infallible, and ever-present source of truth, wisdom, and salvation, ensuring that those who seek Him will never be left without direction in the midst of life's "mischief" and "rumour" (John 14:6). He is the ultimate answer to humanity's desperate search for guidance.

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Commentary on Ezekiel 7 verses 23–27

Here is, I. The prisoner arraigned: Make a chain, in which to drag the criminal to the bar, and set him before the tribunal of divine justice; let him stand in fetters (as a notorious malefactor), stand pinioned to receive his doom. Note, Those that break the bands of God's law asunder, and cast away those cords from them, will find themselves bound and held by the chains of his judgments, which they cannot break nor cast from them. The chain signified the siege of Jerusalem, or the slavery of those that were carried into captivity, or that they were all bound over to the righteous judgment of God, reserved in chains.

II. The indictment drawn up against the prisoner: The land is full of bloody crimes, full of the judgments of blood (so the word is), that is, of the guilt of blood which they had shed under colour of justice and by forms of law, with the solemnity of a judgment. The innocent blood which Manasseh shed, probably thus shed, by the judgment of the blood, was the measure-filling sin of Jerusalem, Kg2 24:4. Or, It is full of such crimes as by the law were to be punished with death, the judgment of blood. Idolatry, blasphemy, witchcraft, Sodomy, and the like, were bloody crimes, for which particular sinners were to die; and therefore, when they had become national, there was no remedy but the nation must be cut off. Note, Bloody crimes will be punished with bloody judgments. The city, the city of David, the holy city, that should have been the pattern of righteousness, the protector of it, and the punisher of wrong, is now full of violence; the rulers of that city, having greater power and reputation, are greater oppressors than any others. This was sadly to be lamented. How has the faithful city become a harlot!

III. Judgment given upon this indictment. God will reckon with them not only for the profaning of his sanctuary, but for the perverting of justice between man and man; for, as holiness becomes his house, so the righteous Lord loves righteousness and is the avenger of unrighteousness. Now the judgment given is, 1. That since they had walked in the way of the heathen, and done worse than they, God would bring the worst of the heathen upon them to destroy them and lay them waste, the most barbarous and outrageous, that have the least compassion to mankind and the greatest antipathy to the Jews. Note, Of the heathen some are worse than others, and God sometimes picks out the worst to be a scourge to his own people, because he intends them for the fire when the work is done. 2. That since they had filled their houses with goods unjustly gotten, and used their pomp and power for the crushing and oppressing of the weak, God would give their houses to be possessed and all the furniture of them to be enjoyed by strangers, and make the pomp of the strong to cease, so that their great men should not dazzle the eyes of the weak-sighted with their pomp, nor with their might at any time prevail against right, as they had done. 3. That, since they had defiled the holy places with their idolatries, God would defile them with his judgments, since they had set up the images of other gods in the temple, God would remove thence the tokens of the presence of their own God. When the holy places are deserted by their God they will soon be defiled by their enemies. 4. Since they had followed one sin with another, God would pursue them with one judgment upon another: "Destruction comes, utter destruction (Eze 7:25); for there shall come mischief upon mischief to ruin you, and rumour upon rumour to frighten you, like the waves in a storm, one upon the neck of another." Note, Sinners that are marked for ruin shall be prosecuted to it; for God will overcome when he judges. 5. Since they had disappointed God's expectations from them, he would disappoint their expectations from him; for, (1.) They shall not have the deliverance out of their troubles that they expect. They shall seek peace; they shall desire it and pray for it; they shall aim at and expect it: but there shall be none; their attempts both to court their enemies and to conquer them shall be in vain, and their troubles shall grow worse and worse. (2.) They shall not have the direction in the trouble that they expect (Eze 7:26): They shall seek a vision of the prophet, shall desire, for their support under their troubles, to be assured of a happy issue out of them. They did not desire a vision to reprove them for sin, nor to warn them of danger, but to promise them deliverance. Such messages they longed to hear. But the law shall perish from the priest; he shall have no words either of counsel or comfort to say to them. They would not hear what God had to say to them by ways of conviction, and therefore he has nothing to say to them by way of encouragement. Counsel shall perish from the ancients; the elders of the people, that should advise them what to do in this difficult juncture, shall be infatuated and at their wits' end. It is bad with a people when those that should be their counsellors know not how to consider within themselves, consult with one another, or counsel them. 6. Since they had animated and encouraged one another to sin, God would dispirit and dishearten them all, so that they should not be able to make head against the judgments of God that were breaking in upon them. All orders and degrees of men shall lie down by consent under the load (Eze 7:27): The king, that should inspire life into them, and the prince, that should lead them onto attack the enemy, shall mourn and be clothed with desolation; their heads and hearts shall fail, their politics and their courage; and then no wonder if the hands of the people of the land, that should fight for them, be troubled. None of the men of might shall find their hands. What can men contrive or do for themselves when God has departed from them and appears against them? All must needs be in tears, all in trouble, when God comes to judge them according to their deserts, and so make then know, to their cost, that he is the Lord, the God to whom vengeance belongs.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–27. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 26.) Disturbance will come upon disturbance, and hearing upon hearing. LXX: Woe upon woe will be, and message upon message. Just as it is said to the saints: Rejoice, again I say rejoice (Philippians IV, 2); and concerning them it is written: They will go from strength to strength (Psalm LXXXIII, 8), so that present good things may abound with future good things: likewise, for those upon whom distress comes, and who sought peace but did not find it, disturbance will come upon disturbance, or woe upon woe, as it is also written in the Apocalypse: woe has gone away, and woe will come quickly (Apocalypse IX, 12). And news will come upon news, and message upon message; according to the blessed Job: While one was still speaking, another messenger came (Job 1:16), increasing evils with evils, and describing the noise and tumult of approaching Babylonians.

And they will seek a vision from the Prophet: and the law will perish from the Priest, and counsel from the elders. Specifically, each individual seeks specific things. The prophet seeks the prophecy of the future. The interpretation of the law is the duty of the priest. The prudent counsel is sought by those of mature age; according to what is written: In the counsel of the saints (or the just) and the assembly, are the great works of the Lord (Ps. CX, 1, 2). However, these things were not only sought by the prophets, priests, and elders when the Babylonian army came against Jerusalem, but they are sought daily in the churches. But if they have lost sight, law, and counsel, in vain do they boast of having prophets, priests, and elders.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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