Ezekiel 7:5

Translation
King James Version
Thus saith the Lord GOD; An evil, an only evil, behold, is come.
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KJV (with Strong's)
Thus saith H559 the Lord H136 GOD H3069; An evil H7451, an only H259 evil H7451, behold, is come H935.
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Complete Jewish Bible
"Here is what Adonai ELOHIM says: 'Disaster, unique disaster - here it comes!
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Berean Standard Bible
This is what the Lord GOD says: ‘Disaster! An unprecedented disaster— behold, it is coming!
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American Standard Version
Thus saith the Lord Jehovah: An evil, an only evil; behold, it cometh.
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World English Bible Messianic
Thus says the Lord GOD: An evil, an only evil; behold, it comes.
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Geneva Bible (1599)
Thus saith the Lord God, Beholde, one euil, euen one euill is come.
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Young's Literal Translation
Thus said the Lord Jehovah: Evil, a single evil, lo, it hath come.
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See also
2 Kings 21:122 Kings 21:13Nahum 1:9Ezekiel 5:9Matthew 24:21Amos 3:2Daniel 9:12
In the KJVVerse 20,583 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:5 delivers a stark and urgent divine declaration, signaling the inevitable and unparalleled arrival of God's judgment upon the land of Israel. This pronouncement emphasizes the unique and comprehensive nature of the impending calamity, asserting that this "evil" is not merely a misfortune but a specific, singular, and sovereign act of God, already at the threshold, marking the definitive end of a period of grace and patience for a persistently rebellious nation.

CONTEXT

  • Literary Context: Ezekiel 7:5 is a pivotal statement embedded within a chapter that serves as a climactic and comprehensive pronouncement of judgment against the entire land of Israel, moving beyond specific groups or leaders to encompass the whole nation. The chapter opens with the emphatic declaration, "An end! The end has come upon the four corners of the land" Ezekiel 7:2, immediately establishing a tone of finality and urgency. The preceding verses in chapter 6 detail the judgment against the idolatrous high places, while the subsequent verses in chapter 7 describe the devastating effects of the impending doom, including desolation, famine, and the collapse of all societal structures. Verse 5 acts as a potent intensification of this overarching message, underscoring the unique, overwhelming, and singular nature of the catastrophe that is about to unfold, reinforcing the idea that this judgment is distinct and decisive.
  • Historical & Cultural Context: The prophet Ezekiel ministered to the Jewish exiles in Babylon during the early 6th century BCE, specifically after the first deportation of Judah in 597 BCE. His prophecies frequently addressed the false hope prevalent among the exiles and those remaining in Jerusalem that God would somehow spare His temple and people despite their persistent sin. Culturally, Israel had deeply assimilated pagan practices, worshipping idols on high places and engaging in detestable rituals, as vividly described in Ezekiel 8. Geographically, the judgment was directed at the entire land of Israel, from its "four corners" Ezekiel 7:2, signifying a comprehensive and inescapable disaster that would affect all its inhabitants, regardless of their location within the territory. This context highlights God's righteous response to a covenant people who had repeatedly broken their covenant obligations, demonstrating that divine patience has limits even for His chosen nation.
  • Key Themes: The overarching theme in Ezekiel 7, and particularly in verse 5, is Divine Judgment and its Imminence. The phrase "Thus saith the Lord GOD" unequivocally establishes that the "evil" is not a random event but a direct, sovereign act of God, a righteous execution of justice upon a disobedient people. The emphatic repetition "An evil, an only evil" underscores the Unparalleled Calamity that is about to strike, signifying a unique and comprehensive disaster unlike any they had experienced before, designed to bring about total desolation and underscore the gravity of their sin. This judgment is the inevitable Consequence of Sin, specifically Israel's pervasive idolatry, moral corruption, and rejection of God's covenant, as detailed in chapters like Ezekiel 6 and Ezekiel 8. The declaration "behold, is come" conveys a sense of immediate and unavoidable arrival, emphasizing that the time for repentance has passed and the consequences are at hand, aligning with the broader theme of the "end" that has come upon the land in Ezekiel 7:2.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • evil (Hebrew, raʻ', H7451): This word denotes something bad or (as a noun) evil, encompassing adversity, affliction, calamity, distress, or harm. In Ezekiel 7:5, it specifically refers to a devastating misfortune or disaster, rather than moral wickedness, though it is the direct consequence of moral wickedness. Its repetition underscores the severity and nature of the impending judgment, highlighting a profound and destructive event.
  • only (Hebrew, ʼechâd', H259): This numeral properly means "united" or "one," but can also signify "alone," "unique," or "single." When used with "evil" (raʻ), as here, it emphasizes the singular, unparalleled, and unique nature of the calamity. It suggests a disaster of such magnitude and specificity that it stands alone in its severity, marking a distinct and decisive act of God's judgment that will not be repeated in the same way.
  • come (Hebrew, bôwʼ', H935): This primitive root means "to go or come" with a wide variety of applications, including to arrive, befall, or enter. In this context, "is come" signifies the absolute certainty and imminent arrival of the judgment. It is not a distant threat but an immediate, unavoidable reality, already at the threshold, indicating that the time for delay or escape has passed and the event is as good as accomplished.

Verse Breakdown

  • "Thus saith the Lord GOD;": This opening phrase functions as a formal divine oracle, asserting the absolute authority and origin of the message. "The Lord GOD" (Hebrew: ʼĂdônây Yᵉhôvih) combines two sacred names for God, emphasizing His sovereign lordship and covenant faithfulness. It establishes that the following declaration is not a human prediction but a direct, infallible word from the Almighty, ensuring its certainty and gravity and demanding the audience's full attention.
  • "An evil, an only evil,": This is the core declaration of the verse, employing powerful repetition and emphasis. "An evil" (Hebrew: raʻ) refers to a profound calamity or disaster. The immediate repetition, "an only evil" (Hebrew: raʻ ʼechâd), intensifies the message, signifying that this impending disaster is singular, unparalleled, and unique in its severity and scope. It suggests a judgment unlike any Israel had previously experienced, a definitive and comprehensive catastrophe that stands alone in its impact.
  • "behold, is come.": The interjection "behold" (Hebrew: hinneh) serves to draw immediate attention to the urgency and certainty of the following statement, acting as an exclamation mark. "Is come" (Hebrew: bôwʼ) uses the perfect tense in Hebrew, indicating an action that is already complete or imminently certain to happen, as if it has already begun or is at the very doorstep. This conveys an undeniable sense of imminence and inevitability, signaling that the judgment is not a distant threat but an unavoidable, present reality.

Literary Devices

Ezekiel 7:5 employs several potent Literary Devices to convey its message of impending doom with maximum impact. The most prominent is Repetition, specifically the emphatic "An evil, an only evil." This reiteration of "evil" (Hebrew: raʻ) coupled with "only" (Hebrew: ʼechâd) serves as a rhetorical amplifier, highlighting the singular, unique, and unparalleled nature of the coming calamity. It is not just an evil, but the evil, a definitive and comprehensive judgment. This also functions as a form of Intensification, building a sense of dread and finality, underscoring that this judgment is distinct from any previous affliction. The phrase "Thus saith the Lord GOD" is a classic Divine Oracle Formula, lending absolute authority and divine origin to the prophecy, underscoring that this is God's word, not Ezekiel's, and therefore immutable. Finally, the concluding "behold, is come" utilizes Imminence and Certainty as literary tools. The interjection "behold" demands immediate attention, while the perfect tense verb "is come" portrays the future event as already accomplished or so certain that it is as good as done, creating a powerful sense of unavoidable and immediate doom that has already begun its arrival.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:5 powerfully articulates the theological principle of divine judgment as the inevitable consequence of persistent sin and rebellion against God's covenant. It underscores God's absolute sovereignty over history and His unwavering commitment to justice, even when it involves His chosen people. The "only evil" signifies a unique, comprehensive, and decisive act of God that brings an era to its definitive end, demonstrating that divine patience has limits and that warnings, when unheeded, lead to certain and severe repercussions. This passage serves as a stark reminder that God is not to be trifled with, and His holiness demands a response of obedience or will inevitably lead to judgment. It reveals a God who is both patient and just, whose warnings are serious, and whose promises (both of blessing and curse) are sure.

REFLECTION AND APPLICATION

Ezekiel 7:5 stands as a sobering reminder of the gravity of sin and the certainty of God's justice. For ancient Israel, it was a declaration that their persistent rebellion had brought them to a point of no return, where divine judgment was not merely a threat but an imminent reality. For us today, while living under the new covenant of grace, this verse still holds profound spiritual lessons. It calls us to a deep reverence for God's holiness and a serious consideration of our own lives. It reminds us that God is not only loving but also perfectly just, and that His warnings, whether through Scripture, conscience, or the circumstances of life, are to be taken with utmost seriousness. The "only evil" that came upon Israel serves as an eternal principle: continued disobedience leads to dire consequences. It should motivate us to live lives of sincere repentance, seeking to align our hearts and actions with God's will, understanding that true peace and security are found only in Him, and that His grace is not an excuse for complacency but an invitation to faithful living.

Questions for Reflection

  • How does the concept of "an only evil" challenge our assumptions about God's patience and judgment?
  • In what areas of my life might I be taking God's warnings too lightly, presuming upon His grace?
  • What does this verse teach us about the ultimate consequences of national or societal rebellion against divine standards?
  • How should the certainty of God's judgment, as expressed here, shape my prayer life and my commitment to sharing the Gospel with urgency?

FAQ

What does "an only evil" mean in this context?

Answer: "An only evil" (Hebrew: raʻ ʼechâd) signifies a calamity that is singular, unique, and unparalleled in its severity and scope. It's not just one of many misfortunes, but the definitive and comprehensive disaster that marks a final, decisive act of God's judgment. It means that the judgment coming upon Israel was unlike anything they had experienced before, designed to be total and inescapable, bringing their period of rebellion to a catastrophic close. It underscores the profound gravity of their sin and God's righteous response, as seen throughout Ezekiel 7, which repeatedly emphasizes "the end" has come.

How does this verse relate to God's character, particularly His love and justice?

Answer: While seemingly harsh, Ezekiel 7:5 profoundly reveals God's character, especially His perfect justice and holiness. It demonstrates that God's love does not negate His justice; rather, His justice is an expression of His holy character, which cannot tolerate unrepentant sin indefinitely. This "evil" is not arbitrary but a righteous consequence of Israel's persistent rebellion and idolatry. It shows that God is faithful to His covenant, both in blessing obedience and in judging disobedience. The severity of the judgment underscores the depth of His commitment to righteousness and His ultimate sovereignty over all things, including the consequences of human choices. This balance of love and justice is a consistent theme throughout Scripture, from the warnings in Deuteronomy 28 to the ultimate display of both at the cross, where God's justice was satisfied and His love made manifest.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 7:5 describes a specific historical judgment upon ancient Israel, its profound theological principles find their ultimate fulfillment and reinterpretation in Christ. The "evil, an only evil" that came upon Israel foreshadows the ultimate "evil" of sin that separated humanity from God, an evil so pervasive and singular that it required a unique and definitive solution. This solution is found in Jesus Christ, who became the Lamb of God who takes away the sin of the world. He bore the full weight of God's righteous judgment against sin on the cross, experiencing the ultimate "evil" of separation from God and death, so that all who believe might be spared from eternal condemnation. The "end" declared in Ezekiel also points to the end of the Old Covenant era, fulfilled in Christ's establishment of a new covenant in His blood, which superseded the old sacrificial system. Furthermore, the certainty of judgment in Ezekiel 7:5 serves as a solemn reminder of the future and final judgment at Christ's glorious return, when every knee will bow and every tongue confess that Jesus Christ is Lord. Thus, the "evil" of Ezekiel 7:5, while a historical event, ultimately directs our gaze to Christ as the one who absorbed the "evil" of sin on our behalf and who will one day bring all things to their just and final "end."

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Commentary on Ezekiel 7 verses 1–15

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 the ruin of sinners comes slowly, it comes surely. "It has come; it watches for thee, ready to receive thee." This perhaps looks further, to the last destruction of that nation by the Romans, which that by the Chaldeans was an earnest of; and still further to the final destruction of the world of the ungodly. The end of all things is at hand; and Jerusalem's last end was a type of the end of the world, Mat 24:3. Oh that we could all see that end of time and days very near, and the end of our own time and days much nearer, that we may secure a happy lot at the end of the days! Dan 12:13. This end comes upon the four corners of the land. The ruin, as it shall be final, so it shall be total; no part of the land shall escape; no, not that which lies most remote. Such will the destruction of the world be; all these things shall be dissolved. Such will the destruction of sinners be; none can avoid it. Oh that the wickedness of the wicked might come to an end, before it bring them to an end!

II. An evil, an only evil, behold, has come, Eze 7:5. Sin is an evil, an only evil, an evil that has no good in it; it is the worst of evils. But this is spoken of the evil of trouble; it is an evil, one evil, and that one shall suffice to affect and complete the ruin of the nation; there needs no more to do its business; this one shall make an utter end, affliction needs not rise up a second time, Nah 1:9. It is an evil without precedent or parallel, an evil that stands alone; you cannot produce such another instance. It is to the impenitent an evil, an only evil; it hardens their hearts and irritates their corruptions, whereas there were those to whom it was sanctified by the grace of God and made a means of much good; they were sent into Babylon for their good, Jer 24:5. The wicked have the dregs of that cup to drink which to the righteous is full of mixtures of mercy, Psa 75:8. The same affliction is to us either a half evil or an only evil according as we conduct ourselves under it and make use of it. But when an end, the end, has come upon the wicked world, then an evil, an only evil, comes upon it, and not till then. The sorest of temporal judgments have their allays, but the torments of the damned are an evil, an only evil.

III. The time has come, the set time, for the inflicting of this only evil and the making of this full end; for to all God's purposes there is a time, a proper time, and that prefixed, in which the purpose shall have its accomplishment; particularly the time of reckoning with wicked people, and rendering to them according to their desserts, is fixed, the day of the revelation of the righteous judgment of god; and he sees, whether we see it or no, that his day is coming. This they are here told of again and again (Eze 7:10): Behold, the day that has lingered so long has come at last, behold, it has come. The time has come, the day draws near, the day of trouble is near, Eze 7:7, Eze 7:12. Though threatened judgments may be long deferred, yet they shall not be dropped; the time for executing them will come. Though God's patience may put them off, nothing but man's sincere repentance and reformation will put them by. The morning has come unto thee (Eze 7:7), and again (Eze 7:10), The morning has gone forth; the day of trouble dawns, the day of destruction is already begun. The morning discovers that which was hidden; they thought their secret sins would never come to light, but now they will be brought to light. They used to try and execute malefactors in the morning, and such a morning of judgment and execution is now coming upon them, a day of trouble to sinners, the year of their visitation. See how stupid these people were, that, though the day of their destruction was already begun, yet they were not aware of it, but must be thus told of it again and again. The day of trouble, real trouble, is near, and not the sounding again of the mountains, that is, not a mere echo or report of troubles, as they were willing to think it was, nothing but a groundless surmise; as if the men that came against them were but the shadow of the mountains (as Zebul suggested to Gaal, Jdg 9:36) and the intelligence they received were but an empty sound, reverberated from the mountains. No; the trouble is not a fancy, and so you will soon find.

IV. All this comes from God's wrath, not allayed, as sometimes it has been, with mixtures of mercy. This is the fountain from which all these calamities flow; and this is the wormwood and the gall in the affliction and the misery, which make it bitter indeed (Eze 7:3): I will send my anger upon thee. Observe, God is Lord of his anger; it does not break out but when he pleases, nor fasten upon any but as he directs it and gives it commission. The expression rises higher (Eze 7:8): Now will I shortly pour out my fury upon thee in full vials, and accomplish my anger, all the purposes and all the products of it, upon thee. This wrath does not single out here and there one to be made examples, but it is upon all the multitude thereof (Eze 7:12, Eze 7:14); the whole body of the nation has become a vessel of wrath, fitted for destruction. God does sometimes in wrath remember mercy, but now he says, My eye shall not spare thee, neither will I have pity, Eze 7:4 and again Eze 7:9. Those shall have judgment without mercy who made light of mercy when it was offered them.

V. All this is the just punishment of their sins, and it is what they have by their own folly brought upon themselves. This is much insisted on here, that they might be brought to justify God in all he had brought upon them. God never sends his anger but in wisdom and justice; and therefore it follows, "I will judge thee according to thy ways, Eze 7:3. I will examine what thy ways have been, compare them with the law, and then deal with thee according to the merit of them, and recompense them to thee," Eze 7:4. Note, In the heaviest judgments God inflicts upon sinners he does but recompense their own ways upon them; they are beaten with their own rod. And, when God comes to reckon with a sinful people, he will bring every provocation to account: "will recompense upon thee all thy abominations (Eze 7:3); and now thy iniquity shall be found to be hateful (Psa 36:2) and thy abominations shall be in the midst of thee" (Eze 7:4); that is, the secret wickedness shall now be brought to light, and that shall appear to have been in the midst of thee which before was not suspected; and thy sin shall now become an abomination to thyself. So the abomination of iniquity will be when it comes to be an abomination of desolation, Mat 24:15. Or, Thy abominations (that is, the punishments of them) shall be in the midst of thee; they shall reach to thy heart. See Jer 4:18. Or therefore God will not spare, nor have pity, because, even when he is recompensing their ways upon them, yet in their distress they trespass yet more; their abominations are still in the midst of them, indulged and harboured in their hearts. It is repeated again (Eze 7:8, Eze 7:9), I will judge thee, I will recompense thee. Two sins are particularly specified as provoking God to bring these judgments upon them - pride and oppression. 1. God will humble them by his judgments, for they have magnified themselves. The rod of affliction has blossomed, but it was pride that budded, Eze 7:10. What buds in sin will blossom in some judgment or other. The pride of Judah and Jerusalem appeared among all orders and degrees of men, as buds upon the tree in spring. 2. Their enemies shall deal hardly with them, for they have dealt hardly with one another (Eze 7:11): Violence has risen up into a rod of wickedness; that is, their injuriousness to one another is protected and patronised by the power of the magistrate. The rod of government had become a rod of wickedness, to such a degree of impudence was violence risen up. I saw the place of judgment, that wickedness was there, Ecc 3:16; Isa 5:7. Whatever are the fruits of God's judgments, it is certain that our sin is the root of them.

VI. There is no escape from these judgments nor fence against them, for they shall be universal and shall bear down all before them, without remedy. 1. Death in its various shapes shall ride triumphantly, both in town and in country, both within the city and without it, Eze 7:15. Men shall be safe nowhere; for he that is in the field shall die by the sword (every field shall be to them a field of battle) and he that is in the city, though it be a holy city, yet it shall not be his protection, but famine and pestilence shall devour him. Sin had abounded both in city and country, Iliacos intra muros peccator et extra - Trojans and Greeks offend alike; and therefore among both desolations are made. 2. None of those that are marked for death shall escape: There shall none of them remain. None of those proud oppressors that did violence to their poor neighbours with the rod of wickedness, none of them shall be left, but they shall be all swept away by the desolation that is coming (Eze 7:11): None of their multitude, that is, of the rabble, whom they set on to do mischief, and to countenance them in doing it, to cry, "Crucify, crucify," when they were resolved on the destruction of any, none of them shall remain, nor any of theirs; their families shall all be destroyed, and neither root nor branch left them. This multitude, this mob, divine vengeance will in a particular manner fasten upon; for wrath is upon all the multitude thereof (Eze 7:12, Eze 7:14) and the vision was touching the whole multitude thereof (Eze 7:13), the bulk of the common people. The judgments coming shall carry them away by wholesale, and they shall neither secure themselves nor their masters whose creatures and tools they were. God's judgments, when they come with commission, cannot be overpowered by multitudes. Though hand join in hand, yet shall not the wicked go unpunished. 3. Those that fall shall not be lamented (Eze 7:11): There shall be no wailing for them, for there shall be none left to bewail them, but such as are hastening apace after them. And the times shall be so bad that men shall rather congratulate than lament the death of their friends, as reckoning those happy that are taken away from seeing these desolations and sharing in them, Jer 16:4, Jer 16:5. 4. They shall not be able to make any resistance. The decree has gone forth, and the vision concerning them shall not return, Eze 7:13. God will not reveal it, and they cannot defeat it; and therefore it shall not return re infecta - without having accomplished any thing, but shall accomplish that for which he sends it. God's word will take place, and then, (1.) Particular persons cannot make their part good against God: No man shall strengthen himself in the iniquity of his life; it will be to no purpose for sinners to set God and his judgments at defiance as they used to do. None ever hardened his heart against God and prospered. Those that strengthen themselves in their wickedness will be found not only to weaken, but to ruin, themselves, Psa 52:7. (2.) The multitude cannot resist the torrent of these judgments, nor make head against them (Eze 7:14): They have blown the trumpet, to call their soldiers together, and to animate and encourage those whom they have got together, and thus they think to make all ready; but all in vain; none enlist themselves, or those that do have not courage to face the enemy. Note, If God be against us, none can be for us to do us any service. 5. They shall have no hope of the return of their prosperity, with which to support themselves in their adversity; they shall have given up all for gone; and therefore, "Let not the buyer rejoice that he is increasing his estate and has become a purchaser; nor let the seller mourn that he is lessening his estate and has become a bankrupt," Eze 7:12. See the vanity of the things of this world, and how worthless they are - that in a time of trouble, when we have most need of them, we may perhaps make least account of them. Those that have sold are the more easy, having the less to lose, and those that have bought have but increased their own cares and fears. Because the fashion of this world passes away, let those that buy be as though they possessed not, because they know not how soon they may be dispossessed, Co1 7:29-31. It is added (Eze 7:13), "The seller shall not return, at the year of jubilee, to that which is sold, according to the law, though he should escape the sword and pestilence, and live till that year comes; for no inheritances shall be enjoyed here till the seventy years be accomplished, and then men shall return to their possessions, shall claim and have their own again." In the belief of this, Jeremiah, about this time, bought his uncle's field, yet, according to the charge, the buyer did not rejoice, but complain, Jer 32:25. 6. God will be glorified in all: "You shall know that I am the Lord (Eze 7:4), that I am the Lord that smiteth, Eze 7:9. You look at second causes, and think it is Nebuchadnezzar that smites you, but you shall be made to know he is but the staff: it is the hand of the Lord that smiteth you, and who knows the weight of his hand?" Those who would not know it was the Lord that did them goo shall be made to know it is the Lord that smiteth them; for, one way or other, he will be owned.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Verse 5, 6) This is what the Lord God says: A single affliction, behold, is coming: the end is coming, the end is coming. He has awakened against you, behold, he is coming. Constriction is coming upon you, you who dwell in the land. These are not found in the Septuagint, but they have been added in their edition of Theodotion's translation under asterisks. However, we will follow the Hebrew. Instead of affliction, which according to Symmachus, who interpreted it as κάκωσιν, we have put for the sake of clarity: and in Hebrew and in Greek it is written κακία, or πονηρία: that is, wickedness. It is said (Al. Dicit) that the final time of the sins of the land of Israel has come: so that it may no longer escape the judgement of God, which it has deserved for a long time. And because it had not yet completed its sins, punishment was therefore delayed; according to what is written: For the sins of the Amorites are not yet complete (Genesis XV, 16). Therefore, the Lord also said to the Jews: And you, He says, fill up the measure of your fathers (Matthew XXIII, 32). Therefore, misery comes to you; affliction comes, and captivity comes. And lest you think that I threaten future things again, I show with my finger and demonstrate. Behold, it comes, the end comes, the end comes. He who seemed to you until now to be sleeping and resting, has suddenly awakened against you and risen up. Constriction comes, which is called Sephphira in Hebrew, and which Aquila interpreted as προσκόπησιν, that is, contemplation and foresight, which you always fear will come to you with trepidation; and which Theodotio interpreted as πλοκὴν, that is, the order and intertwining of all evils. Furthermore, what is said about you who dwell on earth, according to the Book of Revelation of John, we must understand: Woe to all who dwell on the earth. (Rev. 8:13). For the holy person is not an inhabitant of the earth, but a stranger and a pilgrim; and he says: I am a stranger and a sojourner, like all my fathers. (Psalm 38:13). Therefore, even Abraham the Hebrew, that is, a wanderer and a stranger passing through, is remembered; hastening to pass from the present world to the future. We can interpret this passage spiritually against the Jewish people, upon whom came the end and completion from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom they killed between the temple and the altar (Matt. XXIII). For as long as they did not lay hands on the Son of God, the judgment of the Lord slept and was delayed. But when they killed the heir, so that the inheritance would perish, then He arose against them and all the order of miseries and confusion awakened. Because they did not seek the heavenly things, but desired to cling to earthly things.
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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