Ezekiel 7:6

Translation
King James Version
An end is come, the end is come: it watcheth for thee; behold, it is come.
Ask
KJV (with Strong's)
An end H7093 is come H935, the end H7093 is come H935: it watcheth H6974 for thee; behold, it is come H935.
Ask
Complete Jewish Bible
The end is coming! The end is coming! It rouses itself against you - here it comes!
Ask
Berean Standard Bible
The end has come! The end has come! It has roused itself against you. Behold, it has come!
Ask
American Standard Version
An end is come, the end is come; it awaketh against thee; behold, it cometh.
Ask
World English Bible Messianic
An end has come, the end has come; it awakes against you; behold, it comes.
Ask
Geneva Bible (1599)
An ende is come, the end is come, it watched for thee: beholde, it is come.
Ask
Young's Literal Translation
An end hath come, come hath the end, It hath waked for thee, lo, it hath come.
Ask
See also
Zechariah 13:7Ezekiel 39:8Ezekiel 7:10Jeremiah 44:27Ezekiel 7:32 Peter 2:5Ezekiel 21:25
In the KJVVerse 20,584 of 31,102

Study This Verse

SUMMARY

Ezekiel 7:6 delivers an urgent and emphatic declaration of impending divine judgment upon ancient Judah and Jerusalem. The repeated proclamation, "An end is come, the end is come," underscores the absolute certainty and finality of God's patience reaching its limit. This verse signifies that the long-foretold consequences of Israel's persistent idolatry and rebellion are no longer a distant threat but an immediate, active, and inescapable reality, personified as a watchful entity poised to execute God's righteous decree.

CONTEXT

  • Literary Context: Ezekiel 7 marks a pivotal shift in the prophet's message from symbolic acts and extended parables to direct, unvarnished pronouncements of judgment. Prior to this chapter, Ezekiel had engaged in a series of vivid prophetic actions, such as depicting the siege of Jerusalem on a brick (as seen in Ezekiel 4) and cutting his hair to symbolize the fate of Jerusalem's inhabitants (detailed in Ezekiel 5). These acts served as graphic warnings, often met with skepticism or complacency by the exiles in Babylon. Chapter 7, however, abandons symbolic representation for direct, urgent declaration. The repeated, accelerating pronouncements in verses like Ezekiel 7:2 and Ezekiel 7:5 escalate the tone, signaling that the time for warning is over, and the time for judgment has definitively arrived. This verse, therefore, functions as a climactic affirmation of the immediate and unavoidable nature of the catastrophe, leaving no room for doubt or delay.
  • Historical & Cultural Context: Ezekiel ministered during a tumultuous period for Judah, specifically among the exiles in Babylon following the first deportation in 597 BC. Back in Jerusalem, the remaining inhabitants and leadership clung to a false sense of security, believing that God would never allow His temple or His chosen city to be destroyed. This dangerous complacency was often fueled by corrupt prophets who preached peace where there was none. This false hope was rooted in a misunderstanding of the unconditional nature of God's covenant promises to David versus the conditional nature of the Mosaic covenant, which explicitly promised blessings for obedience and curses for disobedience (Deuteronomy 28). Ezekiel's prophecies directly challenged this false security, declaring that Judah's persistent idolatry, pervasive social injustice, and flagrant covenant breaking had exhausted God's patience. The "end" specifically refers to the impending Babylonian invasion and the complete destruction of Jerusalem and its temple in 586 BC, a historical event that dramatically validated Ezekiel's prophetic warnings and underscored God's faithfulness to His covenant, even in judgment.
  • Key Themes: Ezekiel 7:6 powerfully contributes to several overarching themes prominent in Ezekiel and the broader prophetic literature. The most prominent is The Certainty and Immediacy of Divine Judgment. The emphatic repetition of "An end is come, the end is come" leaves no room for doubt or delay; the judgment is not merely a possibility but a decreed and present reality, actively manifesting. This theme is echoed throughout the book, particularly in its early chapters, which detail the reasons for God's wrath and the inevitability of His righteous response to sin. Furthermore, the phrase "it watcheth for thee" introduces the theme of Divine Oversight and Active Agency in Judgment. This is not a random calamity but a divinely orchestrated, purposeful act of justice, demonstrating God's sovereign control over history and His unwavering commitment to upholding His covenant, even through severe discipline. The judgment is personified as a vigilant entity, highlighting God's meticulous attention to the moral state of His people and His precise execution of consequences for their unfaithfulness, a concept also seen in passages describing God's active involvement in the affairs of nations, such as Isaiah 45:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • end (Hebrew, qêts', H7093): This word signifies an extremity, border, or ultimate conclusion. Its repetition in Ezekiel 7:6 emphasizes not merely a stopping point, but a definitive, absolute cessation or finality. It conveys the idea that a process of divine patience and warning has reached its ultimate limit, and the inevitable consequence is now at hand. This "end" is not merely a temporal close but a qualitative one, marking the termination of a particular era or state of affairs due to divine decree.
  • come (Hebrew, bôwʼ', H935): This primitive root is a versatile verb meaning "to go or come" in a wide variety of applications, including to arrive, befall, or come to pass. In this context, its repeated use with "end" ("An end is come, the end is come... behold, it is come") stresses the actualization and present reality of the judgment. It's not just approaching or threatened; it has actively arrived and is now unfolding. The shift from potentiality to actuality is central to the verse's urgency.
  • watcheth (Hebrew, qûwts', H6974): This root means "to awake" or "to arise," often with the idea of abruptness in starting up from sleep. The KJV's "watcheth" captures the sense of vigilance, but the literal "it has awoken" or "it has roused itself" implies an active, deliberate, and perhaps even aggressive, awakening of the judgment itself. It personifies the "end" as something that was dormant but is now fully alert and purposeful, ready to execute its mission. This conveys the intentionality and precision of God's justice.

Verse Breakdown

  • "An end is come, the end is come": This powerful double declaration immediately establishes the central message of the verse: the definitive termination of a period of grace and the commencement of judgment. The repetition ("bā' haqqēṣ bā' haqqēṣ") is a Hebrew literary device known as epizeuxis, used for intense emphasis and to convey absolute certainty and finality. It shatters any illusion of delay or escape, proclaiming that the long-warned-of doom is no longer a future possibility but a present, undeniable reality.
  • "it watcheth for thee": This clause introduces a striking personification of the "end" or judgment. The Hebrew verb "qûwts" (to awake, arise) suggests that this "end" is not a passive event but an active, vigilant, and purposeful entity. It has "awoken" or "roused itself" specifically "for thee"—meaning for Judah and Jerusalem. This implies that the judgment is not random or accidental but divinely orchestrated, precise, and targeted, having been patiently waiting for the appointed time to execute God's righteous decree.
  • "behold, it is come": This final phrase serves as a climactic exclamation, reinforcing the immediacy and undeniable presence of the judgment. The interjection "behold" (hinneh) draws the listener's attention to a sudden and significant event, emphasizing that what was foretold is now undeniably manifesting. It reiterates the theme of arrival and actuality, leaving no room for doubt about the inescapable nature of the impending catastrophe.

Literary Devices

Ezekiel 7:6 is rich in literary devices that amplify its urgent and severe message. The most prominent is Repetition, specifically epizeuxis, seen in "An end is come, the end is come" and reinforced by the concluding "behold, it is come." This emphatic repetition serves to underscore the absolute certainty, finality, and immediacy of the divine judgment, leaving no room for misinterpretation or delay. Another powerful device is Personification, where the abstract concept of "the end" is given human-like qualities: "it watcheth for thee" (or "it has awoken for you"). This imbues the judgment with a sense of active agency, vigilance, and deliberate purpose, suggesting that it is not a random calamity but a conscious, targeted, and inescapable force. Finally, the use of the interjection "behold" (Hebrew: hinneh) functions as Exclamatory Language, drawing immediate attention to the gravity and suddenness of the declaration, creating a sense of dramatic urgency and undeniable truth for the audience.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 7:6 profoundly articulates the biblical principle of divine accountability and the certainty of judgment for unrepentant sin. It underscores God's absolute sovereignty over history, demonstrating that His warnings are not idle threats but declarations of His righteous character and His commitment to covenant faithfulness. For Judah, the "end" signified the culmination of centuries of rebellion, idolatry, and social injustice, proving that God's patience, though vast, is not infinite. This passage serves as a stark reminder that while God is merciful and slow to anger, He is also just and will ultimately hold His creation accountable for their actions, ensuring that righteousness prevails and sin is dealt with. This theological truth resonates throughout Scripture, from the earliest covenants to the final consummation of all things.

REFLECTION AND APPLICATION

Ezekiel 7:6, while historically rooted in Judah's judgment, carries profound and timeless implications for all who read it. It compels us to confront the seriousness of God's warnings and the reality of consequences for persistent disobedience. In a world often prone to spiritual complacency or a dismissal of divine authority, this verse serves as a sober call to spiritual vigilance. It reminds us that God is not to be trifled with; His character is holy, and His justice is as certain as His love. This should inspire a healthy fear of the Lord, leading to genuine repentance and a renewed commitment to living in accordance with His revealed will. The immediacy conveyed by "behold, it is come" challenges believers to live with a sense of urgency, recognizing that our time on earth is finite and that spiritual realities are not distant concepts but present truths demanding our attention and response. It encourages us to examine our own lives, our communities, and our nations for any patterns of idolatry, injustice, or spiritual apathy that might invite divine correction, prompting us to seek God's face and walk in His ways before the "end" of any period of grace.

Questions for Reflection

  • In what areas of my life might I be complacent about God's warnings or commands?
  • How does the certainty of God's judgment shape my understanding of His holiness and justice?
  • What does "living with urgency" in light of this verse practically look like in my daily walk with Christ?
  • How can I better align my life and priorities with the understanding that God's "end" for sin is always a present reality?

FAQ

What does "An end is come, the end is come" specifically refer to in Ezekiel 7:6?

Answer: This declaration refers specifically to the imminent and unavoidable destruction of Jerusalem and the kingdom of Judah by the Babylonian Empire. For the prophet Ezekiel and his audience, it signified the culmination of God's patience with their idolatry, covenant breaking, and moral corruption. It was the "end" of their national sovereignty, their temple worship in Jerusalem, and their false sense of security, marking the definitive execution of the covenant curses outlined in Deuteronomy 28 for disobedience.

How does "it watcheth for thee" relate to God's character?

Answer: The phrase "it watcheth for thee" (or "it has awoken for you") personifies the impending judgment, implying that it is not a random or accidental event but a deliberate, active, and purposeful act. This highlights God's attribute of omniscience (He sees all sin) and justice (He acts righteously to address it). It demonstrates that God is actively involved in the affairs of humanity, meticulously observing the moral state of His people and orchestrating events to bring about His just decrees. It underscores that even in judgment, God is sovereign and intentional, ensuring that the consequences of sin are met with precision, as seen in passages like Psalm 33:13-15.

CHRIST-CENTERED FULFILLMENT

While Ezekiel 7:6 speaks of a historical "end" for ancient Judah, its profound theological undercurrents find ultimate fulfillment and re-interpretation in the person and work of Jesus Christ. The "end" that came upon Judah was a judgment for sin under the Old Covenant, a foreshadowing of a greater, eschatological "end" that all humanity faces. In Christ, the ultimate "end" to the power of sin and death has come. His atoning sacrifice on the cross marked the definitive end of the old covenant system, its sacrifices, and its inability to truly cleanse from sin, ushering in a new covenant of grace (Hebrews 8:13). The "end" that "watcheth for thee" in Ezekiel's day, a judgment for unrighteousness, is ultimately absorbed and transformed in Christ for those who believe. For the believer, the judgment for sin has already fallen upon Christ, who became sin for us (2 Corinthians 5:21). However, for those who reject Him, the "end" of the age will indeed come, and Christ Himself will be the righteous Judge before whom all must stand (Matthew 25:31-32 and John 5:22). Thus, Ezekiel's urgent warning of an "end" points forward to the decisive work of Christ, who brings either salvation and new life or final, just condemnation, depending on one's response to Him.

Copy as

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.
Copy as
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.
Copy as

Continue studying Ezekiel 7:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.