Ezekiel 21:25

Eze 21:25 And thou, profane wicked prince of Israel, whose day is come, when iniquity [shall have] an end,

Ver. 25. And thou profane.] Or, Worthy to be wounded to death.

Wicked prince.] Zedekiah, who now hath his own told him plainly by a prophet. See the like done, 1Sa 13:13 1Ki 18:18 2Ki 3:13-14. {See Trapp on "1Sa 13:13"} {See Trapp on "1Ki 18:18"} {See Trapp on "2Ki 3:13"} {See Trapp on "2Ki 3:14"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 21:25-26. And thou, profane wicked prince of Israel — The words are directed to Zedekiah, whom the prophet calls profane and wicked, chiefly with respect to his breaking that solemn oath, uttered in the name of God, whereby he had engaged himself to be tributary to the king of Babylon. By this action he and his courtiers did great dishonour to the true God. The king of Babylon, it appears, kept the oath which he sware to them by his false gods, while they broke the oath which they sware to him by Jehovah! Thus disgracing the true God before the Babylonians and other heathen, who must needs entertain a contemptible opinion of that being, whose worshippers durst break the oath which they had sworn by him. Therefore with respect to this, as well as his unalterable regard to truth and the due observance of oaths, God could not but look with indignation upon the breach of their oath, and inflict punishment upon them for it. See note on Eze 17:15. Whose day is come — The day of whose calamity is near at hand, when he shall receive the due punishment of his iniquity. Remove the diadem — The original word is often used for the priestly mitre, but here it means some kingly ornament, probably the royal tire of the head. Take off the crown — Depose him from his kingly dignity. This shall not be the same — The kingdom shall never be what it has been. Exalt him that is low — This seems to be spoken of Jehoiachin, who was many years kept in prison at Babylon; but at length, as we read 2Ki 25:27, was taken out of prison, kindly treated, and advanced to great honour by Evil-merodach, king of Babylon. And abase him that is high — Namely, Zedekiah; who was to be pulled down from his throne, have his eyes put out, and be kept in prison the remainder of his days.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

21:25-27 This judgment would extend against Zedekiah, the corrupt and wicked prince of Israel, as well as against the people. Ezekiel identifies Zedekiah by title rather than by name, indicating that his office was also under judgment. He would be stripped of the emblems of royalty and brought low, while the Lord exalted the lowly. The old order would experience destruction. • the one appears who has the right to judge it: This coming judge is often understood to be the Messiah (cp. Gen 49:10). In this context, however, the Lord was handing Judah over to the Babylonians for judgment (see Ezek 23:24). Ezekiel was probably reshaping the traditional messianic oracle of Gen 49:10 into a message of imminent judgment by the hand of Nebuchadnezzar, acting as an agent of God. God temporarily took away the scepter from Judah because Israel’s rulers had sinned, but he would eventually give it back.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, Zedekiah, who practiced with the Egyptians to make himself high and able to resist the Babylonians.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

profane--as having desecrated by idolatry and perjury his office as the Lord's anointed. HAVERNICK translates, as in Eze 21:14, "slain," that is, not literally, but virtually; to Ezekiel's idealizing view Zedekiah was the grand victim "pierced through" by God's sword of judgment, as his sons were slain before his eyes, which were then put out, and he was led a captive in chains to Babylon. English Version is better: so GESENIUS (Ch2 36:13; Jer 52:2).

when iniquity shall have an end-- (Eze 21:29). When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (Eze 35:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. And thou profane wicked prince of Israel] Zedekiah, called here profane, because he had broken his oath; and wicked, because of his opposition to God and his prophet.

Whose day is come] Who in a short time shalt be delivered into the hands of thy enemies.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(25) Profane.—The prophet now turns from the people as a whole to the individual prince at their head. The word for “profane” is the same as is translated “slain” in Eze_21:14; it would be better rendered here, as there, overthrown. What is close at hand is described as accomplished.

When iniquity shall have an end.—Literally, at the time of the iniquity of the end. The same expression is repeated in Eze_21:29, and the meaning is plainly, at the time of that final transgression which shall be closed by the immediate manifestation of the Divine judgment. The representation of iniquity as being allowed to run a certain course through the Divine forbearance, and arrested and punished when it has reached its culmination, is a common one in Scripture. (See Gen_15:16; Dan_8:23; Mat_23:34-36, &c.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. profane wicked prince] Or, and thou wicked one, who art to be slain, prince of Israel. The sense “profane” is not quite certain, cf. fem., Lev_21:7; Lev_21:14.

when iniquity … an end] in the time of the iniquity of the end, i.e. when iniquity shall receive its final chastisement—in the downfall of the state and captivity of the king. Cf. Eze_35:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I will overturn, overturn, overturn, it,.... The crown and kingdom of Judah; which being expressed three times, has not respect, as Kimchi thinks, to the three generations, in which the crown ceased after the captivity, as those of Asir, Shealtiel, Pedaiah; and in the fourth generation was restored to Zerubbabel; for he was no king, nor was there any of David's line after; nor were the Maccabees or Hasmoneans properly kings; but the phrase denotes the utter abolition of the kingly power, and the certainty of it, which could not be restored, notwithstanding the attempts made by Gedaliah and Ishmael; all their schemes were overturned, and so in successive ages and may also denote and include the troubles that were in the Jewish state, not only during the captivity, but from that time unto the Messiah's coming; there were nothing but overturnings, overturnings till that time came:

and it shall be no more; a kingdom governed by one of the seed of the then present family, or of the seed of David; there shall be no more a king of his race, as there was not till Shiloh came, intended in the next clause:

until he come whose right it is; the right of the crown and kingdom of Israel; which belongs to Jesus the Messiah, being descended from a race of kings of the house of Judah, and of the seed of David: or,

to whom the judgment is (s); to whom the Father hath committed all judgment, Joh 5:22 all power of judging both his church and people, and the whole world:

and I will give it him; the crown and kingdom, which is his right; put him in the possession of it, as he was at his resurrection and ascension; and which will more fully appear in the latter day, when all kingdoms will become his; especially he has, and will appear to have, the throne of his father David, and of his kingdom there will be no end, Luk 1:31. This is understood and interpreted of the Messiah, by R. Abendana (t), a modern Jew.

(s) "cujus est judicium", Pagninus, Starckius; "vel jus", Junius & Tremellius, Polanus, Piscator. (t) Not. in Ben Melech, Miclol Yophi in loc.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Thou profane, &c. He speaks to king Sedecias, who had broken his oath, and was otherwise a wicked prince. (Challoner) --- Hebrew, "Criminal, (sentenced to die) wicked," &c. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Then; Zedekiah.

Profane; tainted with secret deep irreligious opinions, whence he despised God and his oath, and profaned the name of God. Prince: so much was his royal dignity lessened, that indeed he was rather a prince subject and dependent than a king.

Whose day, day of sorrows, and sufferings, and punishment, is at hand. Iniquity; the irreligion which is spread by thee among thy courtiers shall cease to spread itself, because of thy low estate. Or, when iniquity shall bring the fatal ruin of king and kingdom, and both shall be destroyed, and with the overthrow of your state the opportunities and means of sinning shall end too.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

25. Thou, profane wicked prince of Israel — Rather, “O deadly wounded wicked one, the prince of Israel” (R.V.).

When iniquity shall have an end — Rather, “in the time of the iniquity [or, punishment] of the end” (R.V.). Then Zedekiah shall be captured and the state overthrown “in the time of the end” (Eze_35:5). “The end” with Ezekiel was the “now” in which wickedness had reached its climax. It is a vital truth that every generation lives in the end of time.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And thou, profane wicked prince of Judah, etc.; better, with the Revised Version, O deadly wounded, etc., as in ver. 29, where the same word is translated in the Authorized Version as "slain" The Authorized Version follows the LXX and Vulgate, apparently in order to make the word fit in with the fact that Zedekiah was not slain, but carried into exile. The word "deadly wounded," or "sorely smitten," may rightly be applied to one who fell, as Zedekiah did, from his high estate. From the sins of the people the prophet turns to the special guilt of Zedekiah, who had proved unfaithful alike to Jehovah and to the Chaldean king, whom he had owned as his suzerain. His day had at last come, the time of the iniquity of the end of the last transgression which was to bring down on him the final punishment.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And thou - Zedekiah. Whose day - The day of sorrows, and sufferings, and punishment is at hand. Shall have an end - Shall bring the ruin of king and kingdom, and with the overthrow of your state, the means of sinning shall end too.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Yahweh gives Ezekiel his message to the ruler of Israel.

whose day of punishment has come

This is an idiom. AT: "whom Yahweh will now punish" (See: Idiom)

whose time of committing iniquity has ended

"at the time when Yahweh ends iniquity"

the turban

"the king's turban." A turban is a beautiful piece of cloth that kings wore wrapped on their heads as a symbol of their authority.

the lowly ... the exalted

This refers to people with low status and people who are exalted. AT: "those who are lowly ... those who are exalted" or "those with low status ... those with high status" (See: Nominal Adjectives)

It will not be restored

Here the crown represents the position of king. The kingship will not be restored until the Messiah comes. AT: "There will no longer be a king" (See: Metonymy)

the one comes who is assigned

This can be stated in active form. AT: "the one comes who I assign" (See: Active or Passive)

translationWords

profane

evil

rule

Israel

punish

iniquity

crown

exalt

lowly

humble

ruin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

You shall make a road for the coming, etc. These two roads symbolize the king of Babylon, who is leaving his country with the intention of going either to Jerusalem or to Rabbah of the children of Ammon. To whichever of the two of them the lot will fall for him by his divinations, he will march, as is delineated (verse 26): “For the king of Babylon stood, etc.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.