(26) Then shall they seek a vision.--Comp. Ezekiel 20:1-3. The three chief sources of counsel, the prophets, the priests, and the elders, are all represented as applied to in vain. God had forsaken the people who had rejected Him. (Comp. Proverbs 1:28, and the story of Saul's despair at his abandonment by God, 1Samuel 28:15.) In the following verse the trouble is described as affecting all classes alike, the king, the prince, and the people of the land, and, further, as being the fitting consequence and retribution of their own chosen way.

Here closes the first series of Ezekiel's prophecies, extending from the beginning of the fourth to the end of the seventh chapter. They were all uttered within the period of a year and two months. Like the following series (Ezekiel 8-19), they begin with a remarkable series of symbolic acts, or rather of descriptions of such acts, and are continued by plain prophecies. Ezekiel and his fellow-captives had now been between five and six years in exile, and they still looked to Jerusalem and the Temple as their pride and the strength of their nation, and doubtless many of them hoped to be able to return there to lead again their former lives. There could be no hope of affecting a thorough and lasting reformation among the people except by utterly dashing these hopes to the ground, and showing that the people must be led to repentance through a thorough humiliation and heavy punishment. Such is the purpose of these prophecies, and it is carried out with extraordinary vigour and power of language.

Verse 26. - Mischief... turnout. The combination reminds us of the "wars and rumours of wars" of Matthew 24:6. The floating uncertain reports of a time of invasion aggravate the actual misery (comp. Isaiah 37:7; Jeremiah 51:46; Obadiah 1:1). They shall seek a vision of the prophet, etc. The words paint a picture of political chaos and confusion. The people turn in their distress to the three representativtes of wisdom - the prophet as the bearer of an immediate message from Jehovah, the priest as the interpreter of his Law (Malachi 2:7), the "ancients" or "elders" as those who had learnt the lessons of experience, - and all alike in vain. (For illustrative facts, see Jeremiah 5:31; Jeremiah 6:13; Jeremiah 21:2; Jeremiah 23:21-40; Jeremiah 27:9-18; Jeremiah 28:1-9, and generally Micah 3:6; Amos 8:11; 1 Samuel 28:6; Lamentations 2:9.)

7:23-27 Whoever break the bands of God's law, will find themselves bound and held by the chains of his judgments. Since they encouraged one another to sin, God would dishearten them. All must needs be in trouble, when God comes to judge them according to their deserts. May the Lord enable us to seek that good part which shall not be taken away.Mischief shall come upon mischief,.... One misfortune or calamity after another; first one unhappy event, and then another, as was Job's case. The Targum is,

"breach upon breach shall come (o):''

and rumour shall be upon rumour; that the Chaldean army is in such a place; and then that it is in another place still nearer; and then that it is but a few miles off, and, will be here immediately: rumours of wars, as well as wars, themselves, are very distressing; see Matthew 24:6;

then shall they seek a vision of the prophet; apply to him for a prophecy, to know the event of things, whether and when they might expect a deliverance:

but the law shall perish from the priest; whose lips should keep knowledge, and from whose mouth the law, the doctrine and interpretation of it, might be expected; but now either there would be no priests at all; or such as were would be ignorant and unlearned, and incapable of instructing the people:

and counsel from the ancients; with whom it usually is; and which is of great service in a time of distress: this therefore adds greatly to the calamity, that there would be no prophet to tell them what should come to pass; no priest to instruct them; nor senator or wise man to give them counsel.

(o) So R. Sol. Urhin. Ohel Moed, fol. 96. 1.