(27) And it shall be no more.--Literally, this also shall not be. After the emphatic repetition of "over-turn" at the beginning of the verse, it is now added that the condition which follows the overthrow shall not be permanent; "the foundations" shall be put "out of course," and everything thrown into that condition of flux and change, without permanent settlement, which was so characteristic of the state of Judaea until the coming of Christ.

Until he come whose right it is.--This is generally acknowledged as a reference to Genesis 49:10, "until Shiloh come" even by those who reject the interpretation of Shiloh as meaning "he to whom it belongs." The promise here made refers plainly both to the priestly and to the royal prerogatives, and a still more distinct foretelling of the union of both in the Messiah may be found in Zechariah 6:12-13. In Him, and in Him alone, will all this confusion and uncertainty come to an end; for, as Ezekiel's contemporary declared, "His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed" (Daniel 7:14).

Verse 27. - I will overthrow. The sentence of destruction is emphasized, after the Hebrew manner, by a threefold iteration (Isaiah 6:3; Jeremiah 22:29). It shall be no more. The pronoun in both clauses probably refers to the established order of the kingdom and the priesthood. "That order," Ezekiel says, "shall be no more." Keil, however, takes the second "it" - the "this" of the Revised Version - as meaning the fact of the overthrow. That also was not final; all things were as in a state of flux till the Messianic kingdom hinted at in the next clause should restore the true order. Until he come whose right it is. The words contain a singularly suggestive allusion to Genesis 49:10, where a probable interpretation of the word "Shiloh" is "he to whom it belongs;" or, as the LXX. gives it, τὰ ἀποκείμενα αὐτᾷ. The passage is noticeable as being Ezekiel's first distinct utterance of the hope of a personal Messiah. Afterwards, in Ezekiel 34:23, it is definite enough.

21:18-27 By the Spirit of prophecy Ezekiel foresaw Nebuchadnezzar's march from Babylon, which he would determine by divination. The Lord would overturn the government of Judah, till the coming of Him whose right it is. This seems to foretell the overturnings of the Jewish nation to the present day, and the troubles of states and kingdoms, which shall make way for establishing the Messiah's kingdom throughout the earth. The Lord secretly leads all to adopt his wise designs. And in the midst of the most tremendous warnings of wrath, we still hear of mercy, and some mention of Him through whom mercy is shown to sinful men.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, John 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, Luke 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.