Ezekiel 17 commentary

Mighty conquerors are aptly likened to birds or beasts of prey, but their destructive passions are overruled to forward God's designs. Those who depart from God, only vary their crimes by changing one carnal confidence for another, and never will prosper.

The parable is explained, and the particulars of the history of the Jewish nation at that time may be traced. Zedekiah had been ungrateful to his benefactor, which is a sin against God. In every solemn oath, God is appealed to as a witness of the sincerity of him that swears. Truth is a debt owing to all men. If the professors of the true religion deal treacherously with those of a false religion, their profession makes their sin the worse; and God will the more surely and severely punish it. The Lord will not hold those guiltless who take his name in vain; and no man shall escape the righteous judgment of God who dies under unrepented guilt.

The unbelief of man shall not make the promise of God of none effect. The parable of a tree, used in the threatening, is here presented in the promise. It appears only applicable to Jesus, the Son of David, the Messiah of God. The kingdom of Satan, which has borne so long, so large a sway, shall be broken, and the kingdom of Christ, which was looked upon with contempt, shall be established. Blessed be God, our Redeemer is seen even by the ends of the earth. We may find refuge from the wrath to come, and from every enemy and danger, under his shadow; and believers are fruitful in him.

In this chapter the Prophet shows that the Jews were utterly foolish in thinking themselves safe, since they had God as their adversary. At the end of the chapter he promises indeed the restoration of the Church, and heralds the kingdom of Christ: but the principal part of the chapter is consumed with this teaching, that the Jews were utterly foolish in promising themselves safety for the city, the temple, and their kingdom: for, as it now appeared, they had violated the covenant of God and he had rejected them. When deprived of God’s help, what could they do? This was egregious folly to hope for a prosperous state of their kingdom when their power was diminished and cut off, and they were reduced almost to the very last straits. But since the Prophet’s discourse came be understood without a knowledge of the history, I shall therefore make a beginning: When Nebuchadnezzar appointed Zedekiah king, he also made him tributary to himself. He was made king at the will or rather by the lust of the king of Babylon, when Jeconiah was led captive. (2 Kings 24:15-17; 2 Chronicles 36:10; Jeremiah 37:1.) Jeconiah had not sinned greatly, but when he saw himself unable to resist, he surrendered himself with his mother and children; he was carried away to Babylon, and there was treated humanely and even splendidly, although not royally. Nebuchadnezzar, foreseeing much trouble if he set any of his satraps over Judea, and fearing daily tumults, appointed Mattaniah king, to whom he gave the name Zedekiah; this was the last king: already, as I have said, the royal dignity was greatly diminished: it was tributary to Nebuchadnezzar, and Zedekiah’s sway was but precarious. His position depended on the will of his conqueror, and he who placed him on the throne could remove him as often as he pleased. A little while afterwards, when he saw that Nebuchadnezzar was at a distance, he made an agreement with the king of Egypt, and thought he should have sufficient help if Nebuchadnezzar were to return again with an army. And the Egyptians, as we have elsewhere said, were sufficiently desirous of this treaty. For they saw the Babylonian monarchy gradually increasing, and it was probable that, when the Jews were utterly subdued, Nebuchadnezzar would not be content with those boundaries, but would attack Egypt in like manner, and absorb that kingdom, as he had done others. Hence a reason for their entering into the treaty was at hand, since the king of Egypt thought that Judea would be a defense if Nebuchadnezzar should come down with his army: and certainly the Jews must receive the assault first. Whatever be the meaning, Zedekiah, through despising his oath, as we shall see, revolted to the Egyptians, and when Nebuchadnezzar afterwards demanded tribute, Zedekiah refused, through reliance on that covenant which he had made with the Egyptians. We now see how foolish the Jews were in sleeping carelessly in that miserable state to which they had been reduced. For when their power was unbroken they could not sustain the attack of the king of Babylon: their king was then a mere dead image, and nothing but a shadow: yet they indulged in pride not only against Nebuchadnezzar but also against the Prophets and God himself, just as if they were flourishing in wealth and power and complete prosperity. Hence Ezekiel now refutes and rebukes this arrogance. He shows how easy it was for the Babylonians to overthrow them again, since when they attacked them before they were subdued, they easily compelled them to surrender.

But I come to the words Son of man, set forth in enigma: the noun and the verb mutually answer to each other, hence any one may if he please render the Prophet’s words, by saying enigmatize an enigma: for the Prophet here speaks of allegorical language, חידה, chideh, signifies the same as “allegory,” where the words are different from the sense, that is, where the sense is wrapped up in obscure involutions: but we know that God sometimes spoke enigmatically when unwilling to be understood by the impious and disbelieving. But here the obscurity of the sentence has another meaning, namely, that the Jews should be waked up, and this prophecy should penetrate their minds: we know their extreme hardness, and hence if the Prophet had spoken simply and in his accustomed language, they had not been so attentive. This therefore is the reason why, God orders him to speak enigmatically. He now adds, משל ומשל, vemeshel meshel. We know that meshel is a remarkable sentence, and is the word used by Solomon as the title of his proverbs: משל, meshel, then, means the same as apothegm: but it is sometimes taken for likeness: and in this place God so denounces destruction upon the Israelites in an allegory, as to illustrate his language by a comparison, since otherwise it would have been obscure. Be this as it may, God so prefaced his address, that the Jews might acknowledge the message to be no common one, but that it ought to affect them seriously. The usual reason for speaking enigmatically does not hold good here, namely, that the Jews were unworthy of the doctrine of salvation, since the Prophet will very shortly explain what he had hitherto uttered in figure and allegory. It is indeed true, that Christ spoke in parables to the people, because the disciples alone were capable of familiar and pure teaching. Of unbelievers, also, Isaiah says, Prophecy shall be to you a sealed book. Hence I will speak with this people in a strange and barbarous tongue, and they shall not proceed beyond the rudiments. (Matthew 13; Mark 4; Luke 8; Isaiah 29:11, 12.) But, as I have said, the obscurity of this teaching was only a preparation, that the people should strictly attend to the subject here set before them.

Ezekiel 17:3-4

3. And say, Thus says the Lord GOD; A great eagle with great wings, longwinged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar:

3. Et dic, Sit dicit Dominator Iehovah, aquila magna, magna alis, longa penna Or, “wings” — there is a change of number. — Calvin. plena Or, “thick with,” “plentiful in.” — Calvin. plumis quae illis variae The number, though singular, is taken for plural, that is, “of divers colors.” — Calvin. erant venit ad montem Libanum, et accepit summitatem cedri.

4. He cropped off the top of his young twigs, and carried it into a land of traffick; he set it in a city of merchants.

4. Caput Or, “the top.” — Calvin. surculorum ejus avellit, et transtulit in terram mercatoris, The word כנען, cengnen, (or, chnaan,) is not a proper name, but is taken appellatively. — Calvin. in urbe mercatorum posuit eam. Or, “that top.” — Calvin.

Here the Prophet reasons from the greater to the less: for if Nebuchadnezzar was able to subdue the whole kingdom with ease, when as yet the Jews were untouched, how much more readily would he overthrow them when wretched and all but ruined: for nothing remained which was not threatened with ruin; and this is the meaning of the Prophet. But he compares King Nebuchadnezzar to an eagle, whom he says was great, and then with large or extended wings. There is no doubt that by wings, feathers, and plumes, he means the regions and peoples over which Nebuchadnezzar presided; for we know that the Chaldaeans possessed the monarchy of the East. Since, therefore, so many regions and people obeyed Nebuchadnezzar’s sway, it is not surprising that the Prophet calls him a great eagle, with ample wings, and with numerous feathers or plumes; for where he now says, מלא הנוצה, mela henotzeh, full of feathers, he will shortly say, רב נוצה, reb notzeh, many feathers, when speaking of the king of Egypt. He says, the wings were of divers colors; it is the same noun which the Prophet used in the last chapter, when he said that the people were clad in precious garments; for thus the Hebrews speak of Phrygian texture: hence he compares the wings of the king of Babylon to a woven garment, resplendent with various colors; for although Nebuchadnezzar held his throne at only one place, yet he had seized and subdued many tributaries on all sides. This, therefore, is the reason for this variety; — but I cannot proceed further at present.

PRAYER.

Grant, Almighty God, since you have treated us so liberally by opening the immense and inestimable treasures of thy grace, that being mindful of our condition we may always bewail it, and remember what we were when you desire to adopt us as sons, and how often and how variously we have provoked thee, and rendered thy covenant vain: Grant, also, that we may glorify thee in our shame, and perpetually magnify thy name by our humility, until we become partakers of that glory which your only-begotten Son has procured for us through his own blood. — Amen.

Lecture Fifty-First

WE began yesterday to explain the saying of the Prophet, that an eagle came to mount Lebanon, and there cropped off the top of a cedar, that is, the highest bough. Some interpreters seem to me to labor in vain about the word Lebanon. They think it means Jerusalem, and cite the passage in Zechariah where it is said, Open thy gates, O Lebanon. (Zechariah 11:1.) But Zecharia does not speak of the city here, but of the temple, because it was built of a great mass of cedar. But here Ezekiel means the land, and names Lebanon rather than other places, not only because that mountain was the remarkable ornament of the region on account of its lofty cedars, and balsam and aromatic trees, but because this was needful to complete his allegory. If he had said that an eagle had come to a city, it would have been absurd. Hence we see that the word Lebanon is taken for that part of Judea in which the most beautiful trees spring up and flourish. But he says, that it plucked off a bough, from the top of the cedars, because Nebuchadnezzar, who is intended by the eagle took away King Jeconiah as we said yesterday. Hence King Jeconiah is compared to a very lofty bough of a cedar, because at that time all thought that the kingdom was superior to every danger; for the Jews boasted that they were under God’s protection, and that the city was impregnable: hence that occurrence was incredible. Now the Prophet adds, that the eagle plucked off the head or summit of the boughs, as the Hebrews call the tender shoots; and here the word means the tender branches: and it means, as we shall afterwards see, the elders who were dragged away into exile. It took away the head into the land of the merchant We said that this was a mere appellative here, chnaan, because it follows a little afterwards in the plural number: בציר רכלימ שמו, begnir-reklim shemo, in the city of merchants he set it: he says, then, that the boughs were placed in a city of merchants. This name was given to Babylon, not only because it was a celebrated mart of trade, but because it was a firm and strong place of custody through the multitude of inhabitants, so that it was not easy to draw captives from it. For any one could easily be rescued from a solitude without resistance; but in a great concourse it is not so easy to plan or attempt anything. I do not doubt, therefore, that the Prophet means that the higher classes of the kingdom, together with Jeconiah, were shut up in firm custody that they should not escape. It follows —

Ezekiel 17:5-6

5. He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow-tree.

5. Et sustulit “He took.” — Calvin. e semine terrae, et posuit illud in agro seminis, That is, “a fertile or rich field.” — Calvin. sumpsit super aquas multas, tanquam salicem posuit illud.

6. And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.

6. Et germinavit, et fuit in vitem luxuriantem, humilem statura, ut respicerent palmites ejus ad ipsam, “The eagle.” — Calvin. et radices ejus sub ea essent: et fuit in vitem, et produxit palmites Or, “twigs.” — Calvin. et emisit propagines.

After Ezekiel has narrated that Jehoiacin was carried away with his counselors and the flower of the whole people, and was so deprived of his native country as to be without hope of return, he now says, that the eagle took up the seed in Judea, and placed it in a fertile land; for he calls it a land of seed, since it was cultivated and produced fruit abundantly. He says, that the seed was afterwards hidden in the soil, that it grew immediately, and became a luxuriant vine. He says also, that its roots were irrigated, like a willow planted by a river’s bed. The Prophet afterwards explains himself: hence it is sufficient to state briefly what he means. The seed, then, which he here means is Zedekiah, the last king. It is said to have been planted beside the waters; for his condition was tolerable, since the royal name and dignity and wealth was left to him. For although he was tributary, the kindness with which he was treated by Nebuchadnezzar was not to be despised, since, by the right of war, he was able to lead him captive. together with his nephew; for Zedekiah was the uncle of Jeconiah or Jehoiacin. But he said, that this vine, which sprang from a seed or germ, grew so that it was of low stature; the Prophet means by these words, as we shall afterwards see, that Zedekiah was not a king, that he was restrained by a bridle from daring to rebel against the king of Babylon; and hence it is added, that its branches turned towards the eagle, and its roots were under him; but in the next clause Ezekiel announces, that it became a vine which set forth branches, and shot forth boughs, which he repeats again, that Zedekiah’s ingratitude may appear the greater, who, not content with his moderate confinement, perfidiously revolted from the king of Babylon, through reliance on the new treaty, on which we touched yesterday. It now follows —

Ezekiel 17:7

7. There was also another great eagle with great wings and many feathers: and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation.

7. Et fuit aquila una That is, “another eagle.” — Calvin. magna, magnis alis, et copiosa plumis: et ecce vitis ista collegit radices suas ad eam, That is, “applied.” — Calvin. et palmites suos emisit ad eam, ut irrigaret ipsam alveis Or, “beds, or rows or furrows,” ערגות, gnergoth, signifies properly “furrows.” — Calvin. plantationis suae. Or, “in its plantation,” to make the sense clearer. — Calvin.

He now detects, under a figure, the perfidy of Zedekiah, since he very soon applied himself to the king of Egypt, and bent his roots and branches towards him, that they might be irrigated. I do not disagree with the opinion of those who think that the Prophet alludes to an Egyptian custom; for we know that they dug furrows through which water flowed through the whole region: hence the fruitfulness of the soil; and thus Egypt is elsewhere compared to a garden. (Deuteronomy 11:10.) Whatever the meaning is, the Prophet shows that Zedekiah was deceived by a foolish confidence when he thought himself safe under the protection of the king of Egypt; for he had said that the seed was so planted that the vine did not rise to a great height, but spread itself under the wings of the eagle. But Zedekiah despised the king of Babylon, thinking that he should improve his condition by entering into a treaty with the king of Egypt. It now follows —

Ezekiel 17:8

8. It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.

8. Super agrum bonum That is, “in a good soil.” — Calvin. juxta aquas multas Or, “copious.” — Calvin. ipsa plantara erat, ut produceret folia, et proferret fructum ut esset in vitem magnificam. Or it is usually rendered, “others have a beautiful vine:” אדר, ader, signifies properly to strengthen: hence it may be translated a strong vine; but here it means beautiful, elegant, or superb. — Calvin.

He exaggerates the ingratitude of Zedekiah, because, as we have said, he had been treated humanely by the king of Babylon; for he had been but a private man till that time: he was elevated to a throne and to a sway over the people beyond his expectation, and he had an avenger if any one despised him. For when he was tributary to the king of Babylon, he would doubtless have been assisted by him in adversity: hence his revolt was less excusable, since he had been treated liberally beyond all anticipation. For this reason it is said, the vine was planted in a good soil, and near many waters, that it might put forth branches and bear fruit, so that it might be a goodly vine. It follows —

Ezekiel 17:9-10

9. Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof.

9. Dic, Sic dicit Dominator Iehovah, An feliciter aget? Or, as they commonly say, “shall it prosper?” — Calvin. an non radices ejus evellet? et fructum ejus succidet? et siccabit omnes surculos germinis ipsius, ut arefiat Or, “grow dry.” — Calvin et non brachio magno et populo multo ad tollendum It is a noun put in the place of an infinitive, “for taking it away,” or” for its being taken away.” — Calvin. e radicibus suis.

10. Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.

10. Et ecce plantata: an prosperabitur? That is, “shall it do prosperously or happily?” or, “shall it have good success?” for prosperari is not a sufficiently classical word, unless derived from prosperare, used by Horace, and so is passive. — Calvin. an non cum attigerit Or, “shall have struck or touched,” for it signifies either. — Calvin. ipsam ventus orientalis arescendo arescet super areas Or, “furrows.” — Calvin. plantationis suae scet?

Here God announces that this vine could not flourish any longer and bring forth fruit; for it had been planted to flourish under the shadow of an eagle, and it had removed itself away. Nothing therefore remains, than that the former eagle should avenge the injury committed against it. This is the meaning of the passage: hence he says, Shall it prosper? Shall not the eagle tear up its roots, and cut off its fruit? Ezekiel assumes this principle, that the vine could not be otherwise preserved than by the power and aid of the eagle which had planted it; for when it passed away from that eagle to another, the Prophet says that the end of the ungrateful vine was at hand; all the leaves of its branches shall wither, and so be dried up, and that not in, a mighty branch, nor in much people. It is certain that Nebuchadnezzar was accompanied with a great army when he came down upon Judea. But the Prophet means, even if Nebuchadnezzar had only brought with him a small band, yet Zedekiah could not remain king, since destruction awaited him through perfidy and revolt, as will afterwards be said. The Prophet often speaks by concession, as if he had said that, by a singe blast, Zedekiah and all the people would wither away, since he could not remain in safety unless he drew sap from his own root; but he had removed his root elsewhere, and so Ezekiel pronounces that he must immediately wither away. It was not then in the power of much people to tear it from its own roots; for Zedekiah had purposely cut off his own roots, when, through his own levity, he had transferred himself to the king of Egypt Behold, says he, he had been planted; but should he have good success? as if he had said, it is vain for Zedekiah to hope for safety from him, whom his own perfidy prevented from befriending him; and therefore the comparison of an east wind is added: since then the east wind has struck it, will it not wither and decay, even upon the furrows of its branches? that is, although it has furrows whence it may expect perpetual moisture; for Egypt was, as we have said, artificially watered; and the Prophet describes Zedekiah’s state just as if the king of Egypt were nourishing him by a stream of water: upon his beds, or furrows, will he wither when the east wind shall strike it. We know that the east wind destroys the fruits in that region, and so it is often mentioned in a bad sense. It now follows —

Ezekiel 17:11-16

11. Moreover the word of the LORD came unto me, saying,

11. Et fuit sermo Iehovae ad me, dicendo,

12. Say now to the rebellious house, Know ye not what these things mean? tell them, Behold the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon;

12. Dic quaeso, “Say now.” — Calvin. domui rebelli Or, “bitter.” — Calvin. an non cognoscitis quid hoc sit? dic, Ecce venit rex Babylonis Hierosolymam, et abstulit regem ejus, et proceres ejus, et adduxit eos ad se Babylonem.

13. And hath taken of the king’s seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land:

13. Et sumpsit e semine regio, et percussit cum eo foedus, et descendere fecit Lead him to take.” — Calvin. ad jusjurandum: et fortes terrae accepit,

14. That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.

14. Ut esset regnum humile, ac ne se afferret, ut servaret foedus suum; ut staret in ipso.

15. But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered?

15. Et rebellis fuit ei ad mittendum nuntios suos in Egyptum, ut darentur equites, et populus multus. An feliciter aget? an evadet qui hoc fecit? et qui irritum fecit foedus an evadet? “The copula is here redundant, or is taken for a note of interrogation.” — Calvin.

16. As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die.

16. Vivo ego, dicit Dominator Iehovah, si non in loco regis qui regnare fecit eum, cujus sprevit jusjurandum, et cujus irritum fecit foedus cum ipso in medio Babylonis moriatur.

An explanation of the allegory is now added. The figure being dropped, God shows what he had hitherto set forth enigmatically. We said the object of the allegory was to induce the Jews to apply their minds more diligently to the Prophet’s destruction; for if he had used common and ordinary language, we know how carelessly they were accustomed to despise all rebukes and threatenings; but a riddle, while it held them in suspense, at the same time roused them, and so they were prepared for receiving the instruction which now follows. God says, therefore, that the king of Babylon came to Jerusalem. This reason has induced some to think that Lebanon is metaphorically called Jerusalem, but falsely, as we have already said. As long as the Prophet spoke figuratively, the parts ought to be mutually fitted to each other, as a tree and its branches have some connection with an eagle. The king of Babylon came to Jerusalem, and took the king away, and the elders, and led them off to Babylon. Although the Jews thought to be sufficiently moved by simple narrative, yet God here reproves them, because he saw how sluggish they were. First, he calls them a rebellious house; then he asks, Whether they know the meaning of all this? This is a kind of reproach by which God reminds them of their stupidity; since that riddle was not so obscure as to prevent them from understanding what had happened, unless they had been destitute of reason and judgment. But the Prophet thrusts at them more pointedly, by calling them a rebellious house, although at the same time he obliquely reproves their stupidity in not immediately perceiving the meaning of the riddle. He now adds, that the king of Babylon had taken from the royal seed. We said that Zedekiah was the uncle of Jehoiakim: he was placed on the throne beyond all expectation; because, if Jehoiakim had begat sons when he was still secure, they would have been his successors: hence it was an extraordinary advantage to Zedekiah in being placed on the throne. But he says, that he was so created king, that the king of Babylon made a covenant with him, and induced him to take an oath. Here God shows that, humanly speaking, Zedekiah’s revolt could not prosper; for even profane men are always persuaded that the perfidy of him who breaks his word will not go unpunished, especially in treaties, which are held sacred by common consent. Since, therefore, the sacredness of treaties was so great, that they could not be violated without weakening the bonds of society, hence the general persuasion that the falsehood of all truce-breakers will turn out unhappily. Now, therefore, God leaves his own cause, and takes up that of King Nebuchadnezzar: Behold, says he, you was made king by gratuitous liberality: a conqueror indeed imposed conditions upon thee, but still thy state was desirable — you could rule your own people splendidly and with moderate dignity: now, because thy covenant has been despised, and your oath broken, you has been ungrateful to the king of Babylon, who had bound thee to himself by his munificence: how can this perfidy prosper? Now, therefore, we see the Prophet’s meaning, when he says that the king of Babylon made a treaty with King Zedekiah, and took an oath of him: this is added for the sake of amplifying; for although men never enter into treaties without a mutual oath, yet Ezekiel seems to have doubled the crime of Zedekiah, when he expresses that an oath intervened. He says that he took the strong of the land, namely, as hostages. There is no doubt that Nebuchadnezzar assembled this troop around him that the Jews might be more quiet: for he knew the turbulent character of the nation, and that the maintenance of so many was expensive: but, as I have said, it was his plan to hold the whole country at peace in this way. But Zedekiah rendered his own brothers and relations liable to death, since Nebuchadnezzar might be induced, by just anger, to slay them all. Hence Zedekiah’s revolt was the betrayal of his brothers: for this reason the Prophet adds, that the strong ones of the people were led away to Babylon; that is, those of the first rank, who were held in honor by the people.

He now adds, that the kingdom might be humbled. Zedekiah then could not pretend error, nor turn his back, as if he had been outwitted by the cunning and secret counsels of the king of Babylon: for Nebuchadnezzar dealt with him openly, and proscribed the conditions on which he wished him to reign. Since, then, the king of Babylon showed Zedekiah openly and sincerely what he wished him to do, that wretched man could not say that he was imposed upon, and not made sufficiently aware of the cunning of the king of Babylon: no such excuse was left to him. And therefore the Prophet clearly expresses that Nebuchadnezzar imposed conditions upon Zedekiah, that his kingdom should be lowly, so as not to lift itself up, but that it should keep the agreement. This was most equitable: for when he appointed a king, he might have imposed upon him very hard conditions, but he was content with moderation, which was surely tolerable even among the best friends. For he made a treaty with him, and then he wished the kingdom to be lowly for its preservation. For it is just as if the Prophet had said, that Nebuchadnezzar thought of nothing else than that Zedekiah might reign in peace; and since he saw it to be useful to the king and the whole people to be restrained within some bounds, he followed that plan. Since, then, Nebuchadnezzar consulted the public advantage by this method of action, Zedekiah was the more wicked in not allowing his own safety to be consulted, since nothing was better or more desirable than for him to remain humble, and not to raise himself up to his own destruction, as afterwards happened. It now follows, that he rebelled by sending his messengers into Egypt, that they might give him horses and much people. These points ought to be mutually compared; that the contrast might correspond: Nebuchadnezzar regarded nothing else but the peace of the country, for he wished to prevent all fears and disturbances. What, then, was Zedekiah? a rebel. And why? for sending messengers to Egypt to fetch many troops of both horse and foot to succor Judea against Nebuchadnezzar. After the conclusion of the war he had done nothing hostile, for it was a part of his paternal anxiety to give them a king of their own nation, and so to set the whole country at rest, that there should be no occasion for tumult. Why, then, should Zedekiah seek help from the Egyptians? Thus we see that the Prophet is removing from him all excuses for self-defense. He now adds, shall he prosper? shall he who has acted thus escape? The Prophet asks with emphasis; because, as I have said, this persuasion was engraved on the minds of all, that vengeance must overtake all the perfidious, especially if they had violated their oath in treaties. The Prophet, therefore, does not simply pronounce that Zedekiah should perish through violating the treaty, but he rises more confidently, and inquires, as of a thing settled and undoubted, Shall he prosper? shall he who has planned such a crime escape? He now adds, shall he who has violated a treaty escape? This repetition is not superfluous: he had formerly said, shall he who has done this escape? he immediately repeats, shall he who has violated a treaty escape? There was nothing obscure in the first clause: but the Prophet added this, not for the sake of perspicuity, but to give more weight. to the sentence. The conclusion is, that it was not possible to escape God’s vengeance for such perfidy, as we shall treat the point more at length tomorrow.

It now follows, As I live, says the Lord Jehovah, in the dwelling of the king who placed him on a throne, shall he die. Although the Prophet had sufficiently shown that Zedekiah could not escape the penalty of his revolt, yet God here again comes forward, and swears by himself, or by his life, that he would punish Zedekiah. Hence the great stupidity of the people appears, for God never acts falsely by his own name, or brings it forward in vain, but when necessity demands it, he swears by himself. And by his own example he prescribes to us, that we should not rush rashly upon an oath, but be sober in this respect. But God swears that Zedekiah should die on the spot, that is, at the capital of the king who put him on the throne; that is Babylon, where he died: and yet he did not see Babylon, because his eyes were put out at Riblath, as we saw elsewhere. (Jeremiah 39:7; Jeremiah 52:11.) But the Prophet simply denounces the penalty, that he should die in exile, and in the dwelling of the king who had placed him on his throne, and from whose covenant he had departed, and whose oath he had despised.

PRAYER.

Grant, Almighty God, since you show thy regard for mutual fidelity between man and man, that we may so conduct ourselves in every way that we may not deceive our brethren, but assist each other with sincere affection: Grant, also, that with true consent we may afford thee that confidence which you require, and which we are bound to pay thee; since you desire not only to enter into covenant with us by means of your only-be-gotten Son, but also to seal it with his blood, until we enjoy that inheritance which you have obtained for us by the sacrifice of his death. — Amen.

Lecture Fifty-Second.

Ezekiel 17:17

17. Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:

17. Et non in exercitu magno, et in multitudine multa faciet cum eo Pharao in praelio, fundendo aggerem, et extruendo turrem Or, “turrim.” — Calvin. ad excidendum animas multas.

As Ezekiel has before pronounced that there was no need of great forces when God wished to punish Zedekiah by means of the king of Babylon; so he now teaches, on the other hand, how great and powerful an army Pharaoh would collect, and yet it would profit nothing, since Nebuchadnezzar would be victorious. Some interpreters explain the passage otherwise, namely, that Pharaoh would not perform his promise; for kings are accustomed to boast of their supplies when they enter into treaties: they promise 50,000, but only supply 10,000. They think, therefore, that these vain promises by which Zedekiah was deceived are here reproved, since Pharaoh boasted that he would come with very great forces, so as easily to repel the Babylonian army. But the sense which I propose is far more suitable, namely, that whatever Pharaoh should attempt, it would fail to assist him. Although he should come well attended, and oppose the Chaldaeans by immense forces, yet he should effect nothing in battle with him: although this may be true equally of Zedekiah as of the king of Babylon. For Pharaoh did nothing with King Nebuchadnezzar, since he was quickly compelled to retreat into his own territories, and could scarcely defend his own kingdom, for he did not succeed against Nebuchadnezzar: and he did Zedekiah no good, since he did not assist him in his misfortunes, as he had promised. But as far as concerns the general sense, we see that the Prophet means that Zedekiah would be deceived although Pharaoh should faithfully perform his promises, since he was undertaking an expedition against the will of God, which must turn out disastrous. He adds, when he shall throw up a mound and build a tower, (towers are meant, for there is a change of number,) as is customary in besieging cities. This thought to be referred to Nebuchadnezzar, for he began to cast up mounds and build towers against Jerusalem when Pharaoh led away his army. Since Nebuchadnezzar could not contend with both the Egyptians and Jews together, he raised the siege and set out to meet Pharaoh, who, when conquered, retreated with trembling within his own boundaries. Nebuchadnezzar afterwards returned, and after preparing all things, he did not desist till he had stormed the city. Now Ezekiel means this, that Pharaoh would come to his help in vain, when Nebuchadnezzar began to cast up his mounds and build towers against the city. It follows —

Ezekiel 17:18

18. Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and has done all these things, he shall not escape.

18. Sprevit jusjurandum ad abolendum foedus, et ecce porrexit manum suam: et totum hoc fecit, non evadet. Or, “be liberated.” — Calvin.

Ezekiel repeals again, that, even speaking, Zedekiah could not succeed, since he violated the treaty for we yesterday said that this persuasion is always fixed in men’s minds, that treaties are sacred, and cannot be broken with impunity. Since, therefore, the sacredness of treaties was always prevalent among men, Ezekiel here pronounces that the issue would be disastrous, because Zedekiah despised his oath when he broke the treaty after stretching out his hand. He describes a gesture, as I think, customary among men — that of stretching forth the hand when they wish to witness a covenant. The alliance, then, between the Egyptians and the Jews is here described by an outward gesture, because Zedekiah stretched forth his hand, and yet had violated it in this way: but since he perfidiously revolted from King Nebuchadnezzar, to whom he had pledged his faith, he has done all this, says he, therefore he shall not be liberated. It follows —

Ezekiel 17:19

19. Therefore thus says the Lord GOD; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.

19. Propterea sic dicit Dominator Iehovah, Vivo ego, si non jusjurandum meum quod sprevit, et foedus meum quod irritum fecit, rependam Or, “I will throw it back.” — Calvin. in ejus caput.

The former sentence is confirmed. The Prophet had spoken after the usually received manner when he said that Zedekiah’s perfidy would not be unrevenged; but he now brings forward God as the speaker, because, unless he appeared as an avenger of perfidy, mankind would scarcely ever be seriously persuaded that punishment was prepared for perjurers and truce-breakers. As I have said that this opinion was fixed in the hearts of all, so it must be understood that this opinion was received, and that men were fully persuaded of it: but persuasions which are called “common” κοίνας ἐννοίας. — Calvin. vanish away; there are common thoughts which are almost born with us, and follow nature, but they are not firm, because the profane do not hold the principal point, that God is the judge of the world: this sentence, therefore, is added of necessity. Now God swears that Zedekiah should suffer punishment, because he had despised the oath and rendered the covenant void. But we must notice the epithet; for God calls the oath and the covenant his own: he has despised, says he, not simply the oath, but mine: he has violated my treaty. The reason of this language is, that God wishes fidelity between man and man to be cultivated: and so he detests all perjury and all frauds. Now, since there is no more sacred method of contracting a treaty than by solemn rites, there also God shows his judgment in a peculiar manner. In fine, we may deservedly call him the guardian of treaties; for when heathens entered into treaties, they were accustomed to bring forward the name of Jupiter the supreme, because they thought he would inflict vengeance on all who violated their pledge. But God here comes forward, not like an imaginary Jupiter, but because he wished confidence to flourish in human society; since, unless men act sincerely to each other, all society would be broken up. This, then, is the reason why Ezekiel says that the treaty struck with King Nebuchadnezzar was divine, since God would be its vindicator. Meanwhile we must remark that this treaty was lawful and pleasing to God. (Jeremiah 27:17.) And we see from Jeremiah 28 and Jeremiah 29., that God wished the Jews to suffer under this disgrace for a time. For King Zedekiah, if he had truly discharged his office, was an image of the Messiah, the first-born among the kings of the earth: Hence it was unworthy of him to become tributary to a profane monarch and a cruel tyrant. But since God had so imposed slavery on his own people, Zedekiah ought to be under the yoke, as it is there said, Be you servants to King Nebuchadnezzar and live; that is, there is no other method of obtaining safety, unless you suffer the Chaldaeans to rule over you, and you bear their sway calmly, since Nebuchadnezzar is God’s scourge. This covenant, as I have said, was approved by God, otherwise he could not have been its avenger. We know that there are three kinds of treaties. When there has been war between two kings, if the conqueror wishes to spare his enemy, he receives him into covenant, but imposes conditions at his own discretion. We know that the Romans followed that custom, since it was too difficult for them to hold in subjection all whom they had subdued, and especially at the beginning; and thus they entered into treaties with many tribes under many circumstances. Another sort of agreement is, that between either kings or people when at variance with each other; but before they actually engage, they make a truce with each other, and so remove the occasion of the war — this is another kind. Lastly, those who never were enemies enter into an alliance; and such was the treaty between Zedekiah and the king of Egypt. For they wished to be cautious, and to anticipate the danger which he feared from the Chaldaeans; and hence he entered into the agreement,. Thus the Israelites were formerly joined with the Syrians, and afterwards with the Assyrians. So we saw that the Jews committed adultery when they ran about first to Egypt, then to Assyria, and then to Chaldaea. But this treaty, of which mention is now made, was necessary; for Zedekiah could not escape from embracing the conditions imposed on him by King Nebuchadnezzar. For this reason God pronounces himself the avenger of perfidy.

It is now asked, Whether we may never break our word when any one has been violently attacked, and promised what was otherwise unjust? The reply is at hand, that God’s name is more precious than all human advantages. If any one, therefore, object that he was deceived, and oppressed by unjust conditions, still God’s name must prevail. Hence we must always weigh what is due to the name of God; and hence we shall readily conclude that those can never be excused who violate their engagements on the pretext of being violently compelled, or induced by fraud, or not allowed the liberty of considering whether their promise was according to equity. For this reason, also, it is said in the 15th Psalm, (Psalm 15:4,) that the sons of God swear and suffer loss, because when God’s, name has been interposed, no utility ought to be of such importance as to outweigh the oath that has been taken. And so not without reason God now pronounces that he would avenge the perjury which Zedekiah had committed, since, in truth, we cannot depart from promises which have been sanctioned by an oath in God’s name, without seeming to slight the Almighty himself. Meanwhile, it is certain that there was another reason why God punished the Jews; but here, as I have previously shown, the Prophet mentions what was more familiar to men. The first cause of the destruction of the city and of the whole kingdom, was idolatry, as we saw before, and then the many crimes of the people were added. For from the period of the corruption of true religion, the pollution of many vices increased through the city and the whole land. Hence it happened that God destined his people to destruction; hence also King Zedekiah was deprived of sight. For, as the sacred history testifies, God wished to destroy the whole people: for this reason Zedekiah fell, and provoked the Chaldaeans against him. We see, therefore, that there is a continued series of causes in the eternal providence of God, but not as the Stoics supposed; for they concocted their fate from complex windings or implicit causes, without any will of Deity in that confusion. But God, as I have said, has different reasons why he does one thing or another. Some causes are remote and incomprehensible to us, and others manifest to us: so the proximate cause of the destruction of the people was the revolt of Zedekiah from King Nebuchadnezzar; but there was another more important reason, namely, that the people deserved to perish. Hence Zedekiah was rendered blind by the just judgment of God, since he passed over perfidiously to the king of Egypt, and so armed himself against King Nebuchadnezzar. But we must hold that the reason universally manifest is here reviewed. It follows —

Ezekiel 17:20

20. And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me.

20. Et extendam Or, “I will spread.” — Calvin. super ipsum rete meum, et capietur in plagis meis, Some translate “drag-net,” but erroneously, for the word is derived from hunting. — Calvin. et venire faciam ipsum Babylonem, et judicabo Or, “plead in a trial.” — Calvin. cum eo illic de transgressione Or, “prevarication.” — Calvin. qua praevaricatus est contra me.

Here he points out the kind of punishment which he was about to inflict on King Zedekiah. He had said generally that his perfidy should fall upon his own head, but he now proceeds further, namely, that Zedekiah should be a captive. For God might chastise him by other means, but the prophecy was thereby confirmed, since the Prophet had clearly threatened Zedekiah as we see. But he speaks in the person of God that his language may have more weight. I will spread my net, says God, and he shall be taken in my snares. The passage is metaphorical, but it best explains what often occurs in Scripture, namely, that while the impious take first one course and then another, they are agents of God who governs them by his own secret virtue, and directs them wherever he wishes. As, therefore, men false up all things confusedly, and are, as we see, driven about hither and thither by their lusts, and disturb heaven and earth; yet God moderates their attacks by his secret providence. We gather this from the Prophet’s words when he calls the army of the king of Babylon, and his plans, and the apparatus of war, God’s net and snares. Although Nebuchadnezzar was impelled by his own ambition and avarice, and did not suppose himself under the divine sway, yet we see what the Spirit pronounces. And we must diligently observe this doctrine, because, if we repose on the paternal solicitude of God, although armies surround us on all sides, yet we may confide securely, and await the end with quiet and tranquil minds, since men can do nothing without God. But when we provoke God’s wrath against us, we must bear in mind, that while men have their reasons for being hostile to us, yet God governs them, or that they are his nets or snares, as the Prophet here says.

I will bring him, says he, to Babylon, and there will I dispute with him in judgment, according to the prevarication by which he has prevaricated. Not only did God dispute with Zedekiah there, but he inflicted a heavy and formidable judgment upon him in Riblah, when he saw his own sons put to death first, and then his own eyes were put out, and then he was bound by chains. But he almost pined away in his captivity, and was treated shamefully even unto death; for this reason God says that he would judge him at Babylon: and yet there will be nothing out of place if we comprehend Riblah also. For although Zedekiah had been partially punished before he entered Babylon, yet God there inflicted his own sentence, after he was dragged from his country and led into exile. He was buried indeed not without honor, as we saw in Jeremiah, (Jeremiah 34:5,) for they bewailed him at his burial — Alas, my brother! alas, O master! as the Prophet says: yet till his death he was like the vilest prisoner, for he pined away in his chains, and was meanly clothed, when the king treated Coniah nobly and splendidly: hence Zedekiah’s captivity was the seal of this prophecy for Ezekiel could not have pronounced this sentence, unless he had been the organ of the Holy Spirit. It follows —

Ezekiel 17:21

21. And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the LORD have spoken it

21. Et omnes profugi ejus in omnibus copius ejus in gladio cadent: et qui residui erunt ad omnem ventum dispergentur: et cognoscetis quod ego Iehovah loquutus sim.

The Prophet now descends to the whole people, especially to the soldiers, whom Zedekiah himself thought would be fit guardians of the city. He says, then, thus shall all his forces be dissipated, so that they shall be dispersed hither and thither and all by the sword. By these words he means the slaughter of the army, since as long as soldiers stand in their own ranks they sustain and repel a hostile attack; but when they are dispersed, every one is subject to the enemy, and hence a promiscuous slaughter arises. He says, therefore, that Zedekiah’s soldiers would be fugitives amidst all their bands: that is, although he had a large army, yet all his forces should be dispersed, and while each should consult his own advantage, he should fall into the enemy’s hands: thus, all shall fall by the sword; then those who remain shall be dispersed towards every wind. We saw the same thing before, for when the Prophet had declared that all the people should suffer by the sword, he added, at the same time, that all the survivors should be fugitives, just as if any one should throw out refuse or hair which the wind would blow hither and thither. Hence he repeats the same now, namely, that the whole people would be like a torn body, since if they escaped the sword, yet they would find no place of rest. Hence while a few would flee to Egypt, some to the Moabites, and others to the neighboring nations, the whole body of the people, would be dissipated. He adds, and you shall know that I Jehovah have spoken. We have explained the meaning of this, and why the Prophet repeats it so often, namely, because the Jews were untractable and derided all God’s threats: the Prophet teaches that they should really feel that he had spoken, and this is the wisdom of fools, as the common proverb expresses it. For because they do not obey any counsels, nor admit any admonitions, and receive no teaching, they are instructed only by the event itself. It follows —

Ezekiel 17:22

22. Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent:

22. Sic dicit Dominator Iehovah, Et assumam “The copula is redundant.” — Calvin. e summitate cedri excelsae, Or, “of a tall.” — Calvin. et ponam e capite propaginum ejus, tenerum evellam, et plantabo ego super montem excelsum et elevatum.

Here the Prophet begins to treat of the restoration of the nation and kingdom. Thus this prophecy without doubt refers to Christ, because although in some sense God had pity on the people when they enjoyed the liberty of returning under Cyrus and Darius, yet what is here written was never fully exhibited except under Christ. It is indeed true, as I have elsewhere expressed, that when the prophets promise restoration to the Church, that they do not restrict their discourse to the person of Christ, but begin with the return of the people for that was the beginning of the full and solid liberty which was at length made manifest in Christ. And Christian writers have erred in urging so precisely that anything said about the restitution of the Church must be understood of the person of Christ, and thus they make themselves ridiculous to the Jews. But, as it has been said already, as often as the Prophets hold out the hope of liberty to the elect and the faithful, they embrace the whole of the time from the return of the people, or from the end of their exile to the end of the kingdom of Christ. When, therefore, the reign of Christ is treated, we must date its commencement from the period of the building of the temple after the people’s return from their seventy years captivity: and then we must take its boundary, not at the ascension of Christ, nor yet in the first or second centuries, but through the whole progress of his kingdom, until he shall appear at the last day. Now let us come to the Prophet’s words, thus says the Lord Jehovah, I will take from the top of the lofty (or tall) cedar. God pursues the allegory which we saw: for as he said that the top was torn off, or that the highest branch was plucked from the cedar of Lebanon, so he now says, that he would take from the top of the cedar, and after he had plucked or wrenched off a bough, and planted it, such would be the increase, that all the trees would acknowledge that to be a wonderful work. Now this restoration is described to us variously, because after God had spoken of a lofty bough, he descends to a low and abject one; he then pronounces that such should be the beginning of the new kingdom, that he would make the dry tree to bud and humble the lofty one. These things at first sight seem to be opposite to each other, but they agree very well, because God took from the top of a lofty cedar when he planted a new king. For Christ, as respects God’s eternal decree, was always more excellent than heaven and earth; at the same time God afterwards says that he was humble, as he certainly was. But let us follow up the words, I will take, says he, from the top of a lofty cedar, and I will set it: from the top of its twigs I will pluck a tender one, and I will plant it upon a lofty and elevated mountain. Here, as I have said, he speaks of a tall and lofty cedar, and then he speaks of a high branch, but he adds afterwards, I will pluck a tender one from it, by which he means that the twig which he should pluck and plant would be without strength. Here, therefore, is shown the contemptible beginning of the reign of Christ, as the Prophet afterwards more clearly explains himself.

Ezekiel 17:23

23. In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.

23. In monte excelso Israel plantabo illud, et tollet ramum, et faciet fructum, et erit in cedrum elegantem: Or, “magnificent;” it is the same word of which we spoke yesterday. — Calvin. et habitabit sub eo Under that branch or cedar.” — Calvin. omnis avis That is, “birds of all kinds.” — Calvin. omne pennatum Or, “flying thing.” — Calvin. in umbra surculorum Or, “boughs.” — Calvin. ejus habitabit.

When God announces that the twig which he will plant shall become a lofty cedar, he shows by lofty words that the increase of Christ’s kingdom shall be so wonderful, that it shall surpass the common rule of nature; which indeed was shadowed forth in the person of Zerubbabel, who was chosen to bring back the people from their sad and disgraceful captivity. (Ezra 2:2; Haggai 1:14.) For it does not naturally happen that a twig increases in a short time to a lofty cedar, for we know how slowly cedars grow, and hence we see the Spirit’s intention in saying that a tree should spring from a very small twig. And this prophecy answers to one of Isaiah’s, where he says, (Isaiah 11:1,) A branch shall spring from the root of Jesse: for the house of Jesse was cut off, and he names the house of an obscure and private man as if the remembrance of David were utterly lost. The house of Jesse then was cut off like a tree: that twig, says he, shall spring from its root. Now the Prophet signifies the same thing, and almost under the same similitude. I leave the rest for the next lecture.

PRAYER.

Grant, Almighty God, since you have deigned to enter into a perpetual and inviolable covenant with us which you have sanctioned by the blood of your only-begotten Son, that we may faithfully stand to it: and may we be so obedient to thee unto the end, that we may experience thee a propitious Father to us, until we enjoy that eternal inheritance which you have prepared for us in heaven, through the same Christ our Lord.-Amen.

Lecture Fifty-Third.

In the last lecture we began to explain that passage of the Prophet in which God. promises that he would take from the boughs of the lofty cedar a tender branch, which should soon grow into a tall tree. We said that the restoration of the people was the foretaste of this grace, since God already showed that he cared for his people whom he seemed utterly to reject when he suffered them to be dragged into exile. We said also, that although Zerubbabel was a captive and an exile, yet that he was the twig plucked from the tall tree, as he was of the royal stock whence Christ would at length spring forth. But at the same time we added that this prophet was not complete until the kingdom of Christ of which it was the beginning, when he was manifest in the flesh, and thence it made daily progress until the end of the world. Thus then we see that the twig was plucked from the cedar, and from a tall or lofty one, and it was planted upon a mountain. The mountain on which the branch was to be planted was called sublime and lofty, and there is no doubt that God meant Mount Zion: it is indeed a small hill, but Isaiah shows us the reason why it was called lofty, because it excelled in dignity and eminence all the heights of the world. (Isaiah 2:2, 3.) It is there said, I will make Mount Zion conspicuous above all lofty mountains: that eminence indeed was not perceptible by the eye, but the Prophet at the same time declares what he means, since a law should go forth from Zion and God’s word from Jerusalem. We see, therefore, that Mount Zion, although low among hills, was eminent and conspicuous among the highest mountains, since God’s glory shone forth from it, and it was rendered conspicuous to even the ends of the earth. Hence the Prophet repeats a second time, On a, lofty mountain of Israel will I plant it, namely, the twig, and it shall raise or bear a bough, and produce fruit, and it shall be a magnificent or elegant cedar, as we said, and every bird, that is, all birds, shall dwell under it, every winged thing, or flying thing, shall dwell under the shadow of its branches or boughs. The repetition shows that something rare is here denoted, and what would scarcely be comprehended in an ordinary sense, when God speaks of a high and elevated mountain. So that it confirms what we said, that this place thought to be understood of Mount Zion, which was supernaturally elevated when Christ’s scepter went forth from it, by which he reduced the whole world under his yoke. He now adds, that it should be a magnificent cedar, so that the birds of the air should nestle in it and rest under its shadow. This simile is used by Daniel when treating of the sway of Nebuchadnezzar, (Daniel 4:8, 9, 17-19,) it is common to all kingdoms to protect men under their shadow, as birds find their dwelling-place only in trees, and repair and collect themselves there. But meanwhile the Prophet shortly states that the kingdom of which he is would be for the common safety and advantage of the whole people. For as kings usually think the human race created for their sakes, they are taken up with their own private reasoning, and do not consult the interests of the wretched people whom they are divinely appointed to cherish under their wings. The Prophet therefore shows that the kingdom which God had determined to set up in his chosen people would be useful to all, when he says, under its shadow there would be safety for all birds. It now follows —

Ezekiel 17:24

24. And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it

24. Et cognoscent omnes arbores agri, quod ego Iehovah, qui humilio arborem excelsam, et extollo in sublime arborem humilem: arefacio arborem viridem, et fructuosam reddo arborem aridam: ego Iehovah loquutus sum, et feci. Or, “I will do it.” — Calvin.

In this verse the Prophet signifies that God’s work would be memorable. For when he says that all trees should feel themselves in God’s hand and power, to raise what was fallen, and to cast down and to prostrate what was elevated, he doubtless expresses no common action. By trees he means all the kings of the earth, and all possessed of any dignity. For he follows up his own metaphor: as he called the kingdom of Christ a tree or cedar which grew from a small twig, so he now speaks metaphorically of kings when he says, that all should take notice; for they shall know that Jehovah brings down the high tree. Ezekiel may here seem to be inconsistent with himself, as I have already noticed, because God said that he would take from a lofty cedar a little twig, which he wished to plant: but he now says that God would raise what was low and abject. But we have dissipated this absurdity, because, from the beginning Christ was in the glory of his Father, and thus, as Micah says, his beginning was from eternity. (Micah 5:2.) This excellency of Christ, therefore, is noticed, because, from the time when God erected David’s throne, he at the same time gave a visible sign of the more excellent kingdom which was then secretly hoped for. For this reason Christ was taken from his lofty place, and since he not only put on the form of a slave, but emptied himself even unto death, (Philippians 2:7,) it is not surprising that the Prophet should say, like a tree cast down. Although, as I have remarked, this sentence is not to be restricted to the person of Christ, but thought to be adapted to his kingdom; that is, to his manner and way of governing: since we know, and it has been lately stated, that the gospel is like a scepter, by which Christ subdues all people, and rules them for himself. Now if we reflect on what the preaching of the gospel was, we shall see, as in a glass, the Prophet’s meaning here, that the low tree was elevated, since no one would have thought, that from such slender beginnings the increase which God afterwards bestowed on it could arise. It follows, then, that the height was wonderful, since it could not be comprehended by the human senses.

Meanwhile he adds, I am he who humbles the lofty tree, which is not only understood of the Jews, but, in my judgment, embraces all the empires and principalities of the world. God, therefore, humbles lofty trees, because, whatever opposes itself to Christ’s kingdom, must necessarily fall; and this is described more at length in Daniel. (Daniel 4.) For although all the empires of the world are founded in Christ, and sustained by his virtue, yet, since earthly kings rise up and desire to lay Christ prostrate, their pride is the reason why Christ’s empire causes their ruin. This contrast, then, must be noticed, that God sets up low trees, or takes them away, and casts down lofty ones, since we are here taught to hope better of the reign of Christ than we can estimate by our senses; since, if we cast our eyes round us, many things meet us which diminish and weaken our hope. For what is the outward appearance of Christ’s kingdom? In truth we shall feel nothing but despair if we judge of Christ’s kingdom by the present state of affairs. But when we see how the gospel creeps along the ground, this passage should come to our minds, that God will raise up the tree that is abject and contemptible. At the same time, let us learn, that the changes which happen and are perceived in the world are to be imputed to the pride of those who are blinded by their own boasting; for kings, as we have said, forget that they are men, and so rebel against God: hence they must of necessity fall. If this is not fulfilled immediately, let us learn patiently to await the effect of this prophecy. Whatever happens, God has so established the kingdom of Christ alone, that it shall last as long as the sun and moon, but the other empires of the world shall vanish away with their own splendor, and their loftiness shall fall although at present they overtop the clouds. I, says Jehovah, have spoken, and I will do it. God here recalls the minds of the faithful to his power, because, from the time the people were dispersed — I speak of the final overthrow of the city and temple — there was no hope of restoration. Since, then, it was difficult to persuade men of what God now pronounces, he brings pointedly forward his own prowess, in order that men, by holding in check their carnal senses, should raise themselves above the world, and wait for the inestimable prowess of God which does not yet appear to them. It now follows —

CHAPTER 18

Ezekiel 18:1-4

1. The word of the LORD came unto me again, saying,

1. Et fuit sermo Iehova, ad me, dicendo,

2. What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children’s teeth are set on edge?

2. Quid vobis? vos proverbiantes proverbium That is, “that you use this saying or apothegm.” — Calvin. super terram Israel, dicendo, Patres comederunt omphacem, Sour grape — I know not why some translate it “the wild vine,” for it does not suit. — Calvin. et dentes filiorum obstupescunt.

3. As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel.

3. Vivo ego, dicit Dominator Iehovah, Si erit vobis amplius Or, “hereafter.” — Calvin. qui utatur hoc dicterio Or, “utter this proverb.” — Calvin. in Israele.

4. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that shineth, it shall die.

4. Ecce omnes animae mihi, That is, “are my own.” — Calvin. sicut anima patris sic anima filii mihi. That is, “are my own.” — Calvin. Anima quae peccaverit ipsa morietur.

CHAPTER 17

Eze 17:1-24. Parable of the Two Great Eagles, and the Cropping of the Cedar of Lebanon. Judah Is to Be Judged for Revolting from Babylon, Which Had Set Up Zedekiah instead of Jehoiachin, to Egypt; God Himself, as the Rival of the Babylonian King, Is to Plant the Gospel Cedar of Messiah.

The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, that is, five years before the destruction of Jerusalem [Henderson].

2. riddle--a continued allegory, expressed enigmatically, requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," that is, calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaches not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The "riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared.

3. eagle--the king of birds. The literal Hebrew is, "the great eagle." The symbol of the Assyrian supreme god, Nisroch; so applied to "the great king" of Babylon, his vicegerent on earth (Jr 48:40; 49:22). His "wings" are his great forces. Such symbols were familiar to the Jews, who saw them portrayed on the great buildings of Babylon; such as are now seen in the Assyrian remains.

long-winged--implying the wide extent of his empire.

full of feathers--when they have been renewed after moulting; and so in the full freshness of renovated youth (Psa 103:5; Is 40:31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon.

divers colours--the golden eagle, marked with star-like spots, supposed to be the largest of eagles [Bochart]. Answering to the variety of languages, habits, and costumes of the peoples subject to Babylon.

came unto Lebanon--continuing the metaphor: as the eagle frequents mountains, not cities. The temple at Jerusalem was called "Lebanon" by the Jews [Eusebius], because its woodwork was wholly of cedars of Lebanon. "The mountain of the Lord's house" (Is 2:2). Jerusalem, however, is chiefly meant, the chief seat of civil honor, as Lebanon was of external elevation.

took the highest branch--King Jeconiah, then but eighteen years old, and many of the chiefs and people with him (2Ki 24:8, 12-16). The Hebrew for "highest branch" is, properly, the fleece-like tuft at the top of the tree. (So in Eze 31:3-14). The cedar, as a tall tree, is the symbol of kingly elevation (compare Da 4:10-12).

4. land of traffic ... merchants--Babylon (2Ki 24:15, 16), famous for its transport traffic on the Tigris and Euphrates. Also, by its connection with the Persian Gulf, it carried on much commerce with India.

5. seed of the land--not a foreign production, but one native in the region; a son of the soil, not a foreigner: Zedekiah, uncle of Jehoiachin, of David's family.

in a fruitful field--literally, a "field of seed"; that is, fit for propagating and continuing the seed of the royal family.

as a willow--derived from a Hebrew root, "to overflow," from its fondness for water (Is 44:4). Judea was "a land of brooks of water and fountains" (De 8:7-9; compare Joh 3:23).

6. vine of low stature--not now, as before, a stately "cedar"; the kingdom of Judah was to be prosperous, but not elevated.

branches turned toward him--expressing the fealty of Zedekiah as a vassal looking up to Nebuchadnezzar, to whom Judah owed its peace and very existence as a separate state. The "branches" mean his sons and the other princes and nobles.

The roots ... under him--The stability of Judah depended on Babylon. The repetition "branches" and "springs" is in order to mark the ingratitude of Zedekiah, who, not content with moderate prosperity, revolted from him to whom he had sworn allegiance.

7. another ... eagle--the king of Egypt (Eze 17:15). The "long-winged" of Eze 17:3 is omitted, as Egypt had not such a wide empire and large armies as Babylon.

vine ... bend ... roots towards him--literally, "thirsted after him with its roots"; expressing the longings after Egypt in the Jewish heart. Zedekiah sought the alliance of Egypt, as though by it he could throw off his dependence on Babylon (2Ki 24:7, 20; 2Ch 36:13; Jr 37:5, 7).

water it by ... furrows of ... plantation--that is, in the garden beds (Judea) wherein (the vine) it was planted. Rather, "by" or "out of the furrows." It refers to the waters of Egypt, the Nile being made to water the fields by means of small canals or "furrows"; these waters are the figure of the auxiliary forces wherewith Egypt tried to help Judah. See the same figure, Is 8:7. But see on Eze 17:10, "furrows where it grew."

8. It was planted in a good soil--It was not want of the necessaries of life, nor oppression on the port of Nebuchadnezzar, which caused Zedekiah to revolt: it was gratuitous ambition, pride, and ingratitude.

9. Shall it prosper?--Could it be that gratuitous treason should prosper? God will not allow it. "It," that is, the vine.

he ... pull up--that is, the first eagle, or Nebuchadnezzar.

in all ... leaves of her spring--that is, all its springing (sprouting) leaves.

without great power or many--It shall not need all the forces of Babylon to destroy it; a small division of the army will suffice because God will deliver it into Nebuchadnezzar's hand (Jr 37:10).

10. being planted--that is, "though planted."

east wind--The east wind was noxious to vegetation in Palestine; a fit emblem of Babylon, which came from the northeast.

wither in ... furrows where it grew--Zedekiah was taken at Jericho, on Jewish soil (Jr 52:8). "It shall wither, although it has furrows from which it expects continual waterings" [Calvin], (Eze 19:12; Ho 13:15).

12. Know ye not--He upbraided them with moral, leading to intellectual, stupidity.

hath taken the king--Jeconiah or Jehoiachin (2Ki 24:11, 12-16).

13. the king's seed--Zedekiah, Jeconiah's uncle.

taken ... oath of him--swearing fealty as a vassal to Nebuchadnezzar (2Ch 36:13).

also taken the mighty--as hostages for the fulfilment of the covenant; whom, therefore, Zedekiah exposed to death by his treason.

14. That the kingdom might be base--that is, low as to national elevation by being Nebuchadnezzar's dependent; but, at the same time, safe and prosperous, if faithful to the "oath." Nebuchadnezzar dealt sincerely and openly in proposing conditions, and these moderate ones; therefore Zedekiah's treachery was the baser and was a counterpart to their treachery towards God.

15. he rebelled--God permitted this because of His wrath against Jerusalem (2Ki 24:20).

horses--in which Egypt abounded and which were forbidden to Israel to seek from Egypt, or indeed to "multiply" at all (De 17:16; Is 31:1, 3; compare Is 36:9). Diodorus Siculus [1.45] says that the whole region from Thebes to Memphis was filled with royal stalls, so that twenty thousand chariots with two horses in each could be furnished for war.

Shall he prosper?--The third time this question is asked, with an indignant denial understood (Eze 17:9, 10). Even the heathen believed that breakers of an oath would not "escape" punishment.

16. in the place where the king dwelleth--righteous retribution. He brought on himself in the worst form the evil which, in a mild form, he had sought to deliver himself from by perjured treachery, namely, vassalage (Eze 12:13; Jr 32:5; 34:3; 52:11).

17. Pharaoh--Pharaoh-hophra (Jr 37:7; 44:30), the successor of Necho (2Ki 23:29).

Neither ... make for him--literally, "effect (anything) with him," that is, be of any avail to Zedekiah. Pharaoh did not act in concert with him, for he was himself compelled to retire to Egypt.

by casting up mounts, &c.--So far from Pharaoh doing so for Jerusalem, this was what Nebuchadnezzar did against it (Jr 52:4). Calvin Maurer, &c., refer it to Nebuchadnezzar, "when Nebuchadnezzar shall cast up mounts."

18. given his hand--in ratification of the oath (2Ki 10:15; Ezr 10:19), and also in token of subjection to Nebuchadnezzar (1Ch 29:24, Margin; 2Ch 30:8, Margin; La 5:6).

19. mine oath--The "covenant" being sworn in God's name was really His covenant; a new instance in relation to man of the treacherous spirit which had been so often betrayed in relation to God. God Himself must therefore avenge the violation of His covenant "on the head" of the perjurer (compare Psa 7:16).

20. my net--(Eze 12:13; 32:3). God entraps him as he had tried to entrap others (Psa 7:15). This was spoken at least upwards of three years before the fall of Jerusalem (compare Eze 8:1, with Eze 20:1).

plead with him--by judgments on him (Eze 20. 36).

21. all his fugitives--the soldiers that accompany him in his flight.

22. When the state of Israel shall seem past recovery, Messiah, Jehovah Himself, will unexpectedly appear on the scene as Redeemer of His people (Is 63:5).

I ... also--God opposes Himself to Nebuchadnezzar: "He took of the seed of the land and planted it (Eze 17:3, 5), so will I, but with better success than he had. The branch he plucked (Zedekiah) and planted, flourished but for a time, to perish at last; I will plant a scion of the same tree, the house of David, to whom the kingdom belongs by an everlasting covenant, and it shall be the shelter of the whole world, and shall be for ever."

branch--the peculiar title of Messiah (Zec 3:8; 6:12; Is 11:1; 4:2; Jr 23:5; 33:15).

a tender one--Zerubbabel never reigned as a universal (Eze 17:23) king, nor could the great things mentioned here be said of him, except as a type of Messiah. Messiah alone can be meant: originally "a tender plant and root out of a dry ground" (Is 53:2); the beginning of His kingdom being humble, His reputed parents of lowly rank, though King David's lineal representatives; yet, even then, God here calls Him, in respect to His everlasting purpose, "the highest ... of the high" (Psa 89:27).

I ... will plant it upon an high mountain--Zion; destined to be the moral center and eminence of grace and glory shining forth to the world, out-topping all mundane elevation. The kingdom, typically begun at the return from Babylon, and the rebuilding of the temple, fully began with Christ's appearing, and shall have its highest manifestation at His reappearing to reign on Zion, and thence over the whole earth (Psa 2:6, 8; Is 2:2, 3; Jr 3:17).

23. under it ... all fowl--the Gospel "mustard tree," small at first, but at length receiving all under its covert (Mt 13:32); the antithesis to Antichrist, symbolized by Assyria, of which the same is said (Eze 31:6), and Babylon (Da 4:12). Antichrist assumes in mimicry the universal power really belonging to Christ.

24. I ... brought down the high--the very attribute given to God by the virgin mother of Him, under whom this was to be accomplished.

high ... low tree--that is, princes elevated ... depressed. All the empires of the world, represented by Babylon, once flourishing ("green"), shall be brought low before the once depressed ("dry"), but then exalted, kingdom of Messiah and His people, the head of whom shall be Israel (Da 2:44).

Son of man, put forth a riddle - Riddle, Anglo-Saxon, from to divine; a thing that must be curiously investigated and sifted, to find out the meaning; and hence, riddle, a sort of coarse sieve to clean corn, to separate coarse chaff and straws from the pure grain. An instrument formerly used for divination. This is not far removed from the Hebrew חידה chidah, from חד chad, to penetrate; not that which penetrates the mind, but which we must penetrate to find out the sense.

A great eagle - Nebuchadnezzar. See Jer 48:40; Jer 49:22; Dan 7:4. And see here, Dan 7:12, where it is so applied.

Great wings - Extensive empire.

Long-winged - Rapid in his conquests.

Full of feathers - Having multitudes of subjects.

Divers colors - People of various nations.

Came unto Lebanon - Came against Judea.

The highest branch - King Jehoiachin he took captive to Babylon.

The cedar - The Jewish state and king.

The top of his young twigs - The princes of Judah.

A land of traffic - Chaldea.

A city of merchants - Babylon; for which this city was the most celebrated of all the cities of the east. Its situation procured it innumerable advantages; its two rivers, the Tigris and Euphrates, and the Persian Gulf, gave it communication with the richest and the most distant nations.

The seed of the land - Zedekiah, brother of Jehoiachin.

Planted it in a fruitful field - Made him king of Judea in place of his brother.

Placed it by great waters - Put him under the protection of Babylon, situated on the confluence of the Tigris and Euphrates.

And set it as a willow tree - Made him dependent on this city of great waters, as the willow is on humidity.

A spreading vine of low stature - The Jewish state having then no height of dominion, it must abide under the wings or branches of the Chaldean king.

Those branches turned toward him, and the roots - under him - Zedekiah was wholly dependent on Nebuchadnezzar, both for his elevation to the throne, and his support on it.

Another great eagle - Pharaoh-hophra, or Apries, king of Egypt.

With great wings - Extensive dominion.

And many feathers - Numerous subjects.

Did bend her roots - Looked to him for support in her intended rebellion against Nebuchadnezzar.

It was planted in a good soil - Though he depended on Babylon, he lived and reigned as Nebuchadnezzar's vicegerent in the land of Judea.

Shall it prosper? - Shall Zedekiah succeed in casting off the yoke of the king of Babylon, to whom he had sworn fealty?

Shall he not pull up the roots - Nebuchadnezzar will come and dethrone him.

And cut off the fruit - The children of Zedekiah.

The leaves - All the nobles; all shall perish with Zedekiah.

Shall - utterly whither - The regal government shall be no more restored. Zedekiah shall be the last king, and the monarchy shall finally terminate with him.

Know ye not what these things mean? - They are explained in this and the following verses.

That the kingdom might be base - Have no political consequence, and at last sink into a miserable government under Gedaliah.

Sending his ambassadors into Egypt - Zedekiah must have sent his ambassadors into Egypt, between the sixth month of his sixth year, and the fifth month of his seventh year. Compare Eze 8:1, with Eze 20:1. - See Newcome.

In the midst of Babylon he shall die - His eyes were put out; he was carried to Babylon, and never returned.

Seeing he despised the oath - This God particularly resents. He had bound himself by oath, in the presence of Jehovah, to be faithful to the covenant that he made with Nebuchadnezzar, and he took the first opportunity to break it; therefore he shall not escape.

I will spread my net upon him - See the note on Eze 12:13.

All his fugitives - All who attempted to escape with him, and all that ran to Egypt, etc., shall fall by the sword.

I will also take of the highest branch of the high cedar - I will raise up another monarchy, which shall come in the line of David, namely, the Messiah; who shall appear as a tender plant, as to his incarnation; but he shall be high and eminent; his Church, the royal city, the highest and purest ever seen on the face of the earth.

In the mountain of the height of Israel - He shall make his appearance at the temple, and found his Church at Jerusalem.

Shalt bring forth boughs - Apostles, evangelists, and their successors in the Gospel ministry.

And bear fruit - Multitudes of souls shall be converted by their preaching.

And under it shall dwell all fowl of every wing - All the nations of the earth shall receive his Gospel.

In the shadow of the branches thereof shall they dwell - Trust in him alone for salvation, and be saved in their trusting.

All the trees of the field shall know - All the people of Israel and of Chaldea.

I the Lord have brought down the high tree - Have dethroned Jehoiachin.

Have exalted the low tree - Put Zedekiah, brother of Jehoiachin, in his place.

Have dried up the green tree - Zedekiah, who had numerous children, but who were all slain before his eyes at Riblah.

And have made the dry tree to flourish - Have raised up a rod out of the stem of Jesse, the family of David being then apparently dried up and extinct. This was the promised Messiah, of the increase and government of whose kingdom and peace there shall be no end; upon the throne of David, and upon his kingdom, to order and establish it with judgment and with justice, from henceforth, even for ever. The Zeal of The Lord of Hosts Will Perform This.

The high and green tree, says Newcome, refers to Nebuchadnezzar; the low and the dry tree, to the Jews.

A riddle - A dark saying. The house of Israel - The remainders of the house of Israel, whether of the ten, or of the two tribes.

A great eagle - Nebuchadnezzar king of Babylon is compared to a great eagle, the king of birds, swift, strong, rapacious. Great wings - Mighty provinces on each side of his kingdom. Long winged - His kingdom was widely extended. Full of feathers - And full of people. Divers colours - Who were of divert nations, languages and manners. Lebanon - Jerusalem the chief city of the country where this great, fruitful and pleasant hill was. And took - Took, captive and carried away with him the king of Judah, Jehoiachin. The cedar - The nation.

The top - Both the king of Judah, now eighteen years old, and the nobles and chief of the land. Into a land - Babylon, which was a city of mighty trade.

The seed - Mattaniah, whom he called Zedekiah. Planted - Settled him on the throne of Judah. As a willow - The prophet compares this new made king to a willow, which grows no where so well as near great waters.

Of low stature - They grew and flourish, while they owned their state tributary to Babylon. Toward him - Nebuchadnezzar as their protector, and sovereign lord. The roots - All the firmness, fruitfulness, and life of this state, was in subjection to him.

Another - The king of Egypt. This vine - Zedekiah, his nobles and people. Did bend - Sought his friendship. Shot forth - Sent ambassadors, and trusted to the power of Egypt. Water it - That they might add to their greatness, as trees grow by seasonable watering them. By the furrows - Alluding to the manner of watering used in Egypt, by furrows or trenches to convey the water from the river Nile.

Was planted - By Nebuchadnezzar, in a very hopeful condition, where it might have been fruitful, and flourished.

Say - Tell them what will be the issue of all this, and tell it to them in my name. It prosper - Shall Zedekiah and his people thrive by this? Pull up - Utterly overthrow this kingdom. Cut Off - Put to the sword the children of Zedekiah, and of the nobles. The leaves - All the promising hope they had shall vanish. Without great power - The king of Babylon shall do this easily, when it is God that sends him. For God needs not great power and many people, to effect his purposes. He can without any difficulty overturn a sinful king and kingdom, and make no more of it than we do of rooting up a tree that cumbers the ground.

Yea - Suppose this vine were planted by the help of Egypt. The east wind - When the king of Babylon, who like the blasting wind comes from the north - east, shall but touch it, it shall wither. In the furrows - Even amidst its greatest helps, to make it flourish.

He - Zedekiah. Shall he break - Can perjury be the way for deliverance?

Given his hand - Solemnly confirming the oath.

Plead - I will punish him.

All - Not strictly, but the greatest part.

The highest branch - Of the royal seed; of the highest branch that is heir to the throne; namely, the Messiah. An high mountain - Upon mount Zion. Eminent - Not for outward splendor, but for spiritual advantages.

In the mountain - In Jerusalem. All fowl - All nations. In the shadow - There they shall find peace and safety.

The trees - The great ones on earth. The high tree - The kingdom of Babylon, which was brought low indeed, when overthrown by Darius and Cyrus.

2 Son of man, put forth a riddle, and speak a parable to the house of Israel.

A dark saying, which calls for thorough consideration to understand, and apply it, because the meaning is different to the sound of the words.

The same thing redoubled in different words. And 'tis likely the Prophet is commanded to use a parable, because those Eastern People were much used to, and taken with this kind of discourse.

i. e. The remainders of the house of Israel, whether of the ten Tribes, or of the Two Tribes.

These two verses are preface to what follows in the Chapter.

3 And say, Thus saith the Lord GOD; A great eagle with great wings, long winged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the Cedar:

Nebuchadnezzar King of Babylon, as ver. 12. compared to a great Eagle, King of Birds, swift, strong, rapacious, and of a lofty flight.

Mighty Provinces on each side of his Kingdom.

His Kingdom was vastly extended, as Dan. 3.3. and 4.1. the greatest King then living.

His Kingdom was very full of People.

Were of divers Nations, Languages and Manners, so that this Eagle may be well thought to be that sort, which is greatest in the kind, and best resembleth him, who was the greatest Monarch in the World at that time.

Invaded with a mighty army; he came not as a Traveller to please his curiosity, but as an invader to enlarge his dominion.

Either the Temple built with Cedars of Lebanon, or Ierusalem the chief City of the Countrey where this great, fruitful and pleasant Hill was, or the whole Countrey set forth by its chiefest Hill, which runs about 125 miles in length, and encloseth the Land of Iudea on the North side.

Took captive and carried away with him.

The King of Iudah, Iehojachin.

Either the royal Family, or rather, the whole nation of the Jews.

Marginal references: Heb. rendering.

4 He cropt off the top of his young twigs, and carried it into a land of traffick; he set it in a city of merchants.

Nebuchadnezzar surnamed the great.

As a Gardiner that crops off the goodliest cions, and carrieth them away to graft on some other stock.

Both the King of Iudah, now 18 years old, and the Nobles and Chief of the Land.

Into Babylon which was a City of mighty Trade, explained farther by being a City of Merchants, and peculiarly of Merchants that traded in sweet Spices and odoriferous gums.

5 He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree.

Nebuchadnezzar.

Chose out one to be King instead of Iehojachin.

A Native, and which is more, one of the Royal Family Mattaniah, whom he called Zedekiah.

Setled him on the Throne of Iudah.

A field fit for such a design, in the Land of Iudea.

The Prophet goeth on in his allusion, and explains what he meant, compares this new made King to a willow, which grows no where so well as in a wet soil, and on banks of great waters.

Marginal references: Heb. [illegible: 1 word] a field [illegible: 1 span].

6 And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.

Both the King and Kingdom.

Took root, grew up to a tolerable condition of riches, plenty and prosperity.

But never reacht the height of the Cedar, Nebuchadnezzar, though he made Zedekiah King, yet kept him subject and dependent.

They grew and flourisht, while they owned their state tributary to Babylon.

All the firmness, fruitfulness, and life of this state, was in a subjection to the King of Babylon.

Thus, in this order and manner of dependence, both the Jews and their King had life, growth, and verdure.

Younger and tenderer springles, as Children the hope of future times.

Nebuchadnezzar as their protector, benefactor, and sovereign Lord.

Greater, and stronger boughs for present strength, beauty, and fruit.

7 There was also another great eagle with great wings and many feathers: and behold, this vine did bend her roots towards him, and shot forth her branches towards him, that he might water it by the furrows of her plantation.

This is the second part of the Parable.

i. e. The King of Egypt whether A[illegible: 1 letter]ies, or H[illegible: 3 letters]ra, or what other was his name we need not curiously enquire, 'twas King of Egypt, ver. 15.

Vid. ver. 3.

Z[illegible: 1 letter]dekiah, his Nobles and People.

Sought the friendship and help of the King of Egypt.

Sent Embassadours, made a Covenant, and trusted to the power of Egypt to defend her branches.

That they might adde to their greatness, and prosperous condition, as Trees grow by due and seasonable watering them.

Alluding to the manner of irrigation used in Egypt, by furrows or trenches to convey the water unto their Plantations from the River Nilus.

8 It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.

By Nebuchadnezzar in a very, hopeful condition, where it might have thrived, been fruitful, and flourished. But they, both King and People were unthankful, and discontented and by sinful courses seek to better themselves; they had no great or just cause to complain of Nebuchadnezzars usage towards them, but out of pride, ambition and ingratitude joined with perjury, they revolt, and provoke Gods wrath, and Nebuchadnezzars rage against them.

Marginal references: Heb. field.

9 Say thou, Thus saith the Lord GOD; shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? It shall wither in all the leaves of her spring, even without great power, or many people to pluck it up by the roots thereof.

Tell them what will be the issue of all this, and tell it to them in my name.

This Vine, shall Zedekiah and his People thrive by this? 'tis a question that must be resolved negatively and with vehemency.

Nebuchad[illegible: 2 letters]zzar.

Utterly overthrow this Kingdom which he had set up, destroy the King thereof.

Put to the Sword and slay the Children of Zedekiah and of the Nobles.

Never be in possibility of springing, so much is threatned by the withering of the branches.

All the promising hope they had shall vanish as the hope of a Tree vanisheth, when all its buds and leaves wither in its spring.

The King of Babylon shall do this easily, and never need to imploy all his Power, and People to do this, utterly to root up this Vine.

10 Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew.

Nay suppose this contrivance were successful, suppose this Vine were planted by the help of Egypt.

Could it possibly prosper, no, no.

When the King of Babylon, which like the blasting Wind comes from the North East, shall but touch it, twill utterly wither.

Even amidst its greatest and best helps to make it flourish. This discontent, ingratitude, and treachery, will occasion the utter ruine of this People.

12 Say now to the rebellious house, know ye not what these things mean? tell them, Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon.

This is the order God gives to his Prophet to explain the Riddle.

To the house of Iudah, which have been, and still are rebellious against me, and are now entring into rebellion against Nebuchadnezzar.

Are ye so blockish, that you do not know what is meant, or are you so secure, that you will not consider it, but run on your own ruine.

The King of Babylon, Nebuchadnezzar is that first great Eagle with part of his Power.

Ierusalem is the Lebanon, which he is come to.

The King of Israel, and his seed, and Nobles are the branches and twigs cropt off, these are taken, conquered, made captives.

Judging them unfit to be trusted any more, he will, though in chains, carry them to Babylon.

13 And hath taken of the kings seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land:

First taken Iehojachin, and his Princes Captives, and next, taken out from amidst the Royal seed Mattaniah, and advanced him to the throne in Ierusalem.

By solemn agreement, and on terms approved and accepted by Mattaniah, for performance of which terms he hath obliged himself by publick Promise.

Because Nebuchadnezzar would be secure he made Mattaniah enter into an oath, changed his name into Zedekiah, as a fit memorial, who should avenge the crime, if this captive restored should perjure himself.

The rich, honourable, valiant, wise and who might (if rebellion ever arose among the Jews) be able to make head, and do mischief against the Babylonian King.

Of Iudea.

Marginal references: 2 Chron. [illegible: 1 letter]6.13.; Heb. brought [illegible: 1 letter]im to an oath.

14 That the kingdom might be base, that it might not lift it self up, but that by keeping of his covenant it might stand.

So plainly and openly did N[illegible: 1 letter]buchad[illegible: 1 letter]ezzar deal with the Jews.

The tributary Kingdom whereof Zedekiah is Ro[illegible: 1 letter]telet.

Low in Power.

Rise up into rebellion, or be so considerable, as to encourage any neighbour King to assist and confederate with them against Babylon.

Continuing faithful, and performing the conditions.

Either Nebuchadnezzar's, by imposing, or Zedekiahs by submitting to it, and obliging himself by it.

The Kingdom of the Jews.

Continue and [illegible: 1 letter]lourish.

Marginal references: Heb. to keep his covenant to stand to it ▪

15 But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses, and much people: shall he prosper? shall he escape that doth such things? or shall he break the covenant, and be delivered?

Zedekiah.

Endeavoured to cast off the dominion of the conqueror.

Nebuchadnezzar who had advanced him, and obliged him.

This is that called bending his roots toward the second Eagle.

An old bitter Enemy, and an impotent and false friend.

Beside the perjury, here was a cursed trusting to an arm of flesh, of which Isa. 31.1.

Zedekiah had not men to set upon his hired horses; Egypt must help here too, how sottishly doth this unhappy Zedekiah act to run himself on the charge and hazard of a new War, in which who ever is the gainer, he and his are sure to be the losers.

See ver. 9, 10.

Can it be likely vengeance should not overtake such ingratitude.

Can perjury be the way for any mans deliverance? Can [illegible: 1 letter]uch notorious sinning end in any thing, but misery?

Marginal references: 2 King 24.20; Isa. 31.1, 3.

16 As, I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die.

As sure as I am God, and live, I will punish this perjury.

A particular account of the Punishment.

Babylon.

Nebuchadnezzar.

Zedekiah.

The oath Nebuchadnezzar imposed.

Contemptuously, without any just cause given, and therefore this perfidious Prince could never expect more favour, but must in reason fear the greatest severities, under this fear Zedekiah shall spend the rest of his dayes.

He shall rather be alwayes dying, for though he lived a natural life, yet 'twas in such sadness, it is more properly stiled a dying, in blindness under the memorial of the most afflictive sight. The murther of his Children, which was the last thing his eye ever beheld.

Marginal references: Jer 32.5. and 34.3. ch. 12.13.

17 Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons.

Let his army be made up of ever so many well disciplined Souldiers, if as many as the Egyptian can vainly promise, or the Jews more vainly hope.

Possibly it may refer to the multitudes, which usually attended the march of armies, or else tis a doubling the thing in doubled words.

If▪ Zedekiah be the person, as our version carrieth it, it foretells the unprofitableness of the Egyptian army, that shall not do him any kindness, if Nebuchadnezzar be intended, as the version which renders the Hebr. particle (against) then it foretells the little hurt that the Egyptians shall do to Nebuchadnezzar.

When Nebuchadnezzar shall with so much speed, and skill cast up Forts and build Mounts, wooden Castles to annoy Ierusalem, secure his own Forces, and terrifie the Egyptian King from the difficulty of raising the siege, which could not be done without expence of much blood.

Of the besieged in Ierusalem, and of the Egyptians, if they attempt to raise the siege, this sense it bears in the French Version.

Marginal references: Jer. 52.4. chap. 4.2.

18 Seeing he despised the oath by breaking the covenant, when lo, he had given his hand, and hath done all these things, he shall not escape.

This verse gives us the reason of this unhappy enterprise, which is summed up in wilful, presumptuous, and most unparallel'd perjury.

Zedekiah.

A solemn confirming the oath, or covenant, and imployes the voluntary act of Zedekiah in swearing, which makes the perjury so much the fouler.

Too bad to be named, and most unbecoming any one that was a beneficiary, and had so much from the bounty of one, that was not obliged to do any thing for him.

19 Therefore thus saith the Lord GOD, As I live, surely mine oath which he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.

Vid. 16.48.

Made in my name, and of which I am both witness and avenger.

Zedekiah.

Vid. chap. 16.59. and 17.18.

I will punish, as it deserveth, and it shall appear by the punishment, that my hand doth execute it.

'Tis probable some Courtiers might advise to it, but this will not excuse Zedekiah, his perjury was his own act, and on his own head, as I charge, so I will punish it.

20 And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me.

Vide chap. 12. ver. 13. where the former part of this verse is word for word.

Or be judged with him, i. e. The Heathen shall both see what I do against this man, they shall consider why I do so, and be judge whether I do more than this perjur'd King deserves, or else, I will punish him with continued punishments from my own hand, or by the hand of Neb[illegible: 1 letter]chadnezzar, suitable to the greatness of his trespass against me.

Falsehoods to men in breaking Oaths and Covenants, are in a high degree trespasses against God.

Marginal references: Chap. 32.3.

21 And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered towards all winds, and ye shall know that I the LORD have spoken it.

Not strictly, but in large sense: All, i. e. the greatest part, as Ier. 13.19. and 44.22. Mat. 2.3. and 3.5.

Who, at the taking of Ierusalem, attempt to fly with their King.

His Guards probably of stoutest men reserved to convey him in safety from the pursuing Enemy.

The Enemy shall overtake, and cut in pieces.

The few that do escape shall be scattered abroad among Strangers, who will shew them very little kindness.

The miseries these people shall fall under, shall be of such weight and continuance, that all shall know 'tis the execution of an extraordinary wrath from Heaven against them.

Marginal references: Chap. 12.14.

22 Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twig, a tender one, and will plant it upon an high mountain and eminent.

Whereas the Judgments threatned might seem to threaten the utter extirpation of the seed of David; now the Lord is pleased to assure its continuance, and the raising of the Messiah from that house according to promise.

Nebuchadnezzar took and planted, and I will also take and plant saith the Lord.

Of the royal seed of the House of David; of the highest branch that is Heir to the Throne, in the Type Zoro[illegible: 1 letter]abel, in the Antitype, Messiah.

Both set or plant, and give increase to his Kingdom, that from a tender one, he should grow up to great strength, victory, and glory.

Upon Mount Sion, Psal. 2.6. or as Isa. 2.2, 3.

Not for outward splendor, but for spiritual advantages above other Nations in the Church, eminent.

23 In the mountain of the height of Israel will I plant it; and it shall bring forth boughs and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing, in the shadow of the branches thereof shall they dwell.

Either the Church, or Ierusalem, whence the Law of Christ was to be published, and where the preachers of the Gospel wer[illegible: 1 letter] to continue till furnisht with abilities for that work.

Like a Tree that taketh root, and spreadeth forth into branches, so the Kingdom of Christ should grow.

Be fruitful in good works, not flourishing in boughs and leaves only, but much more in excellent fruits of Holyness, Justice, and Temperance, and in Joy, Peace, and Love.

The goodliest that ever grew, most excellent, and most durable.

All Nations, the Gentiles as well as the Jews, shall build, breed, and multiply under the Kingdom of Christ, it shall be no more confined to the Jews, but extend to the Gentiles also.

There they shall find peace and safety, and this repeated confirms the certainty of the promise.

And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree; have dried up the green tree, and have made the dry to flourish: I the LORD have spoken, and have done it.

The great ones on Earth, all considering persons.

See and confess.

Zedekiah that would neither hearken to me, my Prophets, or to Nebuchadnezzar, or the Kingdom of Babylon, which was brought low indeed, when overthrown by Darius and Cyrus.

Either Iehoiachin's lineage, or the Church which, of low, was exalted by the Lord, bending Cyrus to that work of restoring the Captivity from Babylon, and building the City and house of God; its meaning is the advancing the Kingdom of Christ, and suppressing the Enemies thereof.

The same thing exprest in somewhat different words.

The Power, Goodness, and Faithfulness of God, who can do what he pleaseth, and will do what he promiseth, is the assurance of the future accomplishment of his word.

Humiliation and Exaltation of the Davidic Family

The contents of this chapter are introduced as a riddle and a parable, and are divided into three sections. Eze 17:1-10 contain the parable; Eze 17:11-21, the interpretation and application of it to King Zedekiah; and Eze 17:22-24, the promise of the Messianic kingdom.

Eze 17:1-10

The Parable

Eze 17:1. And the word of Jehovah came to me, saying, Eze 17:2. Son of man, give a riddle, and relate a parable to the house of Israel; Eze 17:3. And say, Thus saith the Lord Jehovah, A great eagle, with great wings and long pinions, full of feathers of variegated colours, came to Lebanon and took the top of the cedar: Eze 17:4. He plucked off the topmost of its shoots, and brought it into Canaan’s land; in a merchant-city he set it. Eze 17:5. And he took of the seed of the land, and put it into seed-land; took it away to many waters, set it as a willow. Eze 17:6. And it grew, and became an overhanging vine of low stature, that its branches might turn towards him, and its roots might be under him; and it became a vine, and produced shoots, and sent out foliage. Eze 17:7. There was another great eagle with great wings and many feathers; and, behold, this vine stretched its roots languishingly towards him, and extended its branches towards him, that he might water it from the beds of its planting. Eze 17:8. It was planted in a good field by many waters, to send out roots and bear fruit, to become a glorious vine. Eze 17:9. Say, Thus saith the Lord Jehovah, Will it thrive? will they not pull up its roots, and cut off its fruit, so that it withereth? all the fresh leaves of its sprouting will wither, and not with strong arm and with much people will it be possible to raise it up from its roots. Eze 17:10. And, behold, although it is planted, will it thrive? will it not wither when the east wind touches it? upon the beds in which it grew it will wither.

The parable (mâshâl, corresponding exactly to the New Testament παραβολή) is called chīdhâh, a riddle, because of the deeper meaning lying beneath the parabolic shell. The symbolism of this parable has been traced by many commentators to Babylonian influences working upon the prophet’s mind; but without any tenable ground. The figure of the eagle, or bird of prey, applied to a conqueror making a rapid descent upon a country, has as little in it of a specifically Babylonian character as the comparison of the royal family to a cedar or a vine. Not only is Nebuchadnezzar compared to an eagle in Jer 48:40; Jer 49:22, as Cyrus is to a bird of prey in Isa 46:11; but even Moses has described the paternal watchfulness of God over His own people as bearing them upon eagle’s wings (Exo 19:4; Deu 32:11). The cedar of Lebanon and the vine are genuine Israelitish figures. The great eagle in Eze 17:3 is the great King Nebuchadnezzar (compare Eze 17:12). The article is simply used to indicate the species, for which we should use the indefinite article. In Eze 17:7, instead of the article, we have אחד in the sense of “another.” This first eagle has large wings and long pinions; he has already flown victoriously over wide-spread countries. אשׁר־לו , literally, which is to him the variegated ornament, i.e., which he has as such an ornament. The feathers of variegated ornamental colours point to the many peoples, differing in language, manners, and customs, which were united under the sceptre of Nebuchadnezzar (Hitzig, etc.); not to the wealth and splendour of the conqueror, as such an allusion is altogether remote from the tendency of the parable. He came to Lebanon. This is not a symbol of the Israelitish land, or of the kingdom of Judah; but, as in Jer 22:23, of Jerusalem, or Mount Zion, with its royal palace so rich in cedar wood (see the comm. on Hab 2:17 and Zec 11:1), as being the place where the cedar was planted (compare the remarks on Eze 17:12). The cedar is the royal house of David, and the top of it is King Jehoiachin. The word tzammereth is only met with in Ezekiel, and there only for the top of a cedar (compare Eze 31:3.). The primary meaning is doubtful. Some derive it from the curly, or, as it were, woolly top of the older cedars, in which the small twigs that constitute their foliage are only found at the top of the tree. Others suppose it to be connected with the Arabic dmr, to conceal, and understand it as an epithet applied to the foliage, as the veil or covering of the tree. In v. 4, tzammereth is explained to be ראשׁ רניקותיו, the topmost of its shoots. This the eagle plucked off and carried אל־ארץ כּנען, an epithet applied to Babylonia here and in Eze 16:29, as being a land whose trading spirit had turned it into a Canaan. This is evident from the parallel עיר רכלים, city of traders, i.e., Babylon (compare Eze 17:12). The seed of the land, according to Eze 16:13, is King Zedekiah, because he was of the land, the native king, in contrast to a foreign, Babylonian governor. קח, for לקח, after the analogy of קחם in Hos 11:3, and pointed with Kametz to distinguish it from the imperative. לקח אל is used as in Num 23:27. The ἁπ. λεγ.צפצפה signifies, in Arabic and the Talmud, the willow, probably so called because it grows in well-watered places; according to Gesenius, it is derived from צוּף, to overflow, literally, the inundated tree. This meaning is perfectly appropriate here. “He set it as a willow” means he treated it as one, inasmuch as he took it to many waters, set it in a well-watered soil, i.e., in a suitable place. The cutting grew into an overhanging vine, i.e., to a vine spreading out its branches in all directions, though not growing very high, as the following expression שׁפלת קומה more clearly shows. The object of this growth was, that its branches might turn to him (the eagle), and its roots might be under him (the eagle). The suffixes attached to אליו and תּחתּיו refer to נשׁר. This allusion is required not only by the explanation in Eze 17:14 (? Eze 17:14, Eze 17:15), but also by Eze 17:7, where the roots and branches of the vine stretch to the (other) eagle. In Eze 17:6, what has already been affirmed concerning the growth is briefly summed up again. The form פּארה is peculiar to Ezekiel. Isaiah has פּארה sah h = פּארה in Ezekiel 10:33. The word signifies branch and foliage, or a branch covered with foliage, as the ornament of a tree. - The other eagle mentioned in Eze 17:7 is the king of Egypt, according to Eze 17:15. He had also large wings and many feathers, i.e., a widely spread and powerful kingdom; but there is nothing said about pinions and variegated colours, for Pharaoh had not spread out his kingdom over many countries and peoples, or subjugated a variegated medley of peoples and tribes. כּפן, as a verb ἁπ. λεγ.., signifies to yearn or pine after a thing; in Chaldee, to hunger. להשׁקות, that he (the eagle-Pharaoh) might give it to drink, or water it. The words מערגות מטּעהּ are not connected with להשׁקות, but with שׁלחה and כּנפה, form the beds of its planting, i.e., in which it was planted; it stretched out roots and branches to the other eagle, that he might give it to drink. The interpretation is given in Eze 17:15. The words להשׁקות אותהּ, which are added by way of explanation, do not interrupt the train of thought; nor are they superfluous, as Hitzig supposes, because the vine had water enough already (Eze 17:5 and Eze 17:8). For this is precisely what the passage is intended to show, namely, that there was no occasion for this pining and stretching out of the branches towards the other eagle, inasmuch as it could thrive very well in the place where it was planted. The latter is expressly stated once more in Eze 17:8, the meaning of which is perfectly clear, - namely, that if Zedekiah had remained quiet under Nebuchadnezzar, as a hanging vine, his government might have continued and prospered. But, asks Ezekiel in the name of the Lord, will it prosper? תּצלח is a question, and the third person, neuter gender. This question is answered in the negative by the following question, which is introduced with an affirmative הלוא. The subject to ינתּק and יקוסס dna  is not the first eagle (Nebuchadnezzar), but the indefinite “one” (man, they). In the last clause of v. 9 משׂאות is a substantive formation, used instead of the simple form of the infinitive, after the form משּׂא in 2Ch 19:7, with the termination ות, borrowed from the verb ה'ל (compare Ewald, §160 b and 239 a), and the construction is the same as in Amo 6:10 : it will not be to raise up = it will not be possible to raise it up (compare Ges. §132, 3, Anm. 1). To raise it up from its root does not mean to tear it up by the root (Hävernick), but to rear the withered vine from its roots again, to cause it to sprout again. This rendering of the words corresponds to the interpretation given in Eze 17:17. - In Eze 17:10 the leading thought is repeated with emphasis, and rounded off. The east wind is peculiarly dangerous to plants on account of its dryness (compare Gen 41:6, and Wetstein on Job 27:21 in Delitzsch’s Commentary); and it is used very appropriately here, as the Chaldeans came from the east.

Eze 17:11-21

Interpretation of the Riddle

Eze 17:11. And the word of Jehovah came to me, saying, Eze 17:12. Say to the refractory race: Do ye not know what this is? Say, Behold, the king of Babel came to Jerusalem and took its king and its princes, and brought them to himself to Babel. Eze 17:13. And he took of the royal seed, and made a covenant with him, and caused him to enter into an oath; and he took the strong ones of the land: Eze 17:14. That it might be a lowly kingdom, not to lift itself up, that he might keep his covenant, that it might stand. Eze 17:15. But he rebelled against him by sending his messengers to Egypt, that it might give him horses and much people. Will he prosper? will he that hath done this escape? He has broken the covenant, and should he escape? Eze 17:16. As I live, is the saying of the Lord Jehovah, surely in the place of the king, who made him king, whose oath he despised, and whose covenant he broke with him, in Babel he will die. Eze 17:17. And not with great army and much people will Pharaoh act with him in the war, when they cast up a rampart and build siege-towers, to cut off many souls. Eze 17:18. He has despised an oath to break the covenant, and, behold, he has given his hand and done all this; he will not escape. Eze 17:19. Therefore thus saith the Lord Jehovah, As   I live, surely my oath which he has despised, and my covenant which he has broken, I will give upon his head. Eze 17:20. I will spread out my net over him, so that he will be taken in my snare, and will bring him to Babel, and contend with him there on account of his treachery which he has been guilty of towards me. Eze 17:21. And all his fugitives in all his regiments, by the sword will they fall, and those who remain will be scattered to all winds; and ye shall see that I Jehovah have spoken it.

In Eze 17:12-17 the parable in Eze 17:2-10 is interpreted; and in Eze 17:19-21 the threat contained in the parable is confirmed and still further expanded. We have an account of the carrying away of the king, i.e., Jehoiachin, and his princes to Babel in 2Ki 24:11., Jer 24:1, and Jer 29:2. The king’s seed (זרע המּלוּכה, Eze 17:13, as in Jer 41:1 = זרע המּלך, 1Ki 11:14) is Jehoiachin’s uncle Mattaniah, whom Nebuchadnezzar made king under the name of Zedekiah (2Ki 24:17), and from whom he took an oath of fealty (2Ch 36:13). The strong of the land (אילי = אוּלי, 2Ki 24:15), whom Nebuchadnezzar took (לקח), i.e., took away to Babel, are not the heads of tribes and families (2Ki 24:15); but the expression is used in a wide sense for the several classes of men of wealth, who are grouped together in 2Ki 24:14 under the one term כּל־גּבּורי ח (אנשׁי חיל, 2Ki 24:16), including masons, smiths, and carpenters (2Ki 24:14 and 2Ki 24:16), whereas the heads of tribes and families are classed with the court officials (סריסים, 2Ki 24:15) under the title שׂריה (princes) in Eze 17:12. The design of these measures was to make a lowly kingdom, which could not raise itself, i.e., could not revolt, and to deprive the vassal king of the means of breaking of the covenant. the suffix attached to לעמדהּ is probably to be taken as referring to ממלכה rather than בּריתי, although both are admissible, and would yield precisely the same sense, inasmuch as the stability of the kingdom was dependent upon the stability of the covenant. But Zedekiah rebelled (2Ki 24:20). The Egyptian king who was to give Zedekiah horses and much people, in other words, to come to his assistance with a powerful army of cavalry and fighting men, was Hophrah, the Apries of the Greeks, according to Jer 44:30 (see the comm. on 2Ki 24:19-20). היצלח points back to תּצלח in Eze 17:9; but here it is applied to the rebellious king, and is explained in the clause 'הימּלט וגו. The answer is given in Eze 17:16 as a word of God confirmed by a solemn oath: he shall die in Babel, the capital of the king, who placed him on the throne, and Pharaoh will not render him any effectual help (Eze 17:17). עשׂה אותו, as in Eze 15:1-8 :59, to act with him, that is to say, assist him, come to his help. אותו refers to Zedekiah, not to Pharaoh, as Ewald assumes in an inexplicable manner. For 'שׁפך סללה , compare Eze 4:2; and for the fact itself, Jer 34:21-22, and Jer 37:5, according to which, although an Egyptian army came to the rescue of Jerusalem at the time when it was besieged by the Chaldeans, it was repulsed by the Chaldeans who marched to meet it, without having rendered any permanent assistance to the besieged.

In Eze 17:18, the main thought that breach of faith can bring no deliverance is repeated for the sake of appending the further expansion contained in Eze 17:19-21. נתן ידו, he gave his hand, i.e., as a pledge of fidelity. The oath which Zedekiah swore to the king of Babel is designated in Eze 17:19 as Jehovah’s oath (אלתי), and the covenant made with him as Jehovah’s covenant, because the oath had been sworn by Jehovah, and the covenant of fidelity towards Nebuchadnezzar had thereby been made implicite with Jehovah Himself; so that the breaking of the oath and covenant became a breach of faith towards Jehovah. Consequently the very same expressions are used in Eze 17:16, Eze 17:18, and Eze 17:19, to designate this breach of oath, which are applied in Eze 16:59 to the treacherous apostasy of Jerusalem (Israel) from Jehovah, the covenant God. And the same expressions are used to describe the punishment as in Eze 12:13-14. נשׁפּט אתּו is construed with the accusative of the thing respecting which he was to be judged, as in 1Sa 12:7. Jehovah regards the treacherous revolt from Nebuchadnezzar as treachery against Himself (מעל); not only because Zedekiah had sworn the oath of fidelity by Jehovah, but also from the fact that Jehovah had delivered up His people and kingdom into the power of Nebuchadnezzar, so that revolt from him really became rebellion against God. את before כּל־מברחו is nota accus., and is used in the sense of quod adtinet ad, as, for example, in 2Ki 6:5. מברחו, his fugitives, is rendered both by the Chaldee and Syriac “his brave men,” or “heroes,” and is therefore identified with מבחרו (his chosen ones), which is the reading in some manuscripts. But neither these renderings nor the parallel passage in Eze 12:14, where סביבותיו apparently corresponds to it, will warrant our adopting this explanation, or making any alteration in the text. The Greek versions have πάσας φυγαδείας αὐτοῦ; Theodoret: ἐν πάσαις ταῖς φυγαδείαις αὐτοῦ; the Vulgate: omnes profugi ejus; and therefore they all had the reading מברחו, which also yields a very suitable meaning. The mention of some who remain, and who are to be scattered toward all the winds, is not at variance with the statement that all the fugitives in the wings of the army are to fall by the sword. The latter threat simply declares that no one will escape death by flight. But there is no necessity to take those who remain as being simply fighting men; and the word “all” must not be taken too literally.

Eze 17:22-24

The Planting of the True Twig of the Stem of David

Eze 17:22. Thus saith the Lord Jehovah, And I will take from the top of the high cedar, and will set it; from the topmost of its shoots will I pluck off a tender one, and will plant it upon a high and exalted mountain. Eze 17:23. On the high mountain of Israel will I plant it, and it will put forth branches, and bear fruit, and become a splendid cedar, so that all the birds of every plumage will dwell under it. In the shade of its branches will they dwell. Eze 17:24. And all the trees of the field will learn that I Jehovah have lowered the lofty tree, lifted up the low tree, made the green tree wither, and the withered tree become green. I Jehovah have said it, and have done it. - Although the sprout of David, whom Nebuchadnezzar had made king, would lose the sovereignty because of his breach of faith, and bring about the destruction of the kingdom of Judah, the Lord would not let His kingdom be destroyed, but would fulfil the promise which He had given to the seed of David. The announcement of this fulfilment takes its form from the preceding parable. As Nebuchadnezzar broke off a twig from the top of the cedar and brought it to Babel (Eze 17:13), so will Jehovah Himself also pluck off a shoot from the top of the high cedar, and plant it upon a high mountain. The Vav before לקחתּי is the Vav consec., and אני is appended to the verb for the sake of emphasis; but in antithesis to the acting of the eagle, as described in Eze 17:3, it is placed after it. The cedar, which it designated by the epithet râmâh, as rising above the other trees, is the royal house of David, and the tender shoot which Jehovah breaks off and plants is not the Messianic kingdom or sovereignty, so that Zerubbabel could be included, but the Messiah Himself as “a distinct historical personage” (Hävernick). The predicate רך, tender, refers to Him; also the word יונק, a sprout (Isa 53:2), which indicates not so much the youthful age of the Messiah (Hitzig) as the lowliness of His origin (compare Isa 11:1; Isa 53:2); and even when applied to David and Solomon, in 2Sa 3:39; 1Ch 22:5; 1Ch 29:1, expresses not their youthfulness, but their want of strength for the proper administration of such a government. The high mountain, described in Eze 17:23 as the high mountain of Israel, is Zion, regarded as the seat and centre of the kingdom of God, which is to be exalted by the Messiah above all the mountains of the earth (Isa 2:2, etc.). The twig planted by the Lord will grow there into a glorious cedar, under which all birds will dwell. The Messiah grows into a cedar in the kingdom founded by Him, in which all the inhabitants of the earth will find both food (from the fruits of the tree) and protection (under its shadow). For this figure, compare Dan 4:8-9. צפּור כּל־כּנף, birds of every kind of plumage (cf. Eze 39:4, Eze 39:17), is derived from Gen 7:14, where birds of every kind find shelter in Noah’s ark. The allusion is to men from every kind of people and tribe. By this will all the trees of the field learn that God lowers the lofty and lifts up the lowly. As the cedar represents the royal house of David, the trees of the field can only be the other kings or royal families of the earth, not the nations outside the limits of the covenant. At the same time, the nations are not to be entirely excluded because the figure of the cedars embraces the idea of the kingdom, so that the trees of the field denote the kingdoms of the earth together with their kings. The clauses, “I bring down the high tree,” contain a purely general thought, as in 1Sa 2:7-8, and the perfects are not to be taken as preterites, but as statements of practical truths. It is true that the thought of the royal house of David in its previous greatness naturally suggests itself in connection with the high and green tree, and that of Jehoiachin in connection with the dry tree (compare Jer 22:30); and these are not to be absolutely set aside. At the same time, the omission of the article from עץ and the objects which follow, is sufficient to show that the words are not to be restricted to these particular persons, but are applicable to every high and green, or withered and lowly tree; i.e., not merely to kings alone, but to all men in common, and furnish a parallel to 1Sa 2:4-9, “The bows of the mighty men are broken; and they that stumbled are girded with strength,” etc.

The Parable of the Eagles; The Parable Explained; Ruin of Zedekiah Predicted. (b. c.  593.)

1 And the word of the Lord came unto me, saying, 2 Son of man, put forth a riddle, and speak a parable unto the house of Israel; 3 And say, Thus saith the Lord God ; A great eagle with great wings, long-winged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the cedar: 4 He cropped off the top of his young twigs, and carried it into a land of traffick; he set it in a city of merchants. 5 He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree. 6 And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs. 7 There was also another great eagle with great wings and many feathers: and, behold, this vine did bend her roots toward him, and shot forth her branches toward him, that he might water it by the furrows of her plantation. 8 It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine. 9 Say thou, Thus saith the Lord God ; Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof. 10 Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the furrows where it grew. 11 Moreover the word of the Lord came unto me, saying, 12 Say now to the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon; 13 And hath taken of the king's seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land: 14 That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand. 15 But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered? 16 As I live, saith the Lord God , surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. 17 Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons: 18 Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape. 19 Therefore thus saith the Lord God ; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head. 20 And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me. 21 And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds: and ye shall know that I the Lord have spoken it.

We must take all these verses together, that we may have the parable and the explanation of it at one view before us, because they will illustrate one another. 1. The prophet is appointed to put forth a riddle to the house of Israel (v. 2), not to puzzle them, as Samson's riddle was put forth to the Philistines, not to hide the mind of God from them in obscurity, or to leave them in uncertainty about it, one advancing one conjecture and another another, as is usual in expounding riddles; no, he is immediately to tell them the meaning of it. Let him that speaks in an unknown tongue pray that he may interpret, 1 Cor. xiv. 13. But he must deliver this message in a riddle or parable that they might take the more notice of it, might be the more affected with it themselves, and might the better remember it and tell it to others. For these reasons God often used similitudes by his servants the prophets, and Christ himself opened his mouth in parables. Riddles and parables are used for an amusement to ourselves and an entertainment to our friends. The prophet must make use of these to see if in this dress the things of God might find acceptance, and insinuate themselves into the minds of a careless people. Note, Ministers should study to find out acceptable words, and try various methods to do good; and, as far as they have reason to think will be for edification, should both bring that which is familiar into their preaching and their preaching too into their familiar discourse, that there may not be so vast a dissimilitude as with some there is between what they say in the pulpit and what they say out. 2. He is appointed to expound this riddle to the rebellious house, v. 12. Though being rebellious they might justly have been left in ignorance, to see and hear and not perceive, yet the thing shall be explained to them: Know you not what these things mean? Those that knew the story, and what was now in agitation, might make a shrewd guess at the meaning of this riddle, but, that they might be left without excuse, he is to give it to them in plain terms, stripped of the metaphor. But the enigma was first propounded for them to study on awhile, and to send to their friends at Jerusalem, that they might enquire after and expect the solution of it some time after.

Let us now see what the matter of this message is.

I. Nebuchadnezzar had some time ago carried off Jehoiachin, the same that was called Jeconiah, when he was but eighteen years of age and had reigned in Jerusalem but three months, him and his princes and great men, and had brought them captives to Babylon, 2 Kings xxiv. 12. This in the parable is represented by an eagle's cropping the top and tender branch of a cedar, and carrying it into a land of traffic, a city of merchants (v. 3, 4), which is explained v. 12. The king of Babylon took the king of Jerusalem, who was no more able to resist him than a young twig of a tree is to contend with the strongest bird of prey, that easily crops it off, perhaps towards the making of her nest. Nebuchadnezzar, in Daniel's vision, is a lion, the king of beasts (Dan. vii. 4); there he has eagle's wings, so swift were his motions, so speedy were his conquests. Here, in this parable, he is an eagle, the king of birds, a great eagle, that lives upon spoil and rapine, whose young ones suck up blood, Job xxxix. 30. His dominion extends itself far and wide, like the great and long wings of an eagle; the people are numerous, for it is full of feathers; the court is splendid, for it has divers colours, which look like embroidering, as the word is. Jerusalem is Lebanon, a forest of houses, and very pleasant. The royal family is the cedar; Jehoiachin is the top branch, the top of the young twigs, which he crops off. Babylon is the land of traffic and city of merchants where it is set. And the king of Judah, being of the house of David, will think himself much degraded and disgraced to be lodged among tradesmen; but he must make the best of it.

II. When he carried him to Babylon he made his uncle Zedekiah king in his room, v. 5, 6. His name was Mattaniah—the gift of the Lord, which Nebuchadnezzar changed into Zedekiah—the justice of the Lord, to remind him to be just like the God he called his, for fear of his justice. This was one of the seed of the land, a native, not a foreigner, not one of his Babylonian princes; he was planted in a fruitful field, for so Jerusalem as yet was; he placed it by great waters, where it would be likely to grow, like a willow-tree, which grows quickly, and grows best in moist ground, but is never designed nor expected to be a stately tree. He set it with care and circumspection (so some read it); he wisely provided that it might grow, but that it might not grow too big. He took of the king's seed (so it is explained, v. 13) and made a covenant with him that he should have the kingdom, and enjoy the regal power and dignity, provided he held it as his vassal, dependent on him and accountable to him. He took an oath of him, made him swear allegiance to him, swear by his own God, the God of Israel, that he would be a faithful tributary to him, 2 Chron. xxxvi. 13. He also took away the mighty of the land, the chief of the men of war, partly as hostages for the performance of the covenant, and partly that, the land being thereby weakened, the king might be the less able, and therefore the less in temptation, to break his league. What he designed we are told (v. 14): That the kingdom might be base, in respect both of honour and strength, might neither be a rival with its powerful neighbours, nor a terror to its feeble ones, as it had been, that it might not left up itself to vie with the kingdom of Babylon, or to bear down any of the petty states that were in subjection to it. But yet he designed that by the keeping of this covenant it might stand, and continue a kingdom. Hereby the pride and ambition of that haughty potentate would be gratified, who aimed to be like the Most High (Isa. xiv. 14), to have all about him subject to him. Now see here, 1. How sad a change sin made with the royal family of Judah. Time was when all the nations about were tributaries to that; now that has not only lost its dominion over other nations, but has itself become a tributary. How has the gold become dim! Nations by sin sell their liberty, and princes their dignity, and profane their crowns by casting them to the ground. 2. How wisely Zedekiah did for himself in accepting these terms, though they were dishonourable, when necessity brought him to it. A man may live very comfortably and contentedly, though he cannot bear a part, and make a figure, as formerly. A kingdom may stand firmly and safely, though it do not stand so high as it has sometimes done; and so may a family.

III. Zedekiah, while he continued faithful to the king of Babylon, did very well, and, if he would but have reformed his kingdom, and returned to God and his duty, he would have done better, and by that means might soon have recovered his former dignity, v. 6. This plant grew, and though it was set as a willow-tree, and little account was made of it, yet it became a spreading vine of low stature, a great blessing to his own country, and his fruits made glad their hearts; and it is better to be a spreading vine of low stature than a lofty cedar of no use. Nebuchadnezzar was pleased, for the branches turned towards him, and rested on him as the vine on the wall, and he had his share of the fruits of this vine; the roots thereof too were under him, and at his disposal. The Jews had reason to be pleased, for they sat under their own vine, which brought forth branches, and shot forth sprigs, and looked pleasant and promising. See how gradually the judgments of God came upon this provoking people, how God gave them respite and so gave them space to repent. He made their kingdom base, to try if that would humble them, before he made it no kingdom; yet left it easy for them, to try if that would win upon them to return to him, that the troubles threatened might be prevented.

IV. Zedekiah knew not when he was well off, but grew impatient of the disgrace of being a tributary to the king of Babylon, and, to get clear of it, entered into a private league with the king of Egypt. He had no reason to complain that the king of Babylon put any new hardships upon him or improved his advantages against him, that he oppressed or impoverished his country, for, as the prophet had said before (v. 6) to aggravate his treachery, he shows again (v. 8) what a fair way he was in to be considerable: He was planted in a good soil by great waters; his family was likely enough to be built up, and his exchequer to be filled, in a little time, so that, if he had dealt faithfully, he might have been a goodly vine. But there was another great eagle that he had an affection for, and put a confidence in, and that was the king of Egypt, v. 7. Those two great potentates, the kings of Babylon and Egypt, were but two great eagles, birds of prey. This great eagle of Egypt is said to have great wings, but not to be long-winged as the king of Babylon, because, though the kingdom of Egypt was strong, yet it was not of such a vast extent as that of Babylon was. The great eagle is said to have many feathers, much wealth and many soldiers, which he depended upon as a substantial defence, but which really were no more than so may feathers. Zedekiah, promising himself liberty, made himself a vassal to the king of Egypt, foolishly expecting ease by changing his master. Now this vine did secretly and under-hand bend her roots towards the king of Egypt, that great eagle, and after awhile did openly shoot forth her branches towards him, give him an intimation how much she coveted an alliance with him, that he might water it by the furrows of her plantation, whereas it was planted by great waters, and did not need any assistance from him. This is expounded, v. 15. Zedekiah rebelled against the king of Babylon in sending his ambassadors into Egypt, that they might give him horses and much people, to enable him to contend with the king of Babylon. See what a change sin had made with the people of God! God promised that they should be a numerous people, as the sand of the sea; yet now, if their king had occasion for much people, he must send to Egypt for them, they being for sin diminished and brought low, Ps. cvii. 39. See also the folly of fretful discontented spirits, that ruin themselves by striving to better themselves, whereas they might be easy and happy enough if they would but make the best of that which is.

V. God here threatens Zedekiah with the utter destruction of him and his kingdom, and, in displeasure against him, passes that doom upon him for his treacherous revolt from the king of Babylon. This is represented in the parable (v. 9, 19) by the plucking up of this vine by the roots, the cutting off of the fruit, and the withering of the leaves, the leaves of her spring, when they are in their greenness (Job viii. 12), before they begin in autumn to wither of themselves. The project shall be blasted; it shall utterly wither. The affairs of this perfidious prince shall be ruined past retrieve; as a vine when the east wind blasts it, so that it shall be fit for nothing but the fire (as we had it in that parable, ch. xv. 4), it shall wither even in the furrows where it grew, though they were ever so well watered. It shall be destroyed without great power or many people to pluck it up; for what need is there of raising the militia to pluck up a vine? Note, God can bring great things to pass without much ado. He needs not great power and many people to effect his purposes; a handful will serve if he pleases. He can without any difficulty ruin a sinful king and kingdom, and make no more of it than we do of rooting up a tree that cumbers the ground. In the explanation of the parable the sentence is very largely recorded: Shall he prosper? v. 15. Can he expect to do ill and fare well? Nay, shall he that does such wicked things escape? Shall he break the covenant, and be delivered from that vengeance which is the just punishment of his treachery? No; can he expect to do ill and not suffer ill? Let him hear his doom.

1. It is ratified by the oath of God (v. 16): As I live, saith the Lord God, he shall die for it. This intimates how highly God resented the crime, and how sure and severe the punishment of it would be. God swears in his wrath, as he did Ps. xcv. 11. Note, As God's promises are confirmed with an oath, for comfort to the saints, so are his threatenings, for terror to the wicked. As sure as God lives and is happy (I may add, and as long), so sure, so long, shall impenitent sinners die and be miserable.

2. It is justified by the heinousness of the crime he had been guilty of. (1.) He had been very ungrateful to his benefactor, who had made him king, and undertook to protect him, had made him a prince when he might as easily have made him a prisoner. Note, It is a sin against God to be unkind to our friends and to lift up the heel against those that have helped to raise us. (2.) He had been very false to him whom he had covenanted with. This is mostly insisted on: He despised the oath. When his conscience or friends reminded him of it he made a jest of it, put on a daring resolution, and broke it, v. 15, 16, 18, 19. He broke through it, and took a pride in making nothing of it, as a great tyrant in our own day, whose maxim (they say) it is, That princes ought not to be slaves to their word any further than it is for their interest. That which aggravated Zedekiah's perfidiousness was that the oath by which he had bound himself to the king of Babylon was, [1.] A solemn oath. An emphasis is laid upon this (v. 18): When, lo, he had given his hand, as a confederate with the king of Babylon, not only as his subject, but as his friend, the joining of hands being a token of the joining of hearts. [2.] As sacred oath. God says (v. 19): It is my oath that he has despised and my covenant that he has broken. In every solemn oath God is appealed to as a witness of the sincerity of him that swears, and invocated as a judge and revenger of his treachery if he now swear falsely or at any time hereafter break his oath. But the oath of allegiance to a prince is particularly called the oath of God (Eccl. viii. 2), as if that had something in it more sacred than another oath; for princes are ministers of God to us for good, Rom. xiii. 4. Now Zedekiah's breaking this oath and covenant is the sin which God will recompense upon his own head (v. 19), the trespass which he has trespassed against God, for which God will plead with him, v. 20. Note, Perjury is a heinous sin and highly provoking to the God of heaven. It would not serve for an excuse, First, That he who took this oath was a king, a king of the house of David, whose liberty and dignity might surely set him above the obligation of oaths. No; though kings are gods to us, they are men to God, and not exempt from his law and judgment. The prince is doubtless as firmly bound before God to the people by his coronation-oath as the people are to the princes by the oath of allegiance. Secondly, Nor that this oath was sworn to the king of Babylon, a heathen prince, worse than a heretic, with whom the church of Rome says, No faith is to be kept. No; though Nebuchadnezzar was a worshipper of false gods, yet the true God will avenge this quarrel when one of his worshippers breaks his league with him; for truth is a debt due to all men; and, if the professors of the true religion deal perfidiously with those of a false religion, their profession will be so far from excusing, much less justifying them, that it aggravates their sin, and God will the more surely and severely punish it, because by it they give occasion to the enemies of the Lord to blaspheme; as that Mahometan prince, who, when the Christians broke their league with him, cried out, O Jesus! are these thy Christians? Thirdly, Nor would it justify him that the oath was extorted from him by a conqueror, for the covenant was made upon a valuable consideration. He held his life and crown upon this condition, that he should be faithful and bear true allegiance to the king of Babylon; and, if he enjoy the benefit of his bargain, it is very unjust if he do not observe the terms. Let him know then that, having despised the oath, and broken the covenant, he shall not escape. And if the contempt and violation of such an oath, such a covenant as this, would be so punished, of how much sorer punishment shall those be thought worthy who break covenant with God (when, lo, they had given their hand upon it that they would be faithful), who tread under foot the blood of that covenant as an unholy thing? Between the covenants there is no comparison.

3. It is particularized in divers instances, wherein the punishment is made to answer the sin. (1.) He had rebelled against the king of Babylon, and the king of Babylon should be his effectual conqueror. In the place where that king dwells whose covenant he broke, even with him in the midst of Babylon he shall die, v. 16. He thinks to get out of his hands, but he shall fall, more than before, into his hands. God himself will now take part with the king of Babylon against him: I will spread my net upon him, v. 20. God has a net for those who deal perfidiously and think to escape his righteous judgments, in which those shall be taken and held who would not be held by the bond of an oath and covenant. Zedekiah dreaded Babylon: "Thither I will bring him," says God, "and plead with him there." Men will justly be forced upon that calamity which they endeavour by sin to flee from. (2.) He had relied upon the king of Egypt, and the king of Egypt should be his ineffectual helper: Pharaoh with his mighty army shall not make for him in the war (v. 17), shall to him no service, nor give any check to the progress of the Chaldean forces; he shall not assist him in the siege by casting up mounts and building forts, nor in battle by cutting off many person. Note, Every creature is that to us which God makes it to be; and he commonly weakens and withers that arm of flesh which we trust in and stay ourselves upon. Now was again fulfilled what was spoken on a former similar occasion (Isa. xxx. 7), The Egyptians shall help in vain. They did so; for though, upon the approach of the Egyptian army, the Chaldeans withdrew from the siege of Jerusalem, upon their retreat they returned to it again and took it. It should seem, the Egyptians were not hearty, had strength enough, but no good-will, to help Zedekiah. Note, Those who deal treacherously with those who put a confidence in them will justly be dealt treacherously with by those they put a confidence in. Yet the Egyptians were not the only states Zedekiah stayed himself upon; he had bands of his own to stand by him, but those bands, though we may suppose they were veteran troops and the best soldiers his kingdom afforded, shall become fugitives, shall quit their posts, and make the best of their way, and shall fall by the sword of the enemy, and the remains of them shall be scattered, v. 21. This was fulfilled when the city was broken up and all the men of war fled, Jer. lii. 7. Then you shall know that I the Lord have spoken it. Note, Sooner or later God's word will prove itself; and those who will not believe shall find by experience the reality and weight of it.

Promises of Mercy. (b. c. 593.)

22 Thus saith the Lord God ; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon a high mountain and eminent: 23 In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell. 24 And all the trees of the field shall know that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the Lord have spoken and have done it.

When the royal family of Judah was brought to desolation by the captivity of Jehoiachin and Zedekiah it might be asked, "What has now become of the covenant of royalty made with David, that his children should sit upon his throne for evermore? Do the sure mercies of David prove thus unsure?" To this it is sufficient for the silencing of the objectors to answer that the promise was conditional. If they will keep my covenant, then they shall continue, Ps. cxxxii. 12. But David's posterity broke the condition, and so forfeited the promise. But the unbelief of man shall not invalidate the promise of God. He will find out another seed of David in which it shall be accomplished; and that is promised in these verses.

I. The house of David shall again be magnified, and out of its ashes another phoenix shall arise. The metaphor of a tree, which was made us of in the threatening, is here presented in the promise, v. 22, 23. This promise had its accomplishment in part when Zerubbabel, a branch of the house of David, was raised up to head the Jews in their return out of captivity, and to rebuild the city and temple and re-establish their church and state; but it was to have its full accomplishment in the kingdom of the Messiah, who was a root out of a dry ground, and to whom God, according to promise, gave the throne of his father David, Luke i. 32. 1. God himself undertakes the reviving and restoring of the house of David. Nebuchadnezzar was the great eagle that had attempted the re-establishing of the house of David in a dependence upon him, v. 5. But the attempt miscarried; his plantation withered and was plucked up. "Well," says God, "the next shall be of my planting: I will also take of the highest branch of the high cedar and I will set it." Note, As men have their designs, God also has his designs; but his will prosper when theirs are blasted. Nebuchadnezzar prided himself in setting up kingdoms at his pleasure, Dan. v. 19. But those kingdoms soon had an end, whereas the God of heaven sets up a kingdom that shall never be destroyed, Dan. ii. 44. 2. The house of David is revived in a tender one cropped from the top of his young twigs. Zerubbabel was so; that which was hopeful in him was but the day of small things (Zech. iv. 10), yet before him great mountains were made plain. Our Lord Jesus was the highest branch of the high cedar, the furthest of all from the root (for soon after he appeared the house of David was all cut off and extinguished), but the nearest of all to heaven, for his kingdom was not of this world. He was taken from the top of the young twigs, for he is the man, the branch, a tender plant, and a root out of a dry ground (Isa. liii. 2), but a branch of righteousness, the planting of the Lord, that he may be glorified. 3. This branch is planted in a high mountain (v. 22), in the mountain of the height of Israel, v. 23. Thither he brought Zerubbabel in triumph; there he raised up his son Jesus, sent him to gather the lost sheep of the house of Israel that were scattered upon the mountains, set him his king upon his holy hill of Zion, sent forth the gospel from Mount Zion, the word of the Lord from Jerusalem; there, in the height of Israel, a nation which all its neighbours had an eye upon as conspicuous and illustrious, was the Christian church first planted. The churches of Judea were the most primitive churches. The unbelieving Jews did what they could to prevent its being planted there; but who can pluck up what God will plant? 4. Thence it spreads far and wide. The Jewish state, though it began very low in Zerubbabel's time, was set as a tender branch, which might easily be plucked up, yet took root, spread strangely, and after some time became very considerable; those of other nations, fowl of every wing, put themselves under the protection of it. The Christian church was at first like a grain of mustard-seed, but became, like this tender branch, a great tree, its beginning small, but its latter end increasing to admiration. When the Gentiles flocked into the church then did the fowl of every wing (even the birds of prey, which those preyed upon, as the wolf and the lamb feeding together, Isa. xi. 6) come and dwell under the shadow of this goodly cedar. See Dan. iv. 21.

II. God himself will herein be glorified, v. 24. The setting up of the Messiah's kingdom in the world shall discover more clearly than ever to the children of men that God is the King of all the earth, Ps. xlvii. 7. Never was there a more full conviction given of this truth, that all things are governed by an infinitely wise and mighty Providence, than that which was given by the exaltation of Christ and the establishment of his kingdom among men; for by that it appeared that God has all hearts in his hand, and the sovereign disposal of all affairs. All the trees of the field shall know, 1. That the tree which God will have to be brought down, and dried up, shall be so, though it be ever so high and stately, ever so green and flourishing. Neither honour nor wealth, neither external advancements nor internal endowments, will secure men from humbling withering providence. 2. That the tree which God will have to be exalted, and to flourish, shall so be, shall so do, though ever so low, and ever so dry. The house of Nebuchadnezzar, that now makes so great a figure, shall be extirpated, and the house of David, that now makes so mean a figure, shall become famous again; and the Jewish nation, that is now despicable, shall be considerable. The kingdom of Satan, that has borne so long, so large, a sway, shall be broken, and the kingdom of Christ, that was looked upon with contempt, shall be established. The Jews, who, in respect of church-privileges, had been high and green, shall be thrown out, and the Gentiles, who had been low and dry trees, shall be taken in their room, Isa. liv. 1. All the enemies of Christ shall be abased and made his footstool, and his interests shall be confirmed and advanced: I the Lord have spoken (it is the decree, the declared decree, that Christ must be exalted, must be the headstone of the corner), and I have done it, that is, I will do it in due time, but it is as sure to be done as if it were done already. With men saying and doing are two things, but they are not so with God. What he has spoken we may be sure that he will do, nor shall one iota or tittle of his word fall to the ground, for he is not a man, that he should lie, or the son of man, that he should repent either of his threatenings or of his promises.

CHAP. XVII.

Ver. 1. ANd the Word of the Lord came] In the foregoing chapter, God had threatened the inhabitants of Jeruſalem for violating their covenant with him; and here he threateneth them no leſſe for breach of Covenant with men. In caſe of diſobedience to himſelf, he ſheweth much patience many times: but in caſe of diſloyalty to a lawful Soveraign, againſt oath eſpecially, he is quick and ſevere in his executions.

Ver. 2. Son of man, put forth a riddle] Acue acumen, ſharpen a ſharpening, or whet a whetting. The Prophet might have expreſſed Gods mind in fewer words; but then it would not have taken ſo deep an impreſſion. Parents muſt whet Gods Word upon their children, Deut. 6.7. Miniſters upon their people, and Chriſtians upon one another for the increaſe of love and good works, Heb. 10.24. Riddles exerciſe the wit, and parables help the memory, and excite both attention and affection.

Ver. 3. A great Eagle with great wings] An Eagle (that King of birds) is a fit emblem of an Emperour: as here it is of Nebuchadnezzar the Great, ver. 12. See Jer. 48.40. & 49.22. Monarches,Vide Pier. in Hieroglyph. as Eagles, have quick eyes, long talons, fly high pitches, aime at great matters, ſtrive to get above all others, chuſe themſelves high and firm ſeats, &c. See Job 39.30, 31, 32, 33. with the Notes. Ajax is called [non-Latin text not transcribed] an Eagle in Pindarus: ſo is King Pyrrhus in Plutarch; and took delight in that title. The Spaniard was well laught at by Captaine Drake and his forces, when they took Sancto Domingo, 1585. and found in the Town-hall the King of Spaines armes, and under them a Globe of the world, out of which iſſued (not a well plumed Eagle, but) a flying horſe with this inſcription, Non ſufficit Orbis. We could not ſo well bridle his Pegaſus at Sancto Domingo (yet we put a ſtop to him at Jamaica) but we have lately pulled his plumes in Flanders to ſome purpoſe, by gaining from him Dunkirk (now held by the Engliſh) and likewiſe Berghen another place of great ſtrength now held by the French: This was written, Jun. 28. 1658. the good news whereof came to us yeſterday, being June 27. 1658. praiſed be the holy Name of God for ever.

Came unto Lebanon] i. e. Unto Judaea, which lyeth near the forreſt of Lebanon; which forreſt alſo lyeth in the way from Babylon to Judaea.

And took the higheſt branch of the Cedar] Taleam, the top-branch. This was Jechoniah, 2 King. 24.12.

Ver. 4. He cropt off the top of his young twigs] i. e. The Nobles carried into captivity, with their King,Nul[illegible: 1 letter]a eſt objectio in lege quae non habet ſolutionem in latere. Omnia Romae vaenalia. as is to be ſeen ver. 12. So true is that ſaying of the Rabbines, that there is no riddle in the law that hath not a ſolution by the ſides of it. And ſo little cauſe had that Jeſuite Barradius to borrow an argument from this text to prove the Scriptures to be a riddle, and obſcure.

And carried it into a land of traffique] Babylonia was ſo; See Rev. 18.11. Rome is ſo, where all things are ſaleable and ſoluble; as was long ſince complained.

He ſet it in a City of Merchants] Some City, of Babylon, ſaith Diodat, aſſigned to the Jews; which was commodious for traffique, to keep them from all thoughts of war, and State policy.

Ver. 5. He took alſo of the ſeed of the land] No forrainer, but one of their own country, and of the blood-royal too, viz. Zedekiah. This was a great mercy: as that moſt ſpitefully done of Attiius King of Suecia, to make a dog King of the Danes: as did likewiſe Gunno King of the Danes make a dog King of Norway: appointing Counſellours to do all things under his title and name.

And planted it in a fruitful field] i. e. In Judea that good land (as Rabſhakeh alſo yeeldeth it to have been, whatever Strabo ſaith to the contrary) where Zedekiah might have lived bravely and reigned proſperouſly, could he but have been content with his condition: — At Paris ut vivat regnetque beatus,Horat. Epiſt. 2. Cogi poſſe negat. —

He placed it by great waters, and ſet it as a willow-tree] A well-contented perſon grows up proſperouſly, as the willows by the water-courſes.

Ver. 6. And it grew] And yet it had a great fall; viz. from a tall cedar to a low vine. Zedekiah, though he had ſtill the title of a King, and was not left without wealth and dignity, yet it was far inferiour to that of his Predeceſſours.

Magna repentè raunt, ſumma cadunt ſubito.

Whoſe branches turned toward him] i. e. Toward Nebuchadnezzar now the chief Lord of the land. To him looked and leaned the Lords of the land, and ſo long they did well: for they and the whole Kingdom thrived.

Ver. 7. There was alſo another great Eagle] ſc. Pharaoh, another potent Monarch; why called an Eagle, ſee on ver. 3.

And behold this vine did bend her roots toward him] Which was the worſt chare for her ſelf that ever ſhe did. The Devil of Diſcontent put her upon this unhappy project: whereby, inſtead of mending her ſelf, ſhe ſoon marr'd all. So true is that of Solomon, Wiſdom is better then weapons of war: but one ſinner deſtroyeth much good, Eccleſ. 9.18. Zedekiah little thought once ever to have been a King. Nebuchadnezzar made him ſo, when as he might as well have refuſed him, for the rebellions of his two Predeceſſours. He had alſo dealt nobly with him, though his vaſſal, and would have defended him againſt any adverſe power, &c. ſo that he had no reaſon at all to rebel, but that he was infatuated and beſotted by Ambition and Avarice, which Plutarch finely and fitly calleth [non-Latin text not transcribed], diſeaſes natural to Potentates.

Ver. 8. It was planted in a good ſoil] He was well enough, if he could have kept him ſo.

O fortunatos homines bona ſi ſua norint.

But diſcontent enjoyeth nothing: Zedekiah liketh not to be a vine, he muſt be a Cedar: Aut Caeſar aut nullus.

Ver. 9. Shall it prosper?] How ſhould it? ſay: Hath ever any waxed fierce againſt God (or his ſubſtitute) and proſpered? Job 9.4. Is perfidy and perjury the right way to proſperity? I trow not.

Shall he not pull up] He that is the great Eagle, ver. 3. who would be upon them before they were aware.

Without great power or many people] i. e. For any great need there ſhall be of them, ſith the work ſhall be done with little adoe. If the Chaldaeans were but a few, and they all wounded men, they ſhould yet riſe up and burn this City, ſaith Jeremy. See 2 Chron. 24.23, 24. Its no hard matter we know, to pluck up a vine, root and branch. God telleth us in the next verſe that he can do it with a wind, with a wet finger, as we ſay.

Ver. 10. Shall it not utterly wither?] As Jonah's gourd did, when ſmitten with a worm: as Phocas his wall came down with a witneſſe, becauſe built upon mines of gunpowder (ſin lay at the bottom as One told him) which being once fired, would blow up all.

When the Eaſt-wind toucheth it] Which is very hurtful to Vines, ſaith Columella. As all creatures, ſo the winds are Gods Agents: as to purge the air (Rupertus calleth them the beeſoms of the air) and to refreſh mens ſpirits, ſo to execute many of Gods Judgements upon his rebels, as here. Aliorum perditio noſtra ſit cautio: Let other mens deſtruction be our inſtruction.

It ſhall wither in the furrows where it grew] i. e. In Egypt, where it rained not, but was all watered by furrows drawn from Nilus, to run into all their fields. Here this vine ſhould thrive, one would think, if anywhere; viz. in moiſt and fat furrows: but it could not, becauſe blaſted by Gods curſe.

Ver. 11. Moreover the Word of the Lord came unto me ſaying] God had one ſaying more to this rebellious houſe by way of Explication here, and another of Application for Comfort and Encouragement to the better ſort among them, ver. 22, 23, 24.

Ver. 12. Know ye not what theſe things mean?] q. d. Tis much you ſhould not: there is no ſuch great difficulty in the parable, but that ye are ſelf-blinded and will not ſee far of: either your wits ſerve you not in the things of God, or if they do, you will make believe otherwiſe. Are ye not therefore rightly called a rebellious houſe?

Tell them] For their learnings, and that they may be left without excuſe. See on ver. 4.

Ver. 13. And hath taken an oath of him] An oath of allegiance. Heb. hath brought him into an execration, or an oath with curſing, that he ſhall be true and loyal to him, and hold his Kingdom of him as his Leigh-Lord, and pay him tribute. This though we find not in the books of Kings, yet from what we here find, we are ſure it was ſo.

Ver. 14. That the Kingdom might be baſe] The mighty of the land being taken away, as ver. 13. and the ſpirits of the reſt imbaſed by burdens and oppreſſions in their eſtates and liberties.

But that by keeping of his Covenant] The breach whereof was the break-neck of the State: as it hath been of many others, and will be ſhortly of the Turks, (who hold that there is no faith to be kept with dogs, that is, with Chriſtians) and of the Popes, who hold that there is no faith to be kept with keretikes, that is, with Proteſtants. And for all others, it is written by an Italian (no ſtranger to the Court of Rome) that their proverb is, Mercatorum eſt, non regum, ſtare juramentis, that it is for Merchants and not for Monarches to ſtand to their oathes. Shall ſuch ſtand? ſhall they thus eſcape by iniquity?

Ver. 15. But he rebelled againſt him] As Ottocarus King of Bohemia did againſt Rodolphus the firſt Emperour of Germany, by the inſtigation of his Queen: and as Ladiſlaus King of Hungary did againſt Amurath the Turkes Emperour, by the encouragement of Capiſtranus the Popes Agent, to the very great reproach of the Chriſtian Religion.

Ver. 16. As I live] So ſurely will I puniſh perjury, a[illegible: 1 letter]d treachery. Hiſtories are full of examples in this kind:Mr. Greenhil. and I have elſewhere recited ſome of them. That of Henry the third of France, related by a Reverend man, deſerves to be memorized: After great differences between Him, the Cardinal, and Duke of Guiſe, he was reconciled unto them, confirmed the reconciliation with many oathes, took the Sacrament upon it, and gave himſelf to the devil body and ſoul in caſe he meant or ſhould attempt any thing againſt them. Yet, ſaith the ſtory, he cauſed the Duke to be killed in his own preſence, and the Cardinal his brother the next day after. Here was breach of Covenant: but did he proſper, eſcape, do ſuch things, and have deliverance? No: within eight moneths after, he was ſlain by a Friar in the midſt of his Army.

Ver. 17. Neither ſhall Pharaoh] God will cauſe the ſtrongeſt ſinew in the arm of fleſh to crack. See Pſal 33.10, 11.

Ver. 18. Seeing he deſpiſed the oath] Deſpiſed it ex faſtu quodam, out of pride and diſdain, as the word ſignifieth, as Paſcenius the Papiſt jeareth at King James for inventing the oath of allegiance. There is in our Chronicles a memorable ſtory of one Sr. Ralph Percy ſlain upon Hegely-moor in Northumberland, Speed. by the Lord Mountacute General for Edward the fourth. He would no wayes depart the field though defeated; but in dying ſaid, I have ſaved the bird in my breaſt, meaning his oath to King Henry the ſixth. Had falſe Zedekiah done ſo, he had (for this once at leaſt) eſcaped. But Ambition (whoſe Motto is ſaid to be Sic mea fata ſequor) was his ruine.

Ver. 19. Surely mine oath] Becauſe taken by my name, ſo that I am deeply engaged, highly concernd it it.

Ver. 20. And I will ſpread my net upon him] See on chap. 12.13. The hiſtory telleth us, that when Zedekiah with his Nobles were gotten into the plains of Jericho, and thought themſelves out of danger, thoſe great hunters the Babylonians caught him, and carried him to their King.

Ver. 21. And all his fugitives] See on chap. 14.13, 14.

They ſhall know] Serò ſapient: Vexatio tandem dabit intellectum: All too l[illegible: 1 letter]te they ſhall knowledge it.

Ver. 22. I will alſo take of the higheſt branch of the high Cedar] Underſtand this great and precious Promiſe of Zerubbabel and his ſucceſſours,Inſignis eſt ha[illegible: 1 letter] prophetia. Lavat. but eſpecially of Chriſt and his Kingdom. How oft in the Prophets is he ſtiled the Branch? Iſa. 11.1. And how ordinary is it with God, after dreadful threats againſt the wicked, to come in with his Attamen for the comfort of his Elect, who in their deepeſt diſtreſſe have cauſe enough to encourage themſelves in the Lord Chriſt their God, as did David at the ſack of Ziglag? 1 Sam. 30.6. Here they are excited in the loſſe of all elſe, to fetch comfort from Chriſts deſcent from David, his Exaltation to the kingdom of the Church Univerſal, his bounty and benefits, his bringing in the fulneſſe of the Gentiles, and his ſetting forth of his Fathers glory.

A tender one] Chriſt, of weak and low beginning. Tenellum. Pſal. 2.6.

And will plant it] Upon Zion (ſpiritual eſpecially) upon Calvary, ſaith Theodoret, expounding the Septuagint, who render the text thus, I will hang it upon the high mountain of Iſrael.

Ver. 23. In the mountain] In the Church, that higheſt top.

And it ſhall bring forth boughes, &c.] Chriſt ſhall yield food and defence to all his.

All foul of every wing] i. e. The juſt, ſaith the Chaldee, who mind heavenly things, and mount upward.

Ver. 24. And all the trees of the field] i. e. All men, high and low.

Have brought down] This God loves to do, as Heathens could ſay.

Have exalted the low] Lavater thinks our Saviour alluded to this text, in that parable, Matth. 13. of the grain of muſtard-ſeed.