Ezekiel 19 commentary

Ezekiel is to compare the kingdom of Judah to a lioness. He must compare the kings of Judah to a lion's whelps; they were cruel and oppressive to their own subjects. The righteousness of God is to be acknowledged, when those who have terrified and enslaved others, are themselves terrified and enslaved. When professors of religion form connexions with ungodly persons, their children usually grow up following after the maxims and fashions of a wicked world. Advancement to authority discovers the ambition and selfishness of men's hearts; and those who spend their lives in mischief, generally end them by violence.

Jerusalem was a vine, flourishing and fruitful. This vine is now destroyed, though not plucked up by the roots. She has by wickedness made herself like tinder to the sparks of God's wrath, so that her own branches serve as fuel to burn her. Blessed be God, one Branch of the vine here alluded to, is not only become a strong rod for the sceptre of those that rule, but is Himself the true and living Vine. This shall be for a rejoicing to all the chosen people of God throughout all generations.

Here the Prophet, under the image of a lion, informs us that whatever evils happened to the Israelites could not be imputed to others. We must understand then his intention: it is not surprising that the Spirit of God insists on a matter not very obscure, since nothing is more obstinate than the pride of men, especially when God chastises them, although they pretend to humility and modesty, yet they swell with pride and are full of bitterness, and, lastly, they can scarcely be induced to confess God to be just, and that they deserve chastisement at his hand. For this reason, therefore, Ezekiel confirms what we formerly saw, that the Jews were not afflicted without deserving it. But he uses, as I have said, a simile taken from lions. He calls the nation itself a lioness: for when he treats of the mother of the people, we know that the offspring is considered. He says, therefore, that the people was full of insolence. The comparison to a lion is sometimes taken in a good sense, as when Moses uses it of the tribe of Judea, as a lion’s whelp shall he lie down, (Genesis 49:9,) a, phrase used in a good sense. But here Ezekiel denotes cruelty, as if he had said that all the Jews were fierce and savage beasts. For under the name of mother, as I said, he embraces the whole nation. At the beginning he orders his Prophet to take up a mournful wailing: for thus I interpret the word קינה, kineh, but there is in my judgment an indirect opposition between this lamentation which God dictated to them by his Prophet, and the common complaints which sounded constantly from their tongues. For when their condition was not only ruinous, but utterly deplorable, they made many groanings and bewailings. But at the same time no one extended his thoughts beyond the pressure of present evils they all exclaimed that they were wretched, but no one was anxious to inquire why they were so or whence their miseries arose; nay, they avoided this contemplation. The Prophet then indirectly reproves them, by stating that this mournful complaint was suggested by God, but yet was very different from that ordinary lamentation and howling in which the Jews stopped at blind grief, and never inquired why God was so hostile to them. Take up, therefore, a lamentation, says he, regarding or against the princes of Israel. In this way God does not excuse the people from blame, he only means that not only the common people were lost, but the very flower of the nation and all who were held in honor.

He says next, that their mother lay down among lions, alluding to the people’s origin from lions, as we said before, when the Prophet calls Judea the descendant of Canaan, and the sister of Sodom and Samaria. When he now says, their mother lay down among lions, he means that they were shamefully mixed with the corruption of the Gentiles, so that they did not differ from them. But God had chosen them as his peculiar people on the very condition of being separate from all the filth of the Gentiles. There was, therefore, a certain withdrawing of God’s favor when the mother of the people lay down among the lions, that is, when they all promiscuously gave themselves up to the perverse morals and superstitions of the Gentiles. He says, that she brought up whelps, or young lions, which she produced to these lions; since their origin was impure, being all Abraham’s children, but, as I have said, a degenerate race. He afterwards adds, that the lion’s whelp, or young lion, grew up till it became a lion: then it learnt to seize prey, says he, and to devour men. He refers to King Jehoahaz, son of Josiah, (2 Kings 23:30-32:) but he had before asserted that the whole people had a lion’s disposition, and that the princes, who were more exalted, were like whelps. As only one lion is here brought forward, it ought to be referred to the violence by which that wicked king manifested his real disposition. But if it be asked whence the lion went forth, the reply is, from amidst his brethren, for they were all lions’ whelps, or young lions. They could not administer the government either together or singly, but each devoured his brother, and was devoted to robbery and rapine. The king only, because freed from all fear, could surpass the rest in rapine and robbery with impunity. We see, then, that not only the king was here condemned, but that he becomes the type of the whole nation; because, since no one could restrain his passions, he could rob and devour mankind with unbridled freedom.

He afterwards adds, that the nations had heard, and were taken in their pit-fall. Here Ezekiel states that Jehoahaz was hurled from the royal throne, and taken captive by the Egyptians, not only because God had beheld his cruelty, but because the Gentiles had observed it; and it was notorious among them all. In this way he signifies that the cruelty of King Jehoahaz was intolerable: and he mentions him, since all the neighboring nations had heard of his fame, and had conspired to destroy him; and so he was taken in their pit, and confined by chains, and led away into Egypt. He means, as I said, Jehoahaz, whom King Pharaoh-nechoh took captive. (2 Kings 23; 2 Chronicles 36.) For when he thought that the Egyptians were distracted by foreign wars, he took the opportunity of collecting an army, and endeavored to seize on certain neighboring cities. But Pharaoh, after he was disengaged from other business, entered Judea, and since Jehoahaz was unable to resist, he was taken. We now understand the Prophet’s meaning, namely, when this first calamity and destruction happened to the Jews they were justly chastised, because they were young lions; and a lion had sprung from them whose cruelty was already intolerable to the profane Gentiles: this is the sense of the passage. Now if we consider who was the father of Jehoahaz this will be more detestable. For we know, that if ever any king excelled in piety and every virtue, Josiah was among the number: and from the son being so unlike his father, we perceive his perverse disposition. There can be no doubt that his father desired to instruct him in the fear and worship of God, and to train him to the discharge of the royal office. But if we descend to the whole people, the prodigy will be yet more detestable. For we know with what fervor and zeal Josiah strove to form the morals of the people, so that the kingdom should be entirely renewed. But the people soon declined, so that the Holy Spirit says, their mother was a lioness, and lay down among lions, whence we see their depraved nature. It now follows —

Ezekiel 19:5

5. Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.

5. Et vidit quod sperasset, perdita esset “Had perished.” — Calvin. spes ejus: et sumpsit unum ex catulis suis leonem constituit eum. That is, “educated or brought him up till he was a lion.” — Calvin.

I cannot proceed futher.

PRAYER.

Grant, Almighty God, since we are all so depraved by nature that we are not only most deserving of being cast into the midst of lions, but are unworthy of being reckoned among thy creatures, that you may extend thy hand to us, and manifest thy wonderful power in reforming us; and may your image be so renewed in us, that we may daily make more and more progress in true piety and righteousness, until at length all the corruption’s of the flesh may be abolished, and we may be partakers of that eternal glory which your only-begotten Son has acquired for us. — Amen.

Lecture Fifty-Ninth.

We yesterday read over that sentence in which the Prophet says that Judea produced another lion after the former had been captured and led into Egypt. Now this ought to be referred to King Jehoiakim, who was appointed by King Nebuchadnezzar, when he had laid waste a part of Egypt, possessed the whole of Judea, and imposed laws by establishing a king, according to the rights of conquest. But since he also acted perfidiously, he was led away into captivity. The Prophet, therefore, means that the nation did not repent through this single chastisement; nor did it change its disposition, since its mother was a lioness: and not only did it bring forth young lions, but taught them to seize upon their prey till they became grown up. He says, therefore, that she saw what she had hoped, and her hope was futile. Some think that the noun “hope” is here repeated by the Prophet — she saw that her hope was lost; lost hope, I say. But the other reading is better — she saw that she had hoped; that is, she saw that her hope had not produced any fruit for some time, because the royal throne remained deserted; therefore she took another of her whelps, says he, and made him a lion. The Prophet again briefly teaches that the whole royal offspring was like young lions. Although, therefore, the lion alone is called king, yet he is said to be taken from a number of whelps; and hence it follows that this denotes the depraved and cruel nature of all. Thus we see that the Jews are indirectly reproved for not returning to soundness of mind, when God punished them severely, and King Jehoahaz was taken. Since, therefore, that punishment did not result in their correction, it follows that their dispositions were depraved; and the Prophet means this when he says, that she took one of her whelps, and again made it a lion. It follows —

Ezekiel 19:6

6. And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured. men.

6. Et incessit in medio leonum, leo fuit, et didicit praedari praedam, Or, “to seize booty” — an expression more in agreement with the Latin idiom. — Calvin. homines voravit.

Ezekiel confirms what I have already briefly touched on, that this second lion was no less savage and cruel than the former, of which he had spoken. As to the phrase, he walked among lions, it means that his government was tyrannical, since there was then such foul barbarity in those regions, that, kings were scarcely human in their conduct. Since, therefore, kings were then everywhere like lions, the Prophet says that Jehoiakim was not different from them, but in every sense their ally. He walked, therefore, he says, in the midst of lions, since he imitated their ferocity, which at length he expresses more clearly, that he became a lion, and was taught to seize his prey, so as to devour not only animals, but men, thus marking his extreme cruelty. He afterwards adds —

Ezekiel 19:7

7. And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring.

7. Et contrivit, Or, “afflicted.” — Calvin. palatia ejus, et urbes eorum destruxit, et redacta fuit in solitudinem terra, et plenitudo ejus a voce rugitus illius.

He again confirms what he said of the cruelty of King Jehoiakim: but the phrase is mixed, since he retains but a part of the simile, and then speaks without a figure of palaces and cities. Although interpreters incline to a different opinion, and translate — and took notice of his widows: and if the remaining words had suited, this reading would have been better; but I do not see how things so different can be united, as destroying cities and noticing widows. First, those who adopt this comment are obliged to adopt the notion that Jehoiakim destroyed the men and deflowered their widows, since he could not possess them in freedom till they were widows. Every one will admit that this is far-fetched. But the word “afflict” suits tolerably well. And truly the 53rd chapter of Isaiah, where Christ is said to be bruised for our grieves, cannot be better explained, (Isaiah 53:3.) Some translate, that he experienced sorrows, or knew them, or was acquainted with them, in the passive signification. But those who say that he saw sorrows, or experienced them, do not consider how it suits the passage; and those who say that he was cognizant of grieves, meaning his own, also distort the Prophet’s words. I doubt not, therefore, that in this passage it means to afflict. Respecting the noun, I suppose the letter, ל (l) taken for ר (r); and in Isaiah (Isaiah 13:22) this word is used for palaces: wild beasts shall howl, says the Prophet, באלמנותיו, bal-meno-thiv, that is, in her palaces. The word cannot here mean widows, and all are agreed to take it for palaces; and when the Prophet adds, that he destroyed cities, the subject shows us that in the former clause the palaces were afflicted, and then the cities destroyed: the Prophet asserts this simply, and without a figure, though he soon returns to the simile, that the land was reduced to a desert by the voice of roaring. Again, he compares King Jehoiakim to a lion; whence it follows, as I said, that the Prophet’s language is mixed. Elsewhere, also, the prophets reprove the pride of their king. (Jeremiah 22:15; Jeremiah 36:30.) For although he was contemptible, yet he raised himself above other kings; hence he is derided, since he was not content with the condition and moderation of his father, who ate and drank, — that is, lived like mankind, — but he desired to raise himself above the race of men. For this cause the Prophet now says, that cities were destroyed by him, and palaces afflicted by him. There is a change of number in the pronouns, because the singular number is put in the word “palaces,” and the plural in cities. But we know how frequently this change occurs in the Hebrew Language; while as to the sense there is no obscurity, for King Jehoiakim was like a fierce and cruel beast, because he destroyed cities and pulled down palaces. But afterwards he adds, the land was laid waste and made solitary by the voice of his roaring. Here the Prophet enlarges upon the atrocity of that king, since by his roaring alone he had reduced the land to a desert. He does not speak of claws or teeth, but says that they were all so frightened at the sound of his roaring that the land was waste and solitary. He adds, the fullness of the land, by which expression Scripture usually denotes the ornaments of a country. The word comprehends trees, and fruits, and animals, as well as inhabitants; for a land is empty and bare without that clothing; that is, if trees and fruits are taken away as well as men and animals, the face of the land is deserted and deformed, and its state displays its emptiness. It afterwards follow: —

Ezekiel 19:8

8. Then the nations set against him on every side from the provinces, and spread their net over him: he was in taken in their pit.

8. Et posuerunt Or, “uttered a cry;” some take it passively, “were set against.” — Calvin. super eum gentes in circuitu, et regionibus, et expanderunt super ipsum rete suum: in fovea ipsarum captus est.

Since the word נתן, nethen, is often taken for “to utter a voice,” some explain this passage, that the nations came with great clamor against King Jehoiakim, as when an attack is made against a wild beast, the assailants mutually excite and encourage each other. They understand it, that such a clamor was raised on all sides that they rushed with one consent against King Jehoiakim. But since the same word means “to put,” it may, in my opinion, be properly applied to counsel, since they took counsel, that is, determined among themselves to take him captive. The passive sense does not suit at all. Now, then, we understand the Prophet’s meaning when he says, that the Gentiles had resolved against him, that is, had conspired to take him. No doubt the Chaldaeans were assisted by all their neighbors. First, we know that the Jews were hated by other nations; then the audacity and rashness of this king provoked many to send for the Babylonians, and eagerly to assist them; and because they scarcely dared to engage in the war by themselves, they conspired against King Jehoiakim under the protection of others. Thus far concerning other nations, for this cannot, be meant of the Chaldaeans alone; because, although they had other tribes under their sway, yet that monarchy had devoured the Assyrians, whose people made a portion of the Chaldaean army. Then the Prophet speaks of a circuit, and says, that King Jehoiakim was shut in on all sides: hence this must be ascribed to the neighboring nations, who not only favored the Babylonians, but assisted them with troops and wealth, as is sufficiently gathered from other passages.

At length he says, they expanded their net, by which metaphor he means plans, desires, and efforts. For before the neighboring nations openly declared war against the Jews, there is no doubt that they took secret counsel as to the best way of attracting the Chaldaeans to their side, and of insinuating themselves by various arts, as if they were laying snares; although by the word net we may also understand whatsoever apparatus they used for destroying King Jehoiakim. In fine, he says that he was taken in the pit of the nations, that is, was oppressed as well by snares as by open violence. He uses the word pitfall, in accordance with the resemblance of the king to a lion; but there is nothing absurd in extending the phrase to any hostile violence by which Jehoiakim was oppressed. It follows —

Ezekiel 19:9

9. And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.

9. Et posuerunt eum in clausuram “In ward, or custody, or prison:” an old interpreter translates “into a cave.” — Calvin. et adduxerunt in cathenis ad regem Babylonis, deduxerunt in munitiones That is, “into a close and well-guarded prison.” — Calvin. ut non audiatur vox ejus amplius in montibus Israel.

He pursues the same subject, saying that King Jehoiakim, after being taken captive, was bound with fetters and chains, adding, that he was brought to the king of Babylon; and thirdly, was cast into prison. He shows, therefore, how severely God punished the vicious obstinacy of that nation: for when King Jehoiakim was chastised, it thought to have been enough to correct then; but since the people were not improved by this, the severity was doubled; and here Ezekiel says, that King Jehoiakim was cast into a fortified dungeon. He adds, that his voice, that is, his roaring, should be no longer heard in the mountains of Israel. For although he was reduced to straits, through a great part of his kingdom being cut off, yet he did not desist from his ferocity. The Prophet, therefore, sharply derides his insolence, since he did not cease to cry out, and to roar even in the mountains of Israel. It follows —

Ezekiel 19:10-12

10. Thy mother is like a vine in thy blood, planted by the waters: she was fruitful, and full of branches by reason of many waters.

10. Mater tua tanquam vitis in sanguine tuo super aquas plantata fuit: fructifera et ramosa Or, “leafy,” as some translate it. — Calvin. fuit ob aquas multas.

11. And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.

11. Et fuerunt illi virgae roboris That is, “strong or robust.” — Calvin. ad sceptra dominantium: et elevata fuit statura ejus supra, That is, “on high among the boughs or vine-branches.” — Calvin. et apparuit in altitudine sua, in multitudine ramorum suorum.

12. But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken and withered; the fire consumed them.

12. Et evulsa fuit in furore, Or, “burning wrath.” — Calvin. terram projecta: et ventus Orientalis arefecit fructum ejus discerpti sunt, Or, “broken up.” — Calvin et arefacti; virga robusta, “Its twigs were broken up and withered.” — Calvin. ignis voravit eas.

Here Ezekiel places before our eyes the twofold state of the Jews, that they may acknowledge themselves fallen into extreme misery, because they had provoked God. For they did not sufficiently consider their present state, unless the former dignity and happiness with which they were adorned was brought to their remembrance. Now, in some way they had grown callous to all evils: although scarcely anything remained safe but Jerusalem, they did not look back, but were just as wanton as when their affairs were prosperous. Since they had not yet been humbled by so many slaughters, the Prophet, therefore, on the one hand, reminds them of their former condition, and then shows them how they had fallen. This comparison, then, thought to prick their consciences sharply, that they may at length feel that God was hostile to them. We now understand the Prophet’s intention in saying, that the people’s mother was at first like a flourishing and fruit-bearing vine. It is not surprising that he says, the vine was planted near the waters: for there the vines do not require lofty and dry situations, as in cold climates, but rather seek their nourishment from water, as we gather from many passages of Scripture. The Prophet, therefore, stays, that the people at, the beginning was like a vine planted in a mild and choice situation. He says, that the vine was flourishing, or branching, and fruitful, since it drew its juices from the waters.

Respecting the word “blood,” I think those who take it for vigor are mistaken; it rather refers to birth: he says, the mother of the people in her blood, that is, in bringing forth the people. Thus Ezekiel recalls the Jews to their first origin, as we previously saw the word used in this sense. When you was in thy blood, meaning, when you was born, as we know this to be the state of the young offspring, as the metaphor was explained in the sixteenth chapter. Live in thy blood, said God, (Ezekiel 16:6,) since the Jews were still defiled through not being cleansed from pollution. In fine, blood is taken for birth, as if it had been said, that the Jews, when first brought to light, were planted so as to take root, since God led them into the land of Canaan. Here he says they were brought to light when God restored them. He omits the intervening space of time which we saw elsewhere, because he passes directly from the end to the beginning. On the whole, he means that the Jews at their nativity were placed in the land of Canaan, which was very fruitful, so that they should bring forth their own fruit, that is, spend their time happily, and enjoy an abundance of all things. Now we understand the meaning of the phrase, the mother of the people was planted near the waters, as a flourishing and fruitful vine

He adds, she had branches, that is, vine twigs, for the scepters of those who bear rule. Those who translate with or above the scepters of rulers do not seem to me to comprehend the Prophet’s meaning. I have no doubt he intends that scepters were gathered from these vine branches, or rather that they were so formed as to be like royal scepters. Although this translation seems rather rough, yet the sense is not doubtful; because the Prophet means that kings were taken from the people just as branches from the vine, as God chose king’s from David to Zedekiah. In this sense he says that the vine branches became scepters of the rulers. He afterwards adds, her stature was conspicuous, that she was remarkable for her loftiness even in the multitude of the vine branches. This is extended to the whole body of the people. Since mention is made of the king, there is no doubt that God commends his grace towards the whole people, whose safety and happiness were placed in the king, as we saw elsewhere. But he asserts more clearly that the people had increased, so that they excelled in population, power, and wealth. On the whole, the Prophet teaches that the Jews were adorned from the beginning with all kinds of advantages, since God’s best gifts shone forth there, and their dignity was conspicuous, and their opulence great, since he unites the multitude of the boughs or vine branches with their height.

Let us come now to the second clause. He says that the vine was torn away in wrath, thrown on the ground, and dried by the east wind, and that its boughs were broken off and withered, and consumed by fire. I have now briefly explained the Prophet’s meaning. As the Jews had grown stupid in their calamity, and were not humbled so as suppliantly to fly to God’s mercy, the Prophet corrects their torpor when he shows them their origin. He now says that they were reduced to extreme wretchedness by a sudden assault; for a change which took place in a short space of time ought to affect them to the quick; but if they had been slowly diminished, the change had not been so remarkable: but when the vine was struck by lightning, torn up, withered, and burnt, that instantaneous slaughter, as I have said, showed that it was not by chance, but by the evident wrath of God. For this reason he says that the vine was violently torn up, and cast upon the ground. If the vine had been dried up by degrees, it, would not have been so wonderful; but its sudden tearing up ought to have made them sensible of the wrath of God, towards which they had grown callous. This is the reason why the Prophet adds one simile to another. The plucking up would have been sufficient; but he adds, it was cast upon the ground, that it should wither away completely. He adds, the east wind, which destroys both fruits and trees, as is sufficiently evident from many passages; and not only so, but he says that the boughs were broken, or plucked off, and withered: lastly, they were consumed with fire In fine, the hand of God appeared visibly in that horrible slaughter of the people, when they were torn up, cut off, withered, and burnt. It follows —

Ezekiel 19:13

13. And now she is planted in the wilderness, in a dry and thirsty ground.

13. Et nunc plantata est in deserto, in terra siccitatis et sitis. That is, “dry and barren.” — Calvin.

The Prophet seems here inconsistent with himself, since these two clauses are openly at variance, that the vine was not, only withered, but burnt up, and yet planted in a desert place; for if it was withered, it could not take root again; but the burning removed the slightest hope; for when the twigs were reduced to ashes, who ever saw a vine spring up and grow from its ashes? But when the Prophet says that the vine was withered and burnt up, he refers to the conclusion which men must arrive at by their own senses when the city was utterly ruined; for that was in truth a horrible spectacle, when the people were made tributary after their king was taken, the temple, plundered, the city ruined, and their safety dependent on the lust of their conqueror. Since, therefore, neither the royal name and dignity, nor freedom and security, remained, and especially when they were led to the slaughter-house, was not their ruin very like a burning? Now, therefore, we see why the Prophet said that the vine was torn and burnt up, for that most severe destruction took away all hope of restoration for a short time. Hence he spoke according to common sense: then he kept in view that form of horrible ruin, or rather deformity, which was like a burning and a final destruction of the people. But now, when he says that the vine was planted again, he commends the mercy of God, who wished some seed to remain for the production of young plants; as it is said in the first chapter of Isaiah, Lest you should be in like Sodom and Gomorrah, some small seed has been wonderfully preserved. Although, therefore, the people were burnt up after being violently plucked up, and all their lives subjected to the will of the proudest, of conquerors, yet God took some twigs or vine branches, which he planted, that he might propagate a new nation, which was done at the people’s return.

But he says that those vine branches were planted in the desert in the dry and thirsty land, since God preserves the religion of his people even in death. Hence he compares their exile to a desert and a wilderness. It may seem absurd at first sight that, Chaldaea should be likened to a desert, since that district we know to be remarkable for its fertility and other advantages; we know, too, that it was well watered, though called dry. But the Prophet here does not, consider the material character of the country, but the condition of the people in it. Although Chaldaea was most lovely, and full of all kinds of fruits, yet, since the people were cruelly oppressed and contemptuously treated, hence the land was called a desert. We say that no prison is beautiful, so that their exile could not be agreeable to the children of Israel; for they were ashamed of their life, and did not dare to raise their eyes upwards. Since, then, they were drowned in a deep abyss of evils, the land was to them a desert; hence there was no splendor, dignity, or opulence; and liberty, the most precious of all boons, was wrested from them. Now we see the sense of the words. It follows at length —

Ezekiel 19:14

14. And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.

14. Et egressus est ignis a virga ramorum ejus, fructum ejus voravit, Or, “consumed.” — Calvin. et non fuit in ea virga fortitudinis, That is, “strong.” — Calvin. sceptrum ad dominandum. Lamentatio haec, et erit in lamentationem.

Here the Prophet comes down to the close of their woes, when Zedekiah was dragged into captivity, and so the people’s independence was abolished. God had formerly planted that vine, or at least some of the branches, in a desert spot, since first four tribes, and afterwards seven, were led away, and last of all, the greater part of the tribe of Judea; but the little that remained with King Zedekiah perished. He says, therefore, that the fire went forth from the vine branches: thus he shows that the last slaughter proceeded only from the people themselves; and lest they should utter their accustomed complaints, the Prophet meets them by saying that they were consumed by intestine fire; that is, their slaughter could not be ascribed to their Chaldaean conquerors, but to themselves; because King Zedekiah, by his own perfidy, had stirred up the king of Babylon against himself; for he might have spent his time in his kingdom, but he could not refrain himself from throwing off the yoke; for this reason he armed himself against the king of Babylon, because he was a breaker of treaties: and thus the Prophet says, with propriety, that a fire went forth from one rod, or twig of its branches, and hence the fruit of the whole vine was consumed; that is, the remnant was lost by the fault of that perfidious king. He now adds, there was no scepter for ruling among its rods. Hence it appears that the exposition which I have advanced suits best, and is entirely genuine. He said first that the rods were for a scepter of the rulers; but he here says there was no scepter for them among these rods. What follows we will treat tomorrow.

PRAYER.

Grant, Almighty God, since you have once deigned to insert us into the body of thy Son, that we may be such vine-branches as you have undertaken to cultivate: that by the power of thy Spirit we may be so watered as never to be deficient in spiritual rigor: and may we so bear fruit to the glory of thy name, that we may at length arrive at the fountain of our faith when we enjoy the celestial glory to which you have adopted us in the same, your only-begotten

Lecture Sixtieth.

Time did not permit us yesterday to explain the words at the close of this nineteenth chapter: this is a lamentation, and it shall be a lamentation. Some think this to be said of the Jews, that is, of all the, Israelites, since they should all be lamentable, because God would not cease to inflict his judgments upon them until he had utterly consumed them. But I had rather refer it to the prophecy, and this is the more correct sense This lamentation: thus the Prophet designates this sad and mournful prophecy because it contains the last slaughter of the people. Secondly, he adds, it shall be for a lamentation, because it suggests material for wailing, since remarkable miseries are accustomed to be more celebrated. If anything usual occurs, men soon forget it; but if any slaughter happens worthy of notice and of remembrance it is everywhere spread abroad, nay, it supplies posterity with material for their poems. Hence the Prophet signifies not only that this prophecy was mournful, but that God’s wrath would fly about in common conversation through so rare and memorable an example. I now come to the twentieth chapter.

CHAPTER 20

Ezekiel 20:1

1. And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to inquire of the LORD, and sat before me.

1. Et fuit anno septimo, quinto mense, decimo mensis venerunt viri e senioribus Israel ad consulendum Jehovam: et sederunt coram facie mea. Or, “before me.” — Calvin.

CHAPTER 19

Eze 19:1-14. Elegy over the Fall of David's House.

There is a tacit antithesis between this lamentation and that of the Jews for their own miseries, into the causes of which, however, they did not inquire.

1. princes of Israel--that is, Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect to the theocracy, usurpers.

2. thy mother--the mother of Jehoiachin, the representative of David's line in exile with Ezekiel. The "mother" is Judea: "a lioness," as being fierce in catching prey (Eze 19:3), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (Is 29:1); and Judah "a lion's whelp ... a lion ... an old lion" (Ge 49:9), to which, as also to Nu 23:24; 24:9, this passage alludes.

nourished ... among young lions--She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up the royal young ones similarly: utterly degenerate from the stock of Abraham.

Lay down--or "couched," is appropriate to the lion, the Arab name of which means "the coucher."

3. young lion--Jehoahaz, son of Josiah, carried captive from Riblah to Egypt by Pharaoh-necho (2Ki 23:33).

4. The nations--Egypt, in the case of Jehoahaz, who probably provoked Pharaoh by trying to avenge the death of his father by assailing the bordering cities of Egypt (2Ki 23:29, 30).

in their pit--image from the pitfalls used for catching wild beasts (Jr 22:11, 12).

chains--or hooks, which were fastened in the noses of wild beasts (see on Eze 19:9).

5. saw that she had waited, and her hope was lost--that is, that her long-waited-for hope was disappointed, Jehoahaz not being restored to her from Egypt.

she took another of her whelps--Jehoiakim, brother of Jehoahaz, who was placed on the throne by Pharaoh (2Ki 23:34), according to the wish of Judah.

6. went up and down among the lions--imitated the recklessness and tyranny of the surrounding kings (Jr 22:13-17).

catch ... prey--to do evil, gratifying his lusts by oppression (2Ki 23:37).

7. knew ... desolate palaces--that is, claimed as his own their palaces, which he then proceeded to "desolate." The Hebrew, literally "widows"; hence widowed palaces (Is 13:22). Vatablus (whom Fairbairn follows) explains it, "He knew (carnally) the widows of those whom he devoured" (Eze 19:6). But thus the metaphor and the literal reality would be blended: the lion being represented as knowing widows. The reality, however, often elsewhere thus breaks through the veil.

fulness thereof--all that it contained; its inhabitants.

8. the nations--the Chaldeans, Syrians, Moab, and Ammon (2Ki 24:2).

9. in chains--(2Ch 36:6; Jr 22:18). Margin, "hooks"; perhaps referring to the hook often passed through the nose of beasts; so, too, through that of captives, as seen in the Assyrian sculptures (see on Eze 19:4).

voice--that is, his roaring.

no more be heard upon the mountains--carrying on the metaphor of the lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated though his kingdom was impaired, was now to cease.

10. A new metaphor taken from the vine, the chief of the fruit-bearing trees, as the lion is of the beasts of prey (see Eze 17:6).

in thy blood--"planted when thou wast in thy blood," that is, in thy very infancy; as in Eze 16:6, when thou hadst just come from the womb, and hadst not yet the blood washed from thee. The Jews from the first were planted in Canaan to take root there [Calvin]. Grotius translates as the Margin, "in thy quietness," that is, in the period when Judah had not yet fallen into her present troubles. English Version is better. Glassius explains it well, retaining the metaphor, which Calvin's explanation breaks, "in the blood of thy grapes," that is, in her full strength, as the red wine is the strength of the grape. Ge 49:11 is evidently alluded to.

many waters--the well-watered land of Canaan (De 8:7-9).

11. strong rods--princes of the royal house of David. The vine shot forth her branches like so many scepters, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurred such judgments.

stature--(Da 4:11).

among the thick branches--that is, the central stock or trunk of the tree shot up highest "among its own branches" or offshoots, surrounding it. Emblematic of the numbers and resources of the people. Hengstenberg translates, "among the clouds." But Eze 31:3, 10, 14, supports English Version.

12. plucked up--not gradually withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment.

east wind--(See on Eze 17:10).

13. planted--that is, transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon.

dry ... ground--Chaldea was well-watered and fertile; but it is the condition of the captive people, not that of the land, which is referred to.

14. fire ... out of a rod of her branches--The Jews' disaster was to be ascribed, not so much to the Chaldeans as to themselves; the "fire out of the rod" is God's wrath kindled by the perjury of Zedekiah (Eze 17:18). "The anger of the Lord" against Judah is specified as the cause why Zedekiah was permitted to rebel against Babylon (2Ki 24:20; compare Jud 9:15), thus bringing Nebuchadnezzar against Jerusalem.

no strong rod ... sceptre to rule--No more kings of David's stock are now to rule the nation. Not at least until "the Lord shall send the rod of His strength ("Messiah," Psa 110:2; Is 11:1) out of Zion," to reign first as a spiritual, then hereafter as a literal king.

is ... and shall be for a lamentation--Part of the lamentation (that as to Jehoahaz and Jehoiakim) was matter of history as already accomplished; part (as to Zedekiah) was yet to be fulfilled; or, this prophecy both is a subject for lamentation, and shall be so to distant posterity.

Moreover take thou up a lamentation - Declare what is the great subject of sorrow in Israel. Compose a funeral dirge. Show Be melancholy fate of the kings who proceeded from Josiah. The prophet deplores the misfortune of Jehoahaz and Jehoiakim, under the figure of two lion whelps, which were taken by hunters, and confined in cages. Next he shows the desolation of Jerusalem under Zedekiah, which he compares to a beautiful vine pulled up by the roots, withered, and at last burned. Calmet justly observes, that the style of this song is beautiful, and the allegory well supported throughout.

What is thy mother? A lioness - Judea may here be the mother; the lioness, Jerusalem. Her lying down among lions, her having confederacy with the neighboring kings; for lion here means king.

She brought up one of her whelps - Jehoahaz, son of Josiah, whose father was conquered and slain by Pharaoh-necho, king of Egypt.

It learned to catch the prey - His reign was a reign of oppression and cruelty. He made his subjects his prey, and devoured their substance.

The nations also heard of him - The king of Egypt, whose subjects were of divers nations, marched against Jerusalem, took Jehoahaz prisoner, and brought him to Egypt. Thus: -

He was taken in their pit - Here is an allusion to those trap-pits digged in forests, into which the wild beasts fall, when the huntsmen, surrounding a given portion of the forest, drive the beasts in; by degrees narrowing the inclosure, till the animals come to the place where the pits are, which, being lightly covered over with branches and turf, are not perceived, and the beasts tread on them and fall in. Jehoahaz reigned only three months before he was dethroned by the king of Egypt, against whom it is apparent some craft was used, here signified by the pit, into which he fell.

When she saw that she had waited - Being very weak, the Jews found that they could not resist with any hope of success; so the king of Egypt was permitted to do as he pleased.

She took another of her whelps - Jehoiakim.

And made him a young lion - King of Judea.

And he went up and down among the lions - He became a perfect heathen, and made Judea as idolatrous as any of the surrounding nations. He reigned eleven years, a monster of iniquity, 2Kgs 23:30, etc.

The nations set against him - The Chaldeans, Syrians, Moabites, and Ammonites, and the king of Babylon - king of many nations.

He was taken - The city was taken by Nebuchadnezzar; and Jehoiakim was taken prisoner, and sent in chains to Babylon.

That his voice should no more be heard - He continued in prison many years, till the reign of Evil-merodach, who set him at liberty, but never suffered him to return to the mountains of Israel. "The unhappy fate of these princes, mentioned Eze 19:4, Eze 19:8, Eze 19:9, is a just subject of lamentation." - Newcome.

Thy mother (Jerusalem) is like a vine in thy blood - Of this expression I know not what to make. Some think the meaning is "A vine planted by the waters to produce the blood of the grape." See Deu 32:14. Others, for בדמך bedamecha, in thy blood, would read ברמון berimmon, in or at a pomegranate; like a vine planted by or beside a pomegranate-tree, by which it was to be supported. And so the Septuagint and Arabic appear to have read. Calmet reads כרמך carmecha, thy vineyard, instead of בדמך bedamecha, in thy blood. Here is no change but a ר resh for a ד daleth. This reading is supported by one of Kennicott's and one of De Rossi's MSS.: "Thy mother is like a vine in thy vineyard, planted by the waters." Though this is rather an unusual construction yet it seems the best emendation. Of the textual reading no sense can be made. There is a corruption somewhere.

Full on branches - Many princes. See next verse.

She had strong rods - Zedekiah, and his many sons.

Her stature was exalted - Zedekiah grew proud of his numerous offspring and prosperity; and although he copied the example of Jehoiakim, yet he thought he might safely rebel against the king of Babylon.

But she was plucked up in fury - Jerusalem; taken after a violent and most destructive siege; Nebuchadnezzar being violently enraged against Zedekiah for breaking his oath to him.

She was cast down to the ground - Jerusalem was totally ruined, by being burned to the ground.

Her strong rods were broken - The children of Zedekiah were slain before his eyes, and after that his own eyes pulled out; and he was laden with chains, and carried into Babylon.

And now she is planted in the wilderness - In the land of Chaldea, whither the people have been carried captives; and which, compared with their own land, was to them a dreary wilderness.

Fire is gone out - A vindictive and murderous disposition has taken hold: -

Of a rod of her branches - Ishmael, son of Nethaniah, who was of the blood-royal of Judah: -

Hath devoured her fruit - Hath assassinated Gedaliah, slain many people, and carried off others into the country of the Ammonites. But he was pursued by Jonathan, the son of Kareah, who slew many of his adherents, and delivered much of the people.

She hath no strong rod - None of the blood-royal of Judah left. And from that time not one of her own royal race ever sat upon the throne of Israel.

This is a lamentation - This is a most lamentable business.

And shall be for a lamentation - These predictions shall be so punctually fulfilled, and the catastrophe shall be so complete, that it shall ever remain as a lamentation; as this state of Jerusalem shall never be restored. Even to the present day this, to a Jew, is a subject of mourning.

For the princes - Jehoahaz, Jehoiachim, Jehoiachin, and Zedekiah.

What - What resemblance shall I use to set out the nature, deportment, and state of the mother of these princes? Thy - One of whom was upon the throne at once, and therefore the prophet speaks to one at a time. Mother - The land of Judea, and Jerusalem, the chief city of it, the royal family of David. Lioness - Tho' chosen of God to execute justice; yet they soon degenerated into the fierce and ravening nature of the lioness. Lay down - Associated, and grew familiar with neighbour kings, called here lions; fierce and bloody. Her whelps - Her sons, successors to the crown. Young lions - Either foreign princes and kings, or some of the fierce, unjust, tyrannizing princes at home.

Brought up - Advanced, caused him to take the throne after the slaughter of Josiah. One - Jehoahaz the second son of Josiah. Became - Soon shewed his fierce, cruel, and bloody disposition.

The nations - The Egyptians heard what he did.

Made him - King, and infused the lion - like maxims into him.

He - Jehoiachim. Went up - He continued eleven years on the throne; whereas Jehoahaz was taken as soon as he first ventured out. The lions - Heathen kings, with whom he entered into leagues. He became - Fierce, ravenous, unsatiable.

He knew - By taking them, he came to know their places, which are here called, what he made them, desolate. Roaring - By the perpetual violent threats of this cruel king.

The nations - Which were tributary to Nebuchadnezzar. Set against - By order of the king of Babylon. The provinces - Which belonged to the Babylonish kingdom.

Thy mother - O thou prince of Israel. By the waters - In a very fruitful soil. Full of branches - Full of children; when Josiah died, he left four behind him, beside other branches of the royal line.

Strong rods - Many excellent persons endowed with qualifications befitting kings, that they might sway the scepter. Exalted - Above the ordinary majesty of other kingdoms. Thick branches - This kingdom equalled, if not excelled, the greatest neighbour - kingdoms, and her kings exceeded all their neighbouring kings, in riches and power.

The east wind - God raised up the king of Babylon to pull up this sinful kingdom. Dried up - Blasted all her fruit, deposed her king, captivated him, his family, and the whole kingdom. Strong rods - All the choice men.

She - A few of the branches of the last pruning. In the wilderness - Tho' Babylon was in a very fruitful place, yet the cruelty of the Babylonians, made it to the Jews as terrible as a wilderness.

Fire - The fire of rebellion, kindled by Zedekiah, who is of the blood - royal. No strong rod - The regal dignity is ceased.

1 MOreover, take thou up a lamentation for the princes of Israel.

And Heb.

Son of Man, Ezekiel, declare what lamentable state the Princes of Israel are falling into, propound it by parable.

'Twas usually exprest in verse, as Ieremiah did in his Lamentations, and as appears 2 Chron. 35.25 but the Prophet is here directed to an Hieroglyphick, as ver. 2.

Though they were Kings, yet, because subject to Babylon, or Egypt, they are by a diminutive, lessening term called Princes, and these were Iehoahaz, Iehoiachim, Iehoiachin, and Zedekiah.

Though they had but the two Tribes under them, yet because some of Israel, that escap't the captivating power of Shalmanezar, were joyned with the two Tribes, they are called by the name of Israel.

2 And say, what is thy mother? a lioness: she lay down among lions, she nourished her whelps among young lions.

What resemblance shall I use to set out the Nature, Deportment, and State of the Mother of these Princes? An unhappy Mother of unhappy Children. Or alass! thy Mother, &c.

One of these was upon the Throne at once, and therefore the Prophet speaks to one at a time in the singular number.

The Land of Iudea and Ierusalem, the chief City of it, the Royal Family of David.

Though chosen of God to execute Justice, defend the Poor, to be his Vicegerents, and to delight in Mercy; yet once advanced, they soon degenerated into the fierce and ravening nature of the Lioness, and as violently siezed the prey.

Associated, couch't, and grew familiar with, by leagues, commerce, and intermixture of Marriages with Neighbour Kings, call'd here Lions; thou didst learn their manners, and grewest fierce and bloody, as they;

the Heb. includes both her bringing forth many, and her advancing them to greatness, the Royal Family of that Nation had many Kings, and some very great, but the time the Prophet points now at in particular, was after Iosiah, whose Character given Ier. 22.16. is, that he judged the poor and needy, but his Successors were of another temper, as Ier. 22.13, 14, 15, 17.

i. e. her Sons, Successors to the Crown, which cou'd be call'd nothing else to keep the decorum of the parable.

Either Forreign Princes and Kings, or else some of the fiercer, unjuster, aspiring and tyrannizing Princes at home; for some such there were in these, as well as in Re[illegible: 1 letter]o[illegible: 1 letter]oam's times, who would have the Sons Finger thicker than the Fathers Loin[illegible: 1 letter].

3 And she brought up one of her whelps: it became a young lion, and it learned to catch the prey, it devoured men.

See ver. 3. let. b.

Not as a Nurse, the word is of other import but advanced, promoted, or caused him to take the throne after the slaughter of Iosiah.

This was Iehoahaz the second Son of Iosiah, of whom 'tis said 2 Kings 23.30. and 2 Chron. 36.1. the people made him King; for God had not made him so by primogeniture, and right of succession.

They lookt upon him as a warlike Prince, fitter for sustaining the troubles of those martial times, then his eldest brother, and therefore strain a point of Law, and right.

Soon shewed his fierce, haughty, cruel, and bloody disposition, as appea[illegible: 1 letter]s 2 Kings 23.30, 31, 32. though he continued but three months, and some odde dayes, wherein to play his pranks.

Had Tutors, and counsellors that shew'd him the method, and he an apt Scholar in an evil school learnt a pace.

To seise first, and then to tear the prey, by frauds and violence to hunt, take, and devour that he took, as Lions use.

Eat up as the word notes, lived upon.

Man, Adam the weaker sort, or it may be in those divided times Adam may imply such, as were crusht, because they were not of the tyrannising faction, at that time Pharaoh had some, that inclined to him, and perhaps these were used hardly by Iehoahaz.

4 The nations also heard of him; he was taken in their pit, and they brought him with chaines unto the land of Egypt.

The Egyptians heard and considered what he did, they had intelligence of Iehoahaz rigours against them and all that abetted their interest, this made them (as Neighbours do when a Lion is reported to waste their flocks) gather together against him.

Or in their net, as hunters in those parts dig pits, and spread nets, into which they drive the hunted Lion, or Bear. So here or else thus. This Lion was taken at last though he did some mischief first to the Egyptians, so the word may bear.

The story of it you have, 2 Kings 23.33. these barbarous Conquerors used him as men use a Lion, put and keep him in chains, carried him captive into Egypt, where he died, Ier. 22.10, 11, 12. with 2 Kings 23.34.

5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.

Upon the ill success of Iehoahaz, Ierusalem and the Jews in the Land fell from their hopes, under great disappointments, for Iehoahaz is taken, deposed, carried captive by the Egyptians, instead of shaking off the Egyptian yoak.

Yet 'tis said 2 Chr. 36.4. and 2 Kings 23.34. That the King of Egypt made the next King, both true, the Jews with Pharaohs liking, or Pharaoh with the Jews consent, advance him, whether 'twere Ieho[illegible: 1 letter]akim, or Iehojachin.

King and infused the lion-like maxims for his rules.

6 And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured men.

Iehojachim.

This is said of him, because he continued 11 years, on the throne, and so many years as a Lion, tore and devoured; whereas Iehoahaz was taken as soon almost as he first ventured out to hunt the prey.

Carried it after the manners and usages of the Heathen Kings, those barbarous Tyrants, with whom he entred leagues, as he saw good, laid aside the Law of God which was to guide King and People.

Grew strong, fierce, ravenous, unsatiable. vid. ver. 4. where the rest is explained.

Either his neighbours the Ammonites, and Moabites ▪ or he devoured his own subjects, impoverisht, and eat out their Estates, spared not the Prophets, or their Prophesie, Ier. 26.1, 2. and Vria he slew, what Iehojakim was appears, Ier. 22.13, 14, 15, 17.

7 And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof by the noise of his roaring.

Iehojachim.

On view not only heard of them, but setting on them violently, and taking them he came to know their Palaces, which are here called, what he made them, desolate, so the word I[illegible: 1 letter]aiah 13.22.

Or it may be rendred widows, and then 'twill refer to such, whose Husbands this Lion devoured, and thereby occasioned their petitioning to him, and thus he knew them, whom he made desolate, but the former best suits what follows.

Pilling, polling and by exactions driving the inhabitants out by his cruelty, and Tyranny.

The whole Land, or the Countrey sped as ill as the Cities and so 'twas emptied of men, riches and strength.

By the perpetual violent threats of this cruel King, which are called his roaring, and so Prov. 19.12. which terrified his neighbours in the three years revolt which are mentioned, 2 Kings 24.1, 2.

Marginal references: [illegible: 1 word] widows.

8 Then the nations set against him on every side from the u provinces, and spread their net over him, he was taken in their pit.

Which were feudatory to Nebuchadnezzar, and were bound to assist him in his Wars.

By order of the King of Babylon gathered together to hunt this Lion, to make War on this revolting King.

Surrounded him that he might not scape. Which belonged to the Babylonish Kingdom, and were governed by Presidents, or petty Kings, vassals to Nebuchadnezzar.

Soon got him into their toiles, as Huntsmen get a Lion, or other wild beast into their net.

See ver. 4. let. a.

Marginal references: 2 King. 24.2.; 2 Chro. 36.6.

9 And they put him in ward in chains, and brought him to the king of Babylon; they brought him into holds, that his voice should no more be heard on the mountains of Israel.

The armies of the several Nations, or the chief Commanders of those Armies.

In grates, or great Cage, as wild beasts are conveyed.

'Tis reported they put an Iron collar on his neck, and fastned an iron chain to it.

He was carried that long Journey in chains, enough to change his roaring Lion like into the roarings of a desperate, miserable Captive.

Wherever he was (for some dispute it whether now in Babylon, or else where with some of his armies) however, 'tis this unhappy King was carried to Nebuchadnezzar, or died on the way perhaps, by Command of Nebuchadnezzar so used, that hard usage killed him, and then they cast him out unburied, as Ier. 22.18, 19. foretold.

Kept him safe that he should not escape, or brought him to Babylon, which, though one City, yet so large, and had so great, and many Forts about it, that it seemed to be made up of many strong holds.

That he might never more either afright, or kill, or devour any of his people, and subjects in the Land of Israel.

In a comely observance of the Parable the Kingdom is the Mountains, when the King is the Lion, that rangeth, and roareth on them, Two more Lions of the same temper, and alike miserable in their end, I doubt not, are included in this emblem, and by these the Jews might know what would become of Ieconiah called also Iehojachin, and of Zedekiah, who was called Mattaniah.

Marginal references: Or, b[illegible: 2 letters]ks.

10 Thy mother is like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters.

O thou Prince of Israel.

See ver. 2.

Frequently so compared Psal. 80.8.14, 15, 17. Isa. 3.14. and 5.2. and 27.2.

Either when thou wast first-born, as Ezekiel 16.6. or the Royal line thy Kingly race, or in the vigour of thy strength.

In a very fruitful soil.

And accordingly she did thrive, and brought forth much fruit, see chap. 17.8. Though she lost many thousands carried away, yet more were born, bred up, and trained up to useful arts, and imployments say some, but this too general. The Royal Family did spring like a Vine well watered.

Full of Children when Iosiah died, he left four behind him, beside other branches of the Royal line.

The 10th. verse begins the second part of the chapter.

Marginal references: Or, [illegible: 1 word] or, [illegible: 1 word].

11 And she had strong rods for the scepters of them that bear rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.

Many excellent persons endowed with qualifications befitting Kings, that they might sway the Scepter, and rule the People with equity.

The grandure of the Kings and Kingdom.

Exalted above the ordinary majesty of other Kingdomes.

The goodly Cedars and their thick branches, i. e. This Kingdom equaled, if not excelled, the greatest neighbour Kingdoms, and her Kings as David, Solomon, &c. exceeded all their neighbour Kings, in Riches and Power.

Like a mighty Tree, that over tops all the forest, so did this goodly Kingdom over all Kingdomes, and it was seen and noted according to Gods promise that it should be the head, and not the tail, and to that Deut. 4.6, 7, 8.

12 But she was plucked up in fury, she was cast down to the ground, and the [illegible: 1 letter]ast wind dried up her fruit: her strong rods were broken, and withered; the fire consumed them.

This flourishing Vine first degenerated, brought forth fruit to it self not to God, and grew proud, abused Gods mercies to all manner of sin.

Was violently, suddenly, and totally rooted out, tore up by the roots, so was the once flourishing Kingdom of the Jews overthrown.

Had she been again set, there might have been some hope, but pluckt up root and branch together 'tis perisht for ever.

To hasten the utter destruction hereof an East-wind, that blasting, piercing wind blows upon her, the King of Babylon with all his Power raised of God to pull up this sinful Kingdom.

Blasted all her fruit, deposed her King, captivated him, his Family, and the whole Kingdom.

All the choice men, the Councellours, Warriours, Artificers, all that were like to be the strength of the Kingdom.

By Nebuchadnezzars hand pluckt away, and removed into Babylon, where they lay as withered branches.

Called fury in the former part of the verse. Gods displeasure for their sins, their adversaries rage, and their own animosities burnt them up; their Houses, and Palaces, their City, and Temple all burnt, yea and some persons with this [illegible: 1 letter]ire were consumed also, beside some that the Conqueror rosted.

Marginal references: chap. 1[illegible: 1 letter].[illegible: 1 letter] Hos. 13.1[illegible: 1 letter]

13 And now she is planted in the wilderness, in a dry, and thirsty ground.

At this present time.

But, alas! how unlike what she was? a brand pulled out of the burnings, a few of the branches of the last pruning, or a few smaller roots taken up by the provident hand of the Lord of the Vineyard, a remnant that might be a Nursery, a seed plot, but the much greater part of the Vine is, as said, destroyed.

It is not said who planted them, but it is easie to conjecture Nebuchadnezzar planted them in policy, and for his advantage, they planted themselves out of necessity, and God planted them there in just correcting mercy, and will give them root, and make them thrive, and transplant them after 70 years, and set them on the mountains of Israel again.

So it was to the Jews a forlorn, dangerous, and necessitous state, though Babylon was in a very fruitful place yet the salvage cruelty, and the insulting pride of the Babylonians made it to the Jews, as terrible, as a wilderness, besides there were some barren places of this Kingdom to which some of the Jews might be carried and confined.

This and the other expression are a description of the nature of a Wilderness, and illustrate what the Prophet had spoken, or may be paraphrased by that of David, Psal. 63.1. 'twas dry and thirsty where no one stream ran from that River which made glad the City of God, Psal. 46.4.

14 And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a scepter to rule. This is a lamentation and shall be for a lamentation.

This verse doth give you account of the immediate cause of this hasty, furious totall pulling up of this Vine.

Of rebellion will be kindled by

Zedekiah, who is of the blood Royal, made King by Nebuchadnezzar, and who swore Allegiance to him.

Brought the Land, City, Kings Palaces, and Gods Temple to utter desolation.

The regal dignity is ceased and shall no more rise, you shall never have a crowned head to rule you more.

This I have told you is the subject of my mournful thoughts.

And the execution of these things, which shall be much more terrible, shall make you lament at sight of them, and at remembrance of them as long as you live.

Lamentation for the Princes of Israel

Israel, the lioness, brought up young lions in the midst of lions. But when they showed their leonine nature, they were taken captive by the nations and led away, one to Egypt, the other to Babylon (Eze 19:1-9). The mother herself, once a vine planted by the water with vigorous branches, is torn from the soil, so that her strong tendrils wither, and is transplanted into a dry land. Fire, emanating from a rod of the branches, has devoured the fruit of the vine, so that not a cane is left to form a ruler’s sceptre (Eze 19:10-14). - This lamentation, which bewails the overthrow of the royal house and the banishment of Israel into exile, forms a finale to the preceding prophecies of the overthrow of Judah, and was well adapted to annihilate every hope that things might not come to the worst after all.

Eze 19:1-9

Capture and Exile of the Princes

Eze 19:1. And do thou raise a lamentation for the princes of Israel, Eze 19:2. And say, Why did thy mother, a lioness, lie down among lionesses; bring up her whelps among young lions? Eze 19:3. And she brought up one of her whelps: it became a young lion, and he learned to take prey; he devoured man. Eze 19:4. And nations heard of him; he was caught in their pit, and they brought him with nose-rings into the land of Egypt. Eze 19:5. And when she saw that her hope was exhausted, overthrown, she took one of her whelps, made it a young lion. Eze 19:6. And he walked among lionesses, he became a young lion, and learned to take prey. He devoured man. Eze 19:7. He knew its widows, and laid waste their cities; and the land and its fulness became waste, at the voice of his roaring. Eze 19:8. Then nations round about from the provinces set up against him, and spread over him their net: he was caught in their pit. Eze 19:9. And they put him in the cage with nose-rings, and brought him to the king of Babylon: brought him into a fortress, that his voice might not be heard any more on the mountains of Israel.

The princes of Israel, to whom the lamentation applies, are the king (נשׂיא, as in Eze 12:10), two of whom are so clearly pointed out in Eze 19:4 and Eze 19:9, that there is no mistaking Jehoahaz and Jehoiachin. This fact alone is sufficient to protect the plural נשׂיאי against the arbitrary alteration into the singular נשׂיא, proposed by Houbigant and Hitzig, after the reading of the lxx. The lamentation is not addressed to one particular prince, either Zedekiah (Hitzig) or Jehoiachin (Ros., Maurer), but to Israel as a nation; and the mother (Eze 19:2) is the national community, the theocracy, out of which the kings were born, as is indisputably evident from Eze 19:10. The words from מה  to רבצה form one sentence. It yields no good sense to separate מה אמּך from רבצה, whether we adopt the rendering, “what is thy mother?” or take מה with לביּא and render it, “how is thy mother a lioness?” unless, indeed, we supply the arbitrary clause “now, in comparison with what she was before,” or change the interrogative into a preterite: “how has thy mother become a lioness?” The lionesses, among which Israel lay down, are the other kingdoms, the Gentile nations. The words have no connection with Gen 49:9, where Judah is depicted as a warlike lion. The figure is a different one here. It is not so much the strength and courage of the lion as its wildness and ferocity that are the points of resemblance in the passage before us. The mother brings up her young ones among young lions, so that they learn to take prey and devour men. גּוּר is the lion’s whelp, catulus; כּפיר, the young lion, which is old enough to go out in search of prey. ותּעל is a Hiphil, in the tropical sense, to cause to spring up, or grow up, i.e., to bring up. The thought is the following: Why has Israel entered into fellowship with the heathen nations? Why, then, has it put itself upon a level with the heathen nations, and adopted the rapacious and tyrannical nature of the powers of the world? The question “why then?” when taken with what follows, involves the reproof that Israel has struck out a course opposed to its divine calling, and will now have to taste the bitter fruits of this assumption of heathen ways. The heathen nations have taken captive its king, and led him away into heathen lands. ישׁמעוּ אליו, they heard of him (אליו for עליו). The fate of Jehoahaz, to which Eze 19:4 refers, is related in 2Ki 23:31. - Eze 19:5-7 refer to Jehoiachin, the son of Jehoiakim, and not to Zedekiah, as Hitzig imagines. For the fact that Jehoiachin went out of his own accord to the king of Babylon (2Ki 24:12), is not at variance with the figure contained in Eze 19:8, according to which he was taken (as a lion) in a net. He simply gave himself up to the king of Babylon because he was unable to escape from the besieged city. Moreover, Jehoahaz and Jehoiachin are simply mentioned as examples, because they both fell into the hands of the world-powers, and their fate showed clearly enough “what the end must inevitably be, when Israelitish kings became ambitious of being lions, like the kings of the nations of the world” (Kliefoth). Jehoiakim was not so suitable an example as the others, because he died in Jerusalem. נוחלה, which has been explained in different ways, we agree with Ewald in regarding as the Niphal of יחל = חוּל, in the sense of feeling vexed, being exhausted or deceived, like the Syriac ̀ewaḥel, viribus defecit, desperavit. For even in Gen 8:12, נוחל simply means to wait; and this is inapplicable here, as waiting is not equivalent to waiting in vain. The change from חוּל to יחל is established by Jdg 3:25, where חוּל or חיל occurs in the sense of יחל. In Jdg 3:7, the figurative language passes into a literal description of the ungodly course pursued by the king. He knew, i.e., dishonoured, its (Israel’s, the nation’s) widows. The Targum reads וירע here instead of וידע, and renders it accordingly, “he destroyed its palaces;” and Ewald has adopted the same rendering. But רעע, to break, or smash in pieces, e.g., a vessel (Psa 2:9), is never used for the destruction of buildings; and אלמנות does not mean palaces (ארמנות), but windows. There is nothing in the use of the word in Isa 13:22 to support the meaning “palaces,” because the palaces are simply called ̀almânōth (widows) there, with a sarcastic side glance at their desolate and widowed condition. Other conjectures are still more inadmissible. The thought is as follows: Jehoiachin went much further than Jehoahaz. He not only devoured men, but laid hands on defenceless widows, and laid the cities waste to such an extent that the land with its inhabitants became perfectly desolate through his rapacity. The description is no doubt equally applicable to his father Jehoiakim, in whose footsteps Jehoiachin walked, since Jehoiakim is described in Jer 22:13. as a grievous despot and tyrant. In Eze 19:8 the object רשׁתּם also belongs to יתּנוּ: they set up and spread out their net. The plural מצדות is used in a general and indefinite manner: in lofty castles, mountain-fortresses, i.e., in one of them (cf. Jdg 12:7).

Eze 19:10-14

Destruction of the Kingdom, and Banishment of the People

Eze 19:10. Thy mother was like a vine, planted by the water in thy repose; it became a fruitful and rich in tendrils from many waters. Eze 19:11. And it had strong shoots for rulers’ sceptres; and its growth ascended among the clouds, and was visible in its height in the multitude of its branches. Eze 19:12. Then it was torn up in fury, cast to the ground, and the east wind dried up its fruit; its strong shoots were broken off, and withered; fire devoured them. Eze 19:13. And now it is planted in the desert, in a dry and thirsty land. Eze 19:14. There goeth out fire from the shoot of its branches, devoureth its fruit, so that there is no more a strong shoot upon it, a sceptre for ruling. - A lamentation it is, and it will be for lamentation. - From the lamentable fate of the princes transported to Egypt and Babylon, the ode passes to a description of the fate, which the lion-like rapacity of the princes is preparing for the kingdom and people. Israel resembled a vine planted by the water. The difficult word בּדמך we agree with Hävernick and Kliefoth in tracing to the verb דּמה, to rest (Jer 14:17), and regard it as synonymous with בּדמי in Isa 38:10 : “in thy repose,” i.e., in the time of peaceful, undisturbed prosperity. For neither of the other renderings, “in thy blood” and “in thy likeness,” yields a suitable meaning. The latter explanation, which originated with Raschi and Kimchi, is precluded by the fact that Ezekiel always uses the word דּמוּת to express the idea of resemblance. - For the figure of the vine, compare Psa 80:9. This vine sent out strong shoots for rulers’ sceptres; that is to say, it brought forth powerful kings, and grew up to a great height, even into the clouds. עבתים signifies “cloud,” lit., thicket of clouds, not only here, but in Eze 31:3, Eze 31:10,Eze 31:14. The rendering “branches” or “thicket of foliage” is not suitable in any of these passages. The form of the word is not to be taken as that of a new plural of עבות, the plural of עב, which occurs in 2Sa 23:4 and Psa 77:18; but is the plural of עבות, an interlacing or thicket of foliage, and is simply transferred to the interlacing or piling up of the clouds. The clause 'ויּרא וגו, and it appeared, was seen, or became visible, simply serves to depict still further the glorious and vigorous growth, and needs no such alteration as Hitzig proposes. This picture is followed in Eze 19:12., without any particle of transition, by a description of the destruction of this vine. It was torn up in fury by the wrath of God, cast down to the ground, so that its fruit withered (compare the similar figures in Eze 17:10). מטּה עזּהּ is used collectively, as equivalent to מטּות עז (Eze 19:11); and the suffix in אכלתהוּ is written in the singular on account of this collective use of מטּה. The uprooting ends in the transplanting of the vine into a waste, dry, unwatered land, - in other words, in the transplanting of the people, Israel, into exile. The dry land is Babylon, so described as being a barren soil in which the kingdom of God could not flourish. According to Eze 19:14, this catastrophe is occasioned by the princes. The fire, which devours the fruit of the vine so that it cannot send out any more branches, emanates ממּטּה בדּיה, from the shoot of its branches, i.e., from its branches, which are so prolific in shoots. מטּה is the shoot which grew into rulers’ sceptres, i.e., the royal family of the nation. The reference is to Zedekiah, whose treacherous breach of covenant (Eze 17:15) led to the overthrow of the kingdom and of the earthly monarchy. The picture from Eze 19:12 onwards is prophetic. The tearing up of the vine, and its transplantation into a dry land, had already commenced with the carrying away of Jeconiah; but it was not completed till the destruction of Jerusalem and the carrying away of Zedekiah, which were still in the future at the time when these words were uttered. - The clause 'קינה היא  does not contain a concluding historical notice, as Hävernick supposes, but simply the finale of the lamentation, indicating the credibility of the prediction which it contains. ותּהי is prophetic, like the perfects from ותּתּשׁ in Eze 19:12 onwards; and the meaning is this: A lamentation forms the substance of the whole chapter; and it will lead to lamentation, when it is fulfilled.

The Fall of the Royal Family; Fall of Jehoahaz and Jehoiakim. (b. c. 593.)

1 Moreover take thou up a lamentation for the princes of Israel, 2 And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions. 3 And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men. 4 The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt. 5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion. 6 And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured men. 7 And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring. 8 Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit. 9 And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.

Here are, I. Orders given to the prophet to bewail the fall of the royal family, which had long made so great a figure by virtue of a covenant of royalty made with David and his seed, so that the eclipsing and extinguishing of it are justly lamented by all who know what value to put upon the covenant of our God, as we find, after a very large account of that covenant with David ( Ps. lxxxix. 3, 20, &c.), a sad lamentation for the decays and desolations of his family (v. 38, 39): But thou hast cast off and abhorred, hast made void the covenant of thy servant and profaned his crown, &c. The kings of Judah are here called princes of Israel; for their glory was diminished and they had become but as princes, and their purity was lost; they had become corrupt and idolatrous as the kings of Israel, whose ways they had learned. The prophet must take up a lamentation for them; that is, he must describe their lamentable fall as one that did himself lay it to heart, and desired that those he preached and wrote to might do so to. And how can we expect that others should be affected with that which we ourselves are not affected with? Ministers, when they boldly foretel, must yet bitterly lament the destruction of sinners, as those that have not desired the woeful day. He is not directed to give advice to the princes of Israel (that had been long and often done in vain), but, the decree having gone forth, he must take up a lamentation for them.

II. Instructions given him what to say. 1. He must compare the kingdom of Judah to a lioness, so wretchedly degenerated was it from what it had been formerly, when it sat as a queen among the nations, v. 2. What is thy mother? thine, O king? (we read of Solomon's crown wherewith his mother crowned him, that is, his people, Cant. iii. 11), thine, O Judah? The royal family is as a mother to the kingdom, a nursing mother. She is a lioness, fierce, and cruel, and ravenous. When they had left their divinity they soon lost their humanity too; and, when they feared not God, neither did they regard man. She lay down among lions. God had said, The people shall dwell alone, but they mingled with the nations and learned their works. She nourished her whelps among young lions, taught the young princes the way of tyrants, which was then used by the arbitrary kings of the east, filled their heads betimes with notions of their absolute despotic power, and possessed them with a belief that they had a right to enslave their subjects, that their liberty and property lay at their mercy: thus she nourished her whelps among young lions. 2. He must compare the kings of Judah to lions' whelps, v. 3. Jacob had compared Judah, and especially the house of David, to a lion's whelp, for its being strong and formidable to its enemies abroad (Gen. xlix. 9, He is an old lion; who shall stir him up?) and, if they had adhered to the divine law and promise, God would have preserved to them the might, and majesty, and dominion of a lion, and does it in Christ, the Lion of the tribe of Judah. But these lions' whelps were so to their own subjects, were cruel and oppressive to them, preyed upon their estates and liberties; and, when they thus by their tyranny made themselves a terror to those whom they ought to have protected, it was just with God to make those a terror to them whom otherwise they might have subdued. Here is lamented, (1.) The sin and fall of Jehoahaz, one of the whelps of this lioness. He became a young lion (v. 3); he was made king, and thought he was made so that he might do what he pleased, and gratify his own ambition, covetousness, and revenge, as he had a mind; and so he was soon master of all the arts of tyranny; he learned to catch the prey and devoured men. When he got power into his hand, all that had before in any thing disobliged him were made to feel his resentments and become a sacrifice to his rage. But what came of it? He did not prosper long in his tyranny: The nations heard of him (v. 4), heard how furiously he drove at his first coming to the crown, how he trampled upon all that is just and sacred, and violated all his engagements, so that they looked upon him as a dangerous neighbour, and prosecuted him accordingly, as a multitude of shepherds is called forth against a lion roaring on his prey, Isa. xxxi. 4. And he was taken, as a beast of prey, in their pit. His own subjects durst not stand up in defence of their liberties, but God raised up a foreign power that soon put an end to his tyranny, and brought him in chains to the land of Egypt. Thither Jehoahaz was carried captive, and never heard of more. (2.) The like sin and fall of his successor Jehoiakim. The kingdom of Judah for some time expected the return of Jehoahaz out of Egypt, but at length despaired of it, and then took another of the lion's whelps, and made him a young lion, v. 5. And he, instead of taking warning by his brother's fate to use his power with equity and moderation, and to seek the good of his people, trod in his brother's steps: He went up and down among the lions, v. 6. He consulted and conversed with those that were fierce and furious like himself, and took his measures from them, as Rehoboam took the advice of the rash and hot-headed young men. And he soon learned to catch the prey, and he devoured men (v. 6); he seized his subjects' estates, fined and imprisoned them, filled his treasury by rapine and injustice, sequestrations and confiscations, fines and forfeitures, and swallowed up all that stood in his way. He had got the art of discovering what effects men had that lay concealed, and where the treasures were which they had hoarded up; he knew their desolate places (v. 7), where they hid their money and sometimes hid themselves; he knew where to find both out; and by his oppression he laid waste their cities, depopulated them by forcing the inhabitants to remove their families to some place of safety. The land was desolate, and the country villages were deserted; and though there was great plenty, and a fulness of all good things, yet people quitted it all for fear of the noise of his roaring. He took a pride in making all his subjects afraid of him, as the lion makes all the beasts of the forest to tremble (Amos iii. 8), and by his terrible roaring so astonished them that they fell down for fear, and, having not spirit to make their escape, became an easy prey to him, as they say the lions do. He hectored, and threatened, and talked big, and bullied people out of what they had. Thus he thought to establish his own power, but it had a contrary effect, it did but hasten his own ruin (v. 8): The nations set against him on every side, to restrain and reduce his exorbitant power, which they joined in confederacy to do for their common safety; and they spread their net over him, formed designs against him. God brought against Jehoiakim bands of the Syrians, Moabites, and Ammonites, with the Chaldees (2 Kings xxiv. 2), and he was taken in their pit. Nebuchadnezzar bound him in fetters to carry him to Babylon, 2 Chron. xxxvi. 6. They put this lion within grates, bound him in chains, and brought him to the king of Babylon, v. 9. What became of him we know not; but his voice was nowhere heard roaring upon the mountains of Israel. There was an end of his tyranny: he was buried with the burial of an ass (Jer. xxii. 19), though he had been as a lion, the terror of the mighty in the land of the living. Note, The righteousness of God is to be acknowledged when those who have terrified and enslaved others are themselves terrified and enslaved, when those who by the abuse of their power to destruction which was given them for edification make themselves as wild beasts, as roaring lions and ranging bears (for such, Solomon says, wicked rulers are over the poor people, Prov. xxviii. 15), are treated as such—when those who, like Ishmael, have their hand against every man, come at last to have every man's hand against them. It was long since observed that bloody tyrants seldom die in peace, but have blood given them to drink, for they are worthy. Ad generum Cereris sine cæde et sanguine pauci Descendunt reges et sicca morte tyranni— How few of all the boastful men that reign Descend in peace to Pluto's dark domain! Juvenal .

The Fall of the Royal Family. (b. c. 593.)

10 Thy mother is like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters. 11 And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches. 12 But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken and withered; the fire consumed them. 13 And now she is planted in the wilderness, in a dry and thirsty ground. 14 And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.

Jerusalem, the mother-city, is here represented by another similitude; she is a vine, and the princes are her branches. This comparison we had before, ch. xv. 1. Jerusalem is as a vine; the Jewish nation is so: Like a vine in thy blood (v. 10), the blood-royal, like a vine set in blood and watered with blood, which contributes very much to the flourishing and fruitfulness of vines, as if the blood which had been shed had been designed for the fattening and improving of the soil, in such plenty was it shed; and for a time it seemed to have that effect, for she was fruitful and full of branches by reason of the waters, the many waters near which she was planted. Places of great wickedness may prosper for a while; and a vine set in blood may be full of branches. Jerusalem was full of able magistrates, men of sense, men of learning and experience, that were strong rods, branches of this vine of uncommon bulk and strength, or poles for the support of this vine, for such magistrates are. The boughs of this vine had grown to such maturity that they were fit to make white staves of for the sceptres of those that bore rule, v. 11. And those are strong rods that are fit for sceptres, men of strong judgments and strong resolutions that are fit for magistrates. When the royal family of Judah was numerous, and the courts of justice were filled with men of sense and probity, then Jerusalem's stature was exalted among thick branches; when the government is in good able hands a nation is thereby made considerable Then she was not taken for a weak and lowly vine, but she appeared in her height, a distinguished city, with the multitude of her branches. Tanquam lenta solent inter viburna cupressi—Midst humble withies thus the cypress soars. "In thy quietness" (so some read that, v. 10, which we translate in thy blood) "thou wast such a vine as this." When Zedekiah was quiet and easy under the king of Babylon's yoke his kingdom flourished thus. See how slow God is to anger, how he defers his judgments, and waits to be gracious. 2. This vine is now quite destroyed. Nebuchadnezzar, being highly provoked by Zedekiah's treachery, plucked it up in fury (v. 12), ruined the city and kingdom, and cut off all the branches of the royal family that fell in his way. The vine was cut off close to the ground, though not plucked up by the roots. The east wind dried up the fruit that was blasted. The young people fell by the sword, or were carried into captivity. The aspect of it had nothing that was pleasing, the prospect nothing that was promising. Her strong rods were broken and withered; her great men were cut off, judges and magistrates deposed. The vine itself is planted in the wilderness, v. 13. Babylon was as a wilderness to those of the people that were carried captives thither; the land of Judah was as a wilderness to Jerusalem, now that the whole country was ravaged and laid waste by the Chaldean army—a fruitful land turned into barrenness. "It is burnt with fire (Ps. lxxx. 16) and that fire has gone out of a rod of her branches (v. 14); the king himself, by rebelling against the king of Babylon, has given occasion to all this mischief. She may thank herself for the fire that consumes her; she has by her wickedness made herself like tinder to the sparks of God's wrath, so that her own branches serve as fuel for her own consumption; in them the fire is kindled which devoured the fruit, the sins of the elder being the judgments which destroy the younger; her fruit is burned with her own branches, so that she has no strong rod to be a sceptre to rule, none to be found now that are fit for the government or dare take this ruin under their hand, as the complaint is (Isa. iii. 6, 7), none of the house of David left that have a right to rule, no wise men, or men of sense, that are able to rule." It goes ill with any state, and is likely to go worse, when it is thus deprived of the blessings of government and has no strong rods for sceptres. Woe unto thee, O land! when thy king is a child, for it is as well to have no rod as not a strong rod. Those strong rods, we have reason to fear, had been instruments of oppression, assistant to the king in catching the prey and devouring men, and now they are destroyed with him. Tyranny is the inlet to anarchy; and, when the rod of government is turned into the serpent of oppression, it is just with God to say, "There shall be no strong rod to be a sceptre to rule; but let men be as are the fishes of the sea, where the greater devour the less." Note, This is a lamentation and shall be for a lamentation. The prophet was bidden (v. 1) to take up a lamentation; and, having done so, he leaves it to be made use of by others. "It is a lamentation to us of this age, and, the desolations continuing long, it shall be for a lamentation to those that shall come after us; the child unborn will rue the destruction made of Judah and Jerusalem by the present judgments. They were a great while in coming; the bow was long in the drawing; but now that they have come they will continue, and the sad effects of them will be entailed upon posterity." Note, Those who fill up the measure of their fathers' sins are laying up in store for their children's sorrows and furnishing them with matter for lamentation; and nothing is more so than the overthrow of government.

CHAP. XIX.

Ver. 1. MOreover take thou up a lamentation] A Threnodia, a doleful ditty. In all ages things joyful and ſorrowful, were made up in ſongs, and ballads for popular uſe.

For the Princes of Iſrael] Thoſe four laſt Kings (Princes rather then Kings, becauſe vaſſals to Egypt and Babylon) who by moving unneceſſay wars, wrought their own and their Countries ruine.

Ver. 2. What is thy mother?] Whereby is meant thy City of Jeruſalem and people of the Jewes, who toke theſe four for their Kings, and ſoon had enough of them.

A Lioneſſe] So called for her nobleneſſe, courage and cruelty.

She lay down among lions] Alludit ad coitum: it ſignifieth that this State, by converſing with other Heathen Princes, had been corrupted by them, and conformed unto them.

She nouriſhed her whelps among young Lions] From whom they took in but few good Principles for young Princes. Wickedneſſe is ſoon learned. Of a certain Prince of Germany it was ſaid, Eſſet alius ſi eſſet apud alios, his company undid him: ſo it did Julian the Apoſtate.

Ver. 3. And ſhe brought up one of her whelps] This was Jehoahaz.

It became a young Lyon] Cunning, and cruel, and having never a good property, though the ſon of good Joſiah: who might better have ſaid then that Pope did of his wicked ſon, Caeſar Bergia, Haec vitia me non commonſtratore dedicit, He never learned it of his father.

It devoured men] He was a very Cannibal to his ſubjects, and made no more conſcience to undoe a poor man, to ſeek and ſuck his blood, then to eat a meals-meat when hungry, Pſal. 14.4.

Ver. 4. The nations alſo heard of him] His Lion-like diſpoſition and practiſes were ſoon noiſed and noticed.

He was taken in their pit] As Lions are taken by their hunters.Ex condicto omnes conveniunt ut cam capiant. Tyrants hold not their own long: thoſe beaſts are made to be taken and deſtroyed; as Nero, whom the Senate judged to death as an enemy to man-kind; and as Commodus who was, ſaith Oroſius, cunctis incommodus, a miſchief to mankind.

Ver. 5. Now when ſhe ſaw that ſhe had waited, and her hope was loſt] She looked for Jehoahaz his return out of Egypt, as Siſera's mother did for his ſafe and victorious return from the battle; but all in vain. The hope of the Hypocrite ſhall periſh.

Then ſhe took another of her whelps] A brat of the ſame breed, and of no better condition, Judea changed her Lords oft, but not her miſeries: ſo did Rome in the times betwixt Auguſtus and Conſtantine the Great: the names of thoſe few of them that were good, might be written within the compaſſe of a ſignet, as One ſaid. Scarce any of them dyed a natural death, unleſſe it were Veſpatian, Tack. qui ſolus Imperatorum mutatus in melius, who alſo was the only Emperour that became better by his preferment.

Ver. 6. He went up and down &c.] Of whom he learned to King it, and to lionize it: See ver. 2, 3.

Learned to catch the prey] To pull his Subjects, and to make havock, as our Henry the third did, who was therefore called Regni dilapidator.

And devoured men] As ver. 3. See Jer. 20.17.

Ver. 7. And he knew their deſolate places] He had made them deſolate and bereft them of their right owners whom he had devoured, and then ſeized them for himſelf. Some read and render it, He knew their deſolate widowes, i. e. He firſt kild up their husbands, and then lay with the widows: the men he devoured, the women he defloured: ſuch work this wicked Prince made, till God took him in hand; as he did alſo the other three here lamented, of whom may be ſaid, as Plutarch doth of Galba, Otho & Vitellius Emperours, that they were like Kings in a tragedy, which laſt no longer then the time that they are repreſented on the ſtage.

Ver. 8. Then the Nations ſet againſt him on every ſide] Nebuchadnezzar, with the neighbour Nations his auxiliaries.

They ſpred their net over him] As they did alſo over the two laſt Kings (though not here ſpecified) Jehoiachin and Zedekiah, becauſe they choſe rather to run the hazzard of ruine by rebellion, then to continue ſafely with ſlavery.

Leones maxime foveis capiuntur. In clauſtrum. He was taken in their pit] See ver. 4. an ordinary way of taking lions, as Pliny telleth us.

Ver. 9. And they put him inward in chaines] Or hookes. As lyons are not looked upon, but through a gate. God knows how to hamper the moſt truculent tyrants, as he did alſo Bajazet.

They brought him into holds] Into ſome ſtrong tower or rock where he dyed; and his body was afterwards thrown out upon a dunghil, Jer. 22.18.

Ver. 10. Thy mother is like a vine in thy blood] The ſame lamentation is here continued, though under another parable, viz. of a waſted vine. Jeruſalem was once a generous fruitful ſpreading vine. It began to be ſo again in ſome ſort under Zedekiah, if he could have been contented. See on chap. 17.5, 8.

Ver. 11. And ſhe had ſtrong rods for ſcepters] So firm were the branches of this vine, ſo many and likely to ſucceed him in the Kingdom were Zedekiah's children; his Nobles alſo were men of great parts, and fit for greater employments.

And ſhe appeared in her height] High ſhe grew, and withall highminded, and ſo ripe for ruine.

Ver. 12. But ſhe was pluckt up in fury] And ſo thrown, with a force, to the ground, as a man doth a dry or barren plant.

The Eaſt wind dryed up her fruit] See chap. 17.10. It is ventus urens & exſiccans, this was Nebuchadnezzar and his Army.

Herodot. l. 1. cap. 193. Plin. l. 6. c. 26. Ver. 13. And now ſhe is planted in a wilderneſſe] Babylon was no wilderneſſe, but fruitful beyond credulity; But the poor captive Jews had little joy of it, for ſome time at leaſt.

In a dry and thirſty ground] In terra ſicca & ſiticuloſa: ſo it was to them (though never ſo well watered) becauſe they wanted there the waters of the Sanctuary, and many other comforts of their own country. See Pſal. 137.

Ver. 14. And fire is gone out of a rod of her branches] i. e. Zedekiah by his perjury and rebellion hath ruined all; ſet all on a light fire.

So that ſhe hath no ſtrong rod, &c.] None to ſpeak of till Shiloh come. Rulers indeed they had after this and Governours, Hag. 2.21. but no Kings of their own Nation.

This is a lamentation] See on ver. 1.

And ſhall be for a lamentation] Jeruſalem plangitur & plangetur. The nation of the Jews ſhall never want matter of mourning.