Ezekiel 5 commentary

The prophet must shave off the hair of his head and beard, which signifies God's utter rejecting and abandoning that people. One part must be burned in the midst of the city, denoting the multitudes that should perish by famine and pestilence. Another part was to be cut in pieces, representing the many who were slain by the sword. Another part was to be scattered in the wind, denoting the carrying away of some into the land of the conqueror, and the flight of others into the neighbouring countries for shelter. A small quantity of the third portion was to be bound in his shirts, as that of which he is very careful. But few were reserved. To whatever refuge sinners flee, the fire and sword of God's wrath will consume them.

The sentence passed upon Jerusalem is very dreadful, the manner of expression makes it still more so. Who is able to stand in God's sight when he is angry? Those who live and die impenitent, will perish for ever unpitied; there is a day coming when the Lord will not spare. Let not persons or churches, who change the Lord's statutes, expect to escape the doom of Jerusalem. Let us endeavour to adorn the doctrine of God our Saviour in all things. Sooner or later God's word will prove itself true.

By another vision God confirms what he had lately taught concerning the siege of Jerusalem. For he orders the Prophet to shave the hairs off his head and his beard, then to distribute them into three parts, and to weigh them in a balance. He mentions a just balance, that equity may be preserved, and that one portion may not surpass another. There is no doubt that by the hairs he understands the inhabitants of Jerusalem, as by the head he understands the seat itself of their dwelling-place. Then the application will follow; but this I shall pass by today, because I cannot proceed farther. It is sufficient to hold briefly, that men are here designated by hairs, for hair can scarcely be counted, indeed that of the beard is countless; such was the multitude at Jerusalem, for we know that the city was very populous. We know, again, that it took occasion for pride from this; when they saw that they were strong in the multitude of their people, they thought themselves equal, if not superior, to all enemies, and hence their foolish confidence, which destroyed them. God then commanded the Prophet to shave off all the hairs of his head and of his beard. Thus he taught that not even one man should escape the slaughter, because he says, make the sword pass, or pass it, over thy head, then over thy chin, so that nothing may remain. We see, then, how far the passing of the razor is to go — until no hair remains entire on either the head or beard. Whence it follows, that God will take vengeance on the whole nation, so that not one of them shall survive. As to his ordering three parts to be weighed, and a proportion to be kept between them, in this way he signifies what we have often seen in Jeremiah, (Jeremiah 15:2) — Whosoever shall have escaped the sword shall perish by famine, and whosoever shall escape the famine shall perish by some other means. But here God explains at length the manner in which he was about to destroy all the Jews, although they were distributed into various ranks. For their condition might seem different when some had been put to flight, and others had betaken themselves to Egypt. But in this variety God shows that it detracts nothing from his power or intention of destroying them to a man.

Let us come to the words make a razor pass over thy head and over, thy beard; and then take scales מאזנים, maznim, is properly called a balance on account of its two ears. Take, therefore, a balance, or scales for weighing, and divide the hair. What this division means I have already explained, because all the Jews were not consumed by the same punishment,, and therefore those who had escaped one kind of destruction boasted that they were safe. Hence they were enraged against God. But this foolish confidence is taken away, when the Prophet is ordered to divide the hair extracted from his head and beard, Divide them, he says; afterwards he adds, a third part. As to God’s distributing the people into three parts, it is not done without the best reason for it; for a part was consumed by famine and distress before the city was taken. But because God marks all miseries by fire, therefore he orders a third part to be cast into the fire, and consumed there. Now because there were two parts remaining, every one promised himself life; for he who escapes present death thinks himself free from all danger, and hence confidence is increased; for we too often think ourselves safe when we have overcome one kind of death. For this reason, therefore, it is added, after thou hast burnt a third part in the fire, he says, take a third part and strike it with the sword Besides, he orders a third part to be burnt in the midst of the city. Ezekiel was then in Chaldea, and not near the city; but we said that all this took place by a prophetic vision. What is here said answers to the wrath of God, because before the siege of the city, a third part was consumed by pestilence, and famine, and distress, and other evils and slaughters; and all these miseries are here denoted by fire. For after the city had been taken, God orders a third part to be struck with the sword. We know this to have been fulfilled when the king with all his company was seized, as he was flying over the plain of Jericho, (2 Kings 25) when meeting with the hostile army; because very many were killed there, the king himself was carried off, his sons murdered in his sight, while his eyes were put out, and he was dragged to Babylon bound in chains. Hence this is the third part, which he commanded the Prophet to strike with the sword, because that slaughter represented the slaughter of the city.

Now it is added, that he should take a third part and cast it to the wind: then follows the threat, I will unsheathe my sword after them Here it is spoken as well of the fugitives who had gone into various countries, as of the poor, who being dispersed after the slaughter of the city, protracted their life but a short time. For we know that some lay hid in the land of Moab, others in that of Ammon, more in Egypt, and that others fled to various hiding-places. This dispersion was as if any one should cast the shorn-off hairs to the wind. But God pronounces that their flight and dispersion would not profit them, because he will draw his sword against them and follow them up to the very last. We see therefore, although at first sight the citizens of Jerusalem differ, as if they were divided into three classes, yet the wrath of God hangs over all, and destroys the whole multitude.

It is now added: Thou shalt take then a small number, and bind them, (that is, that number, but the number is changed,) viz., those hairs of which the number is small in the skirts of thy clothing It either takes away the confidence which might spring up from a temporary escape, or else it signifies that very few should be safe in the midst of the destruction of the whole people, which came to pass wonderfully. If that is received, the correction is added, that God would give some hope of favor because the people was consumed, yet so that the covenant of God might remain. Hence it was necessary that some relics should be preserved, and they had been reduced like Sodom, unless God had kept for himself a small seed. (Isaiah 1:9; Romans 9:29.) Therefore in this sense the Prophet is ordered to bind and to hide in the skirts of his garment, some part of the hair. Moreover, that part is understood only in the third order, because those who had escaped thought that they had obtained safety by flight, especially when they collected themselves in troops. Afterwards it follows, thou shalt then take from these, and throw it into the midst of the fire, and burn it in the fire Out of these few hairs God wishes another part to be burnt and consumed; by which words he signifies, even where only a small portion remains, yet it must be consumed in like manner, or at least that many out of these few will be rejected. And indeed those who seemed to have happily escaped and to have survived safely, were soon after cut off by various slaughters, or pined away by degrees as if they had perished by a slow contagion. But since it pleased him to remember his promise, we gather that a few of the people survived through God’s wonderful mercy: for because he was mindful of his covenant, he wished some part to be preserved, and therefore that correction was interposed, that the Prophet should bind under his skirts a small number. Yet from that remnant, God again snatched away another part, and cast it into the fire. If the filth of the remainder was such, that it was necessary to purge it, and cast part of it into the fire, what must be thought of the whole people, that is, of the dregs themselves? For the portion which the Prophet bound in his skirts was clearly the flower of the people: if there was any integrity, it ought to be seen there.

We just saw that there were many reprobate in that small number. Hence, therefore, it is easily gathered how desperate was the impiety of the whole people. After this, he says, take: this adverb is used that those who survived after the slaughter of the city should not think that all their punishments were over: after this, says he, that is, when they shall fancy all their difficulties over, thou shalt take from that part which thou hast preserved, and shalt cast it into the fire. Thence, he says, a fire shall go forth through the whole house of Israel He signifies by these words, as we have seen before, that the vision was not illusory, just as many fictitious things are represented in a theater. Hence God says, what he shows by vision to his servant would happen, as the event itself at length proved. But he goes further that the whole house of Israel shall burn in this burning, because indeed the last destruction of the city brought despair to the miserable, exiles, who, while the city was standing, promised themselves a return. But when they saw such utter destruction of the city, they were consumed just as if fire from Judea had crept even to themselves. In the meantime the remnant are always excepted whom the Lord wonderfully preserved, although he was in a vision destroying the whole people. We now see the tendency of this vision. I will not proceed further, because I should be compelled to desist, and so the doctrine would be abrupt. It is sufficient therefore to hold, although the people was divided into many parts so that the condition of each was distinct, yet that all should perish, since God so determined. Hence the confidence of those who thought they would be safe at Jerusalem was broken: then the ten tribes, which were captives, ought also to acknowledge that the last vengeance of God was not complete, until the city itself, the seat of government and the priesthood was destroyed.

PRAYER.

Grant, Almighty God, since thou hast proclaimed such a proof of thy fierce anger against thine ancient people, that we may this day learn wisdom from the suffering of others, and may so subject ourselves obediently to thee, that thou mayest receive us into favor, and show thyself so propitious to us, that by thy pardon we may be restored from death to life, until we enjoy that eternal blessedness which is provided for us by thine only-begotten Son our Lord. — Amen.

Lecture fourteen.

Ezekiel 5:5-6

5. Thus saith the Lord GOD; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her.

5. Sic dicit Dominator Iehoyah, Haec est Hierusalem, in medio gentium, posui eam, et in circuitu ejus terras.

6. And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them.

6. Et mutavit judicia mea ad impietatem Or, “she has transgressed my judgments or been rebellious. מרה, mereh, properly signifies was rebellious against my judgments.” — Calvin. prae cunctis gentibus: et statuta mea Or, “was rebellious against my statutes.” — Calvin prae terris quae in circuitu ejus: judicia mea spreverunt et in statutis meis non ambulaverunt.

Now God shows the reason why he determined to act so severely and harshly towards that holy city which he had selected as the royal residence. For the greater the benefits with which he had adorned the city, by so much the baser and grosser was their ingratitude. God recounts, therefore, his benefits towards Jerusalem, and that for the sake of reproving it. For if the Jews had embraced the blessing of God, doubtless he would have enriched them more and more with his gifts: but when he saw that they rejected his favors, he was the more angry with their indignity. For contempt of God’s benefits is a kind of profanation and sacrilege. Now, therefore, we understand the intention of the Holy Spirit when he says, that Jerusalem was placed as it were on a lofty platform, that its dignity might be conspicuous on all sides. This is not said in praise of Jerusalem, but rather to its greatest disgrace, because whatever the Lord had conferred upon it ought to be taken into account, since they had so unworthily corrupted themselves and had polluted God’s glory as it were on purpose. As to its being said, that Jerusalem was in the midst of the nations,(Psalm 74:12,) I do not take this so precisely as Jerome and most others. For they fancy that Jerusalem was the center of the earth, and he twists other places also into this sense: where God is said to have worked salvation to the midst of the earth, he explains it the very middle, as they say. But that is in my judgment puerile, because the Prophet simply means that Jerusalem was placed in the most celebrated part of the world: it had on all sides the most noble nations and very rich, as is well known, and was not far distant from the Mediterranean Sea: on one side it was opposite to Asia Minor: then it had Egypt for a neighbor, and Babylon on the north. This is the genuine sense of the Prophet, that Jerusalem was endued with remarkable nobility among other nations, as if God had placed it in the highest rank. There is no city which has not nations and lands round it, but God here names lands and nations par excellence, not any whatsoever, but those only which excelled in fruitfulness, in opulence, and all advantages. And the demonstrative pronoun is emphatic when he says, This is Jerusalem: for he extols the city with magnificent praises, that its ingratitude may appear the greater — hence it was placed in the midst of the nations and of countries round about it: because it was surrounded by many opulent regions, and there the grace of God was chiefly displayed, as if it were the most beautiful part of a theater, which attracted all eyes towards it, and moved all minds to admiration.

He now adds, My judgments are changed concerning the word מרה, mereh, I said that it signifies sometimes to change, but oftener to transgress or to reject, and there the sense suits very well, because the Jews were rebellious against the judgments of God even to impiety. But he enlarges upon their wickedness when he says, my statutes have been despised since they so addicted themselves to impiety. For if there had been any pretext of virtue, their fault might have been extenuated, but when they cast themselves into gross impiety, and thus despise God’s commandments, this is inexcusable. Let us learn from this passage, that unless we use God’s blessings with purity the charge of ingratitude will always lie against us: for whatever God bestows upon us, he sanctifies as well to our salvation as to the glory of his name. We are then sacrilegious when we corrupt those things which were destined for his glory; then are we utterly perverse when we convert to our destruction what God has appointed for our salvation. Now we must consider the ingratitude of Jerusalem as flagrant, because they rejected the commandments of God. When therefore God deposits among us the treasure of celestial doctrine, we must diligently take care that we do not turn aside to impiety, because there is no excuse for error when once we have been taught what is right, and that from the mouth of God himself. Then he declares the same sentiment in other words, and says, beyond all nations and all lands which were round about; by which sentence he signifies that the Jews; were worse than all the rest, because knowingly and willingly they had shaken off God’s yoke. Other nations had not conducted themselves better, for we know that the worship of God was then everywhere vitiated: but the impiety of the elect people was fouler, for they turned light into darkness, while the Gentiles wandered in darkness for they were blind, but the conduct of this people was different whom God had familiarly instructed. Since therefore the teaching of the law was conspicuous among the Jews, the Prophet deservedly says, that they were impious beyond all nations and countries Then he explains how they had either changed the judgment of God, or were themselves rebellious, because they had despised, says he, my judgments, and had not walked in my statutes First, he says, they had not fallen through ignorance but through pride and contempt; for when the will of God is made known to us, there is no place for ignorance. We do not sin lightly therefore, but our minds are necessarily infected with pride and contempt of God. Now he adds, that they did not walk in his precepts, by which words he signifies that the contempt just mentioned appeared openly, because in truth the fruit showed itself in their whole life. It follows —

Ezekiel 5:7-8

7. Therefore thus saith the Lord GOD, Because ye multiplied more than the nations that are round about you, and have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that are round about you;

7. Propterea sic dicit Dominator Iehovah propter multiplicare vestrum Or, “because of your multiplication.” — Calvin. prae cunctis gentibus, quae in circuitu vestro sunt, ut in statutis meis non ambularetis, et judicia mea non faceretis, et secundum judicia gentium, quae in circuitu vestro sunt non faceretis

8. Therefore thus saith the Lord GOD, Behold, I, even I, am against thee, and will execute judgments in the midst of thee in the sight of the nations.

8. Propterea sic dicit Dominator Iehovah, Ecce ego contra to, etiam ego: et faciam in medio tui judicia coram oculis gentium.

This verse is variously expounded on account of the word המנכם, hemenekem: for some read it jointly in one context, as if through being multiplied they did not worship God; as if he meant that they were luxurious through their opulence, as horses are restive through too much food and fatness. That passage of Moses has been marked: Israel, when highly fed, kicked; therefore they think that this place is like it, and so they combine it together: because thou hast been multiplied beyond. all Gentiles which were around thee, thou hast despised my judgments, for thou hast become blind and drunken by prosperity. (Deuteronomy 32:15.) But I do not approve of this sense, for it is clearly too forced. Others derive it from המה, hemeh, which signifies to be agitated or disturbed, and elicit this sense, because ye are tumultuous beyond all nations — -that is, because your lasciviousness and licentiousness surpass that of all people, whilst your eagerness has drawn you on as it were without a bridle. But I fear that explanation is far-fetched, and so I take it simply for to be multiplied, or multiplication; for machor may be either a noun or a verb, but in the same sense. At the same time, I do not refer this to the number and multitude of the people, nor even to the abundance of goods, as the majority do; for they say that the number of persons was multiplied, which does not suit the sense; if it be referred to wealth, it is indeed true that God had acted liberally towards that city, but I take it actively, that they have multiplied beyond all nations: and Jerome, in my opinion, has not rendered it badly by translating, “because ye have surpassed the nations,” yet he has departed from the proper sense of the word: so it will be better to retain the verb “multiply” or the noun “multiplication,” yet actively, because they had wantoned intemperately in their superstitions, so that they surpassed all nations in evil doing. On account then of your multiplying, or on account of your multiplication beyond all nations, that is, because ye were not content with moderate impiety, but heaped together all kinds of wickedness, so that your impiety has arrived at the highest pitch whence a curse follows it: but before he comes to that he confirms what he had said before, namely, because they had not walked in his statutes, and had not kept his judgments This, therefore, is the meaning of to multiply, because when the law was delivered to them they despised it, and imitated the wickedness of the nations and the countries around them. These sentences then agree, because beyond all the nations they had been rebellious in impiety against God, and then because they had multiplied beyond all nations and countries. Again the reason is to be observed, because they did not walk in God’s statutes For the Gentiles held no course, hence it is not surprising that they wandered in their own oblique direction. But a way had been shown to the Jews: the language of Moses was not in vain. (Deuteronomy 30:19.) I call heaven and earth to witness that I have set before you life and death: choose ye therefore life. Since then God had thus laid down the doctrine of salvation for the Jews, he was the more indignant at their insolence and baseness in not walking according to his statutes. Life then had been set before them, as Moses says; it remained for them to walk therein, which the Gentiles could not do.

Now he adds, and according to the judgments of the Gentiles which are round about you Here the Prophet seems to blame what otherwise and in many places is praised. For the Jews ought to be separate from the Gentiles, so that they might worship God in purity, and the Prophets often expostulate with them because they followed the judgments or statutes of the Gentiles. On these words I have said nothing, because they occur often, and it has been already shown in many places why God calls his judgments laws. Some distinguish between judgments and statutes, because judgments belong to mortals, and statutes to ceremonies. But this distinction is not everywhere observed. But God, in very many places, commends the precepts of his law, since he shows that nothing necessary to a complete system of teaching was omitted. But. this name is sometimes transferred to perverse rites and vicious superstitions, so that to walk in the judgments of the Gentiles, is to corrupt oneself with their perverse morals. As I have said already, the Jews were often condemned by the Prophets because they gave themselves up to the corruptions of the Gentiles.

Here, therefore, the Prophet says, that they had not done according to the judgments of the Gentiles But he understands that in this particular, also, they had surpassed the madness of the Gentiles, because they had not embraced the law of God so as to remain constantly in obedience to it. For we saw in the second chapter of Jeremiah, (Jeremiah 2:10, 11,) that the Gentiles were obstinate in their madness. Although that was not praiseworthy, yet God deservedly blames his people because they held him in less honor than the Gentiles did their idols. For we know how obstinately the nations were fixed in their superstitions, for they did not change their religion except by some violent impulse, just as if heaven and earth were shaken together. Since, therefore, the religion of each was firm and fixed, God accuses the Jews of trifling deservedly, because they inclined towards the errors and madness of the heathen. This, therefore, is Ezekiel’s meaning when he says, the Jews had not done according to the statutes of the Gentiles: as if he had said, they should have looked at the Gentiles, and as they saw them obstinately worshipping idols, so they should have persisted in my law and in pure worship. But while the obstinacy of the Gentiles was so great that they could not be torn away from their own superstition, my people, says he, have perfidiously declined from me and my law by rash impulse, and without necessity for it. Now, therefore, we perceive why the Prophet adds this to their crimes, that the people had not walked after the judgments or manners of the Gentiles. Hence they might have perceived, that what men had once embraced they ought not lightly to have thrown away, because when we are suddenly and easily turned aside in the matter of the worship of God, it is certain that we have never put forth living roots. Since, then, the Gentiles instructed the Jews in their duty, their crime became more detestable.

Now follows the threat, that God was prepared to take vengeance. Behold, I, even, I, am against you The particle גם, gam, “even,” is used as we in French say, yea, even: I, even I. We now see that the repetition is emphatic, as if God asserted a horrible destruction to be hanging over the Jews. For he wishes to inspire them with fear, since he assures them that he will prove an avenger. Though I do not receive Jerome’s comment, for he says, that angels and other ministers of God’s wrath are excluded, because God determined to destroy the Jews by himself. This we know to be false, for he made use of the Assyrians and Chaldeans. Since then those people were his scourges, it follows, that angels and men are not excluded when God pronounces himself an avenger. But he increases the weight of the punishment when he says, I, even I, am he with whom thou shalt have to do Now he adds, I will execute judgments, by which word jurisdiction, as they call it, is intended. What Jerome and those interpreters who follow him affirm is not correct, that by this name God’s justice is asserted, as if he meant, that he would not be cruel in exacting punishment, nor yet unjust nor too rigid. For to execute judgment means merely to exercise jurisdiction, and an earthly judge is said to exercise justice when he sits on his tribunal, even if he perverts justice and equity. This, indeed, cannot be the case with God, although the word allows of it. Besides, there is a suitable antithesis between the doctrinal judgments and the actual ones; God complained that the Jews did not execute his judgments: now he threatens that he himself would execute them, because he will vindicate his law by punishments.

The sum of the whole is that he will execute judgments in the midst of Jerusalem, because he will ascend a tribunal and compel the wicked to plead their cause, and to render an account of their life. God, therefore, then executed his judgments when he manifested his vengeance by means of the Chaldeans, and so famine was a part of his punishment, as well as the sword and the pestilence. For while he delays, he seems to have ceased from his duty, and then the impious indulge themselves as if he had forgotten to execute judgment. Therefore, in opposition to this, he denounces that he would execute judgments: as if he had said, I will appear as judge although you think me asleep. For he says, he will execute judgments in the midst of Jerusalem, before the eyes of the Gentiles, by which assertion he means, that their punishments would be remarkable, and such as might be easily considered by all the nations: for we know that the Gentiles were then blind, for they thought that good and evil happened by chance. But God affirms, that his judgments will be so manifest that the blind will be, as it were, eye-witnesses. Now it follows —

Ezekiel 5:9-10

9. And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations.

9. Et faciam in to quae non feci, et quae, non sum facturus secundum hoc amplius, propter cunctas abominationes tuas.

10. Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds.

10. Propterea “Because,” or “on that account.” — Calvin. patres vorabunt filios in medio tui, et filii vorabunt patres suos: faciam ergo judicia in to et dispergam cunctas reliquias tuas ad quemlibet ventum.

Now God subjoins, that their punishment should be so severe that no similar example could be found in the world — I will do what I have not done, nor intended to do, that is, I will avenge your contempt of my law in a striking and unexpected manner; for God sometimes so chastises men as not to exceed the ordinary method. But because punishments seem vile and contemptible when they are so common, God is compelled to surpass the ordinary measure, and to punish the wicked signally and portentously, as he says by Moses. (Deuteronomy 28:46.) When therefore he now says, that he would do what he had not done before, and what he would not do again, he signifies a horrible vengeance, which has no similar example. It means nothing else than what, we have quoted from Moses, that the vengeance would be signal and portentous. Interpreters take this metaphorically, but this view cannot be admitted, because in their opinion no history has recorded its fulfillment; hence they fly to allegory and metaphor. But first of all, we know what Josephus says, that mothers were so ravenous that they slew their children and fed upon them, although here a previous siege is referred to, in which God signifies that he would cause fathers to devour their children: I confess it; but even if we receive what they wish, it was not done then; hence Jeremiah is mistaken when he says, that miserable women cooked their children for food. (Lamentations 4:10.) Surely this is a sufficient witness; for to say that we never find that this actually happened is to reject the testimony of Jeremiah. Besides, God had threatened that very thing by Moses; nor can the passage be eluded, because there is weight in the words —

“Men delicate among you, and those accustomed to luxuries,” says he, “shall eat their own children; a man shall envy the wife of his bosom, so that he shall not suffer her to enjoy that nefarious food with him. Then by stealth shall he consume and devour the flesh of his son, so that he shall distribute no part of it to another.” (Deuteronomy 28:54, 55.)

When Moses uses this language he certainly does not mean that there shall be intestine dissensions, so that disciples shall rise up against their masters, and masters oppress their disciples, as Jerome fancies. But it is necessary to take the words as they sound, namely, that God would not be content with common and customary punishments when the Jews had arrived at the very last pitch of impiety and wickedness, since he blames them so severely. Hence Ezekiel now threatens this; nor is it surprising that the Prophets took such forms of expression from Moses, since they used the language of Moses rather than a new one, that the people might not despise their prophesyings. Now, therefore, we must decide, that the Prophet uses these threatenings against the Jews literally. But if any one now object that what God says will not happen does often happen, a solution must be sought for. For we said that when the Jews were besieged by Titus, such a ravenousness attacked certain women, that they fed by stealth on their own children. But God pronounces that he never would do this again I reply that this kind of vengeance is not to be restricted to one day, so that God should not often punish the Jews in a similar manner. But we do not read that this was done, except by the Jews, for although this cruelty is related in tragedies — that children were used as food by their parents, yet this barbarity nowhere existed, that a father knowingly and willingly ate his own son; hence this was peculiar to the Jews. And that God had once executed this vengeance on them by means of the Chaldeans, is no obstacle to his again inflicting the same punishment, when he wished to take vengeance on the extreme rebellion of the people. For although in Ezekiel’s time all things were very corrupt, yet we know that when the Son of God was rejected, the Jews cut off from themselves all hope of restoration to the mercy of God. It is not surprising, then, if again he had suffered sons to be devoured by their fathers, as he now threatens that fathers should be so rabid as not even to spare their own bowels.

I know not why Jerome invented this difference, which is altogether futile. For he says, that when a thing is honorable and becoming it should be ascribed to God, but when the thing itself is base, God averts the infamy from himself. For when this wonder is treated of here, God does not say I will cause the people to eat their sons, but he says, fathers shall eat their sons, and sons their fathers. But there is nothing solid in this comment, because the cruelty which the Chaldeans exercised towards the Jews certainly was not either honorable or becoming, and yet God ascribes to himself whatever the Chaldeans did. Again, what was baser than the incest of Absalom, in debauching his father’s wives? and even that was not sufficient, but he wished the whole people, at the sound of a trumpet, to be witnesses of his crime; and yet what does God say? “I will do this before the sun,” says he. (2 Samuel 12:12, and 2 Samuel 16:21, 22.) We see, then, that this man was not familiar with the Scriptures, and yet that he offered his comments too hastily. There was, indeed, no true religion in the man, and it is not without cause that I admonish you; for there is danger lest many be deceived, if they were not admonished that his genius was full of ostentation and arrogance.

He says, then, fathers shall eat their sons in the midst of you, and this was certainly fulfilled: for Jeremiah speaks of women, but he comprehends men also. (Lamentations 4:10.) For he says that women are tender-hearted, he does not say mothers merely, but that they were humane beyond others; but we know that maternal affection is more tender. But when mothers and those tender ones devour their children, that was the final portent. Now he adds, I will execute, therefore, (for the copula here ought to be resolved into the expletive particle,) judgments against thee That is, in this manner I will really show myself a judge, and I will scatter all thy remnants unto all winds. He signifies that there should be such dispersion, that no body or name of the people should remain. But that hope might cherish and sustain the Jews, if any name and body of the people had been left. But when God pronounces that they should be offscourings to be scattered to every wind, he takes away all hope of restoration for the present at least. We know that there was a certain number left, but such destruction was necessarily threatened before God gave any hope of his mercy. When he says, to any wind, he signifies in any quarter whatever. For as one or another wind blows so the dust is carried, and the offscourings are dispersed in all directions. It follows —

Ezekiel 5:11

11. Wherefore, as I live, saith the Lord GOD; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity

11. Propterea vivo ego, dicit Dominator Iehovah, si non propterea quod sanctuarium meum polluisti That is, “since thou hast polluted my sanctuary.” — Calvin in omnibus detestationibus tuis, et omnibus abominationibus tuis: Etiam ego diminuam; Others translate, “I will break thee in pieces.” — Calvin et non parcet oculus meus, et etiam ego non miserebor. “I will not pardon.” — Calvin.

Here God again expresses more clearly why he was so eager to take vengeance namely, because the religion of the Jews was corrupt, and the Temple had been violated, as we shall see to-morrow.

PRAYER.

Grant, Almighty God, since at this time thou hast so familiarly manifested thyself to us in the gospel of Christ our Lord, that we may learn to raise our eyes to the light which has been prepared for us; and grant that we may have them so fixed that we may be directed and urged towards the object of our existence, until the duties of our calling being finished, we may arrive at length unto thee, and enjoy also with thee that glory which thine only-begotten Son acquired for us by his blood. — Amen.

Lecture fifteen

Yesterday, after Ezekiel had prophesied concerning the slaughter of Jerusalem, he expressed one reason why God was so angry against that city, which he had formerly chosen for his dwelling. He says, they had violated or polluted his sanctuary Now therefore we see of what great importance before God is that true and pure religion whose pollution he so severely avenges. And indeed the safety of the city depended solely on the pure worship of God. Therefore the profanation of the Temple was just as if they had rejected God himself, and renounced his aid. Lastly, that impiety sufficiently shows that they despised whatever God had promised them. And these words are to be marked, where he says, even I will diminish thee, and my eye shall not spare, and I will not pardon, because nothing is more precious to God than that worship which he has commanded: when his sanctuary is polluted, it is no wonder if he is thus angry. Now it follows —

Ezekiel 5:12

12. A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.

12. Tertia pars peste morietur, et fame peribunt in medio tui: et tertia pars per gladium cadent in circuitu tuo, et tertiam partem in quemlibet ventum dispergam, et gladium evaginabo post eos.

Now he explains without a figure what he had previously proposed figuratively. For he had been commanded to shave off the hairs of his head and of his beard with a razor, and to divide them so that the pestilence should consume one part, the sword another, and the famine a third. Now he repeats the same thing but in another manner. Hence God explains why he had offered a vision of this kind to his servant. But he shortens what we formerly saw, because he omits the fourth member; for he was commanded to take some portion and to hide it under his armpit, or in the hem of his garment: but here there is no mention of that part, and yet it was not spoken in vain, but God speaks in various manners, and that by his own right. Meanwhile, both the figure and its application agree, because God was consuming the whole people by either famine, pestilence, or the sword. What was said concerning the fourth part was not in vain, but it was not necessary to repeat it. To this end then the Prophet tended, since some were survivors it might seem that they were exempt from the common slaughter: that he might take away that hope, he said, that they also, or at least many of them, should perish by burning, so that they should light up a fire in the whole people of Israel. For it happened through the unconquerable obstinacy of the people, that the wretched exiles were more hated; those who had already spared them began afresh to rage against them with cruelty, because the name of the people became detestable among all men. Because, therefore, the remnant of the citizens who remained at Jerusalem perished, hence it happened that the burning penetrated to the ten tribes, and to those wretched exiles who were captives in remote lands. But now our Prophet is silent on this point. In the meanwhile, he comprehends whatever we saw before, although more briefly: only that explanation was wanting, which, although it was formerly useful, yet ought not of necessity to be repeated. A third part, therefore, shall die by pestilence, and shall perish by hunger in the midst of thee; then a third part shall perish by the sword around thee, and a third part shall be scattered towards every wind: although God claims this for himself, I will scatter, says he, the third part, and draw out the sword after them, so that they also shall perish in their dispersion. Now that dispersion is by itself miserable, but God pronounces that he would not be content with that moderate punishment until he utterly consumed them. It follows —

Ezekiel 5:13

13. Thus shall mine anger be accomplished, and I wilt cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken it in my zeal, when I have accomplished my fury in them.

13. Et perficietur ira mea, et residere Or, “rest.” — Calvin. faciem excandescentiam meam in ipsis: et consolationem accipiam: et cognoscent quod ego Iehovah, qui locutus sum in zelo meo Or, “in my jealousy.” — Calvin. cum perfecero excandescentiam meam in ipsis.

In this verse the Prophet only teaches what he had said before, but by way of confirmation, namely, that God’s vengeance would be horrible and unceasing until the destruction and extinction of the people. There are some who think that this was interposed that God might mitigate the rigor of his vengeance, and so this verse, according to them, contains a promise of pardon; but it is rather a threat. For what they assert — that God would cause his anger to cease — cannot stand. For it follows afterwards they shall know that I Jehovah have said it, when I shall have filled up my wrath or anger against them And the context, as we shall afterwards see, will refute that comment. Let this, then, remain fixed, that the Prophet does not here promise the people any mitigation of their punishment, but goes on denouncing the vengeance which he formerly mentioned.

First he says, it shall be filled up: כלה, keleh, signifies sometimes “to finish,” but also, “to be accomplished,” “to consume,” and also, “to be consumed.” In this place God signifies that there should be no end to the punishments until he was satisfied. The image is taken from men desirous of vengeance, whose eagerness does not cease till they satiate themselves with revenge. God, therefore, here likens himself to men when he speaks of the end or fulfillment of his anger. Now he adds, I will cause my fury to rest upon them, that is, my fury shall be, as it were, fixed upon them. For “rest” is not to be received here for “cease,” for wrath is said to rest when it has spent itself, but God wishes here to mark by his Prophet the perseverance or untiring course of his vengeance. My wrath, therefore, shall rest upon them, that is, it shall not remove or pass away; for God is said to withdraw his hand when he ceases to punish us, but here the rest of his wrath is its perpetual continuing. He adds, I will take comfort Here God transfers to himself what properly does not belong to him, for he does not delight himself after the manner of men when he takes vengeance on wickedness; but we know that God’s judgment cannot be comprehended, unless he puts on the character of man, and in some manner transforms himself. Hence he is said to receive comfort in the approbation of just judgment. For this comfort signifies, that God cannot bear the contempt of his law — then that the malice of man is so desperate, that the judge must at length appear in his own nature; not that he indulges in any passions, as is sufficiently known, but because we cannot otherwise conceive him to be a just judge, unless he declare himself pleased with vengeance, when he sees men so utterly abandoned and beside themselves, as not to be otherwise recalled to penitence.

He afterwards adds, and they shall know that I Jehovah have spoken it Here God obliquely blames the stupidity of the people, because they not only despised all prophecies, but also proudly laughed at his threats. As often, then, as the Prophets declared the vengeance and judgments of God, they gave material for laughter to a perverse and impious people, and their obstinacy so blinded them that they did not think it was God who spoke; for they supposed that men only would be their adversaries, and hence their rage against the Prophets. For if they had thought that they had spoken by divine inspiration, they would never have dared to rise against them so madly; but because they thought that the Prophets uttered in public their own comments, therefore they strove with them in forgetfulness of God. The Jews, therefore, did not acknowledge him. But let us mark the source of their ignorance: they turned aside their senses from God of their own accord, as at this time many do not think that God speaks when his truth is openly shown from the Scriptures. Why do they not think so? because they are unwilling. Hence this blindness was voluntary and affected, so to speak, in the ancient people, since they imagined that the prophecies would be without effect. This is the reason why the Prophet says, then they shall know that I have spoken, because, as the proverb is, experience is the fool’s teacher; since, therefore, they rejected all threats, it came to pass that, by the teaching of calamity, they perceived too late that God was the speaker. And so there is an antithesis between experimental knowledge, and blindness which arises from an evil disposition and a contempt of God. For when he says, they shall know when he has fulfilled his wrath, that knowledge shall be too late and unfruitful. Lastly, God here pronounces, that he would inflict just punishment on their voluntary ignorance, from which the Jews should know, whether they would or not, that the prophecies against which they had closed their eyes had proceeded from himself alone.

He says also, that he had spoken in his zeal, or jealousy, because the Prophets were thought to be very furious when they thundered so against the impious. God therefore here acquits those whom we know were commonly esteemed fanatics, and says that he spoke in his zeal, because the impious, when they wish to load the servants of God with envy, object that he is mild and merciful, and that it does not accord with his character to speak roughly and sharply. God therefore says that he also uses zeal, or anger, that the Jews might not think his Prophets carried away with inconsiderate zeal and fervor, since we know that they fell into that grievous error. It follows —

Ezekiel 5:14

14. Moreover I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by.

14. Et ponam to in vastitatem, et opprobrium inter gentes quae in circuitu tuo sunt, in oculis eujusvis transeuntis. Or, “traveler.” — Calvin.

He explains what we saw before more at length, whence also we understand that in the next verse God had not softened his anger, but proclaimed the ultimate destruction of the nation. He says therefore, that the Jews shall be desolate, as they translate it: it also signifies dryness, and hence is the name for a desert. But it suits this place to say, the Jews shall be laid waste, and a reproach among the nations: for they were formerly a celebrated nation: God had ennobled them with remarkable gifts, so that they excelled in dignity in the sight of all the nations. Now he says, they should be like a vast desert, and in utter ruin, and a reproach; and not only is this rumor spread abroad, but all travelers through that land are witnesses of this reproach. But in the next verse this is followed out more at length.

Ezekiel 5:15

15. So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the LORD have spoken it.

15. Et eris probrum, et subsannatio, castigatio, et stupor gentibus quae in circuitu tuo sunt, dum fecero in to judicia in ira, et excandescentia, et increpationibus excandescentiæ: ego Iehovah locutus sum.

He further explains how the Jews should be devastated and become a reproach among the nations. Now, he does not speak of their dispersion, but uses two words for one idea: he puts חרפה, cherepheh, which signifies a reproach, and adds גדופה, gedopheh, which signifies a taunt and a mocking: but this could not take place without the slaughter of the people. Unless the profane heathen had some ground for it, there was no reason why they should utter their taunts and hissings against the Jews. Hence destruction and complete slaughter are comprehended under the words reproach and taunt, or laughing-stock. But this sentence belongs to the former verse: there it was said, I will make thee: here, thou shalt be Meanwhile the execution of God’s vengeance is marked; when, therefore, God reproaches us, we are compelled to lie under the power of his hand, because an attempt to resist him is vain. We shall wrestle, indeed, as the ungodly do, but unless we yield willingly, the violence of his power will crush us. Hence we must observe the context: I will make thee a reproach, and thou shalt be one, because God signifies that his threats should not be either empty or in vain. He adds, thou shalt be a correction: מוסר, moser, signifies discipline and instruction, but is often used for that correction which springs from a sense of God’s wrath. When, therefore, God chastises his people, if they repent, they are said to profit by his discipline, since they have learnt themselves to be sinners by the punishments which he has inflicted on them. But he says that the Jews should be a correction to the profane nations, because they should grow wise by their punishments; for while we apply examples to our use, this is a timely correction, since we do not wait till God strikes us; but when he takes vengeance on the despisers of his law at a distance, if we are moved by such examples, this is, as I said, correction in good time: for the Prophet now applies it to the nations, not without the disgrace of the elect people: as if he had said that their punishment would be so notorious that the very blind would recognize them, and tremble at the perception of their import.

Afterwards he adds — in astonishment These words, indeed, do not seem sufficiently in agreement with the Jews being for a wonder and a correction; but the Prophet does not simply mean that those who perceived the judgment of God should be either stupid or docile, he only means that in God’s severity material would be proposed for all, as well of correction as of astonishment, so that they should be horrified when they saw God treating his elect people so harshly. For he adds, when I shall execute judgments on thee in wrath, and in fury, and in burnings of anger. He confirms what we saw before, namely, that God’s judgment would be remarkable, because he had so long borne with a reprobate people. Since he had so long borne their impiety, he broke forth at length in one impulse, and then exercised the formidable judgment of which he speaks. This is the reason why he says the nations shall be astonished when I execute my judgments upon thee. What, then, were these judgments? — in truth, anger, and burning, and furious rebukes. Here the Prophet seems verbose; but he could not be too much so, since the sluggishness of the people was so great that they were not moved by any prophecies. As we have formerly seen, he had been, doubtless, derided by those Jews in Chaldea, who as yet remained at home tranquil, as it were, in their nests. “Does he, the wretched exile, threaten us? let him be content with his own lot: since God has spared us, he seems to be stirred up to vex us by envy alone; but we have no reason to fear the envy of a captive and an exile.” Since, then, the Prophet knew that he was contemptible among the Jews, it was necessary to heap up such forms of speech, that his teaching might have more weight: nor does he look: at the Jews alone, but at those people also who had been dragged into the same exile; for he has to advise them, for the reasons which we have formerly explained. Now, therefore, we understand his meaning when he speaks concerning anger and burning, and adds, at the same time, burning rebukes He adds also, I Jehovah have spoken it: which he will repeat at the last verse of the chapter. And this confirmation is also very useful, because when both the Israelites and the Jews looked at a mortal and abject man, a captive and a slave of an impious people, they would doubtless have despised all his prophecies. Hence he sets God before them, by which he means that he was not the author of the threats, but spoke only from the mouth of God, as the organ of the Spirit. It follows —

Ezekiel 5:16

16. When I shall send upon them the evil arrows of famine, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread:

16. Cum emisero Or, “I shall have darted שלח, shelech, signifies to send, but it here means to dart; for the context requires it.” — Calvin. sagittas famis malas in ipsos, quae erunt in perditionem, Or, “destruction.” quas jaculabor in ipsos ad perdendum eos: et famem addam contra eos, et confringam ipsis baculum panis.

He illustrates the sentiment which we have seen, but not after the manner of rhetoricians, who affect splendor and ornament of speech; but his only design was to penetrate the minds of the people, like stones or iron. This, then, is the reason why he uses such variety here, and adorns his teaching with various figures. For he now compares God to an archer, who points his arrows against them; but he speaks metaphorically concerning the arrows of God; for he calls them arrows of famine and evil, that is, deadly and death-bearing. Since, then, I shall hurl evil arrows against them, they shall cause their destruction, says he; that is, they shall not escape death, because they shall be struck with mortal wounds. A person might be struck by the blow of an arrow, and yet become convalescent; but God pronounces the arrows of which he speaks deadly, so that whoever is struck by them has no hope of safety left. Besides, by arrows of famine we may understand such barrenness of soil as flies, locusts, and other scourges of God — at one time scorching, at another mildew dries up the corn-field, now rains make the wheat rot, now heat burns it up, as many sources of corruption and pestilence as these are to the crops, so many are the arrows of God which transfix men’s hearts, and that too by a deadly wound. If so subtle an explanation does not please any one, he is at liberty to take it otherwise; yet if any one properly attends, he will confess that God darts his own arrows as often as he causes famine, or deprives men of sustenance. He adds, which shall become corruption He confirms what we said was denoted by the epithet הרעים, hergnim. He says, therefore, that these arrows would be destructive, because they should be for perdition and destruction. Another confirmation follows: which I will send, says he, against them to destroy them Here God distinctly affirms that he would dart forth those arrows, and repeats again what we saw before, and that, too, in the same verse. But we have taught you why the Prophet insists, in many words, on a matter by no means obscure. He adds, and I will multiply famine against them. Here he signifies that he was armed with different weapons, so that if men perceive themselves to have fallen, they may perceive that God has other hidden weapons, which he has not yet brought into use. By the word “multiply” the Prophet expresses what we have already seen, by means of arrows, for he uses the plural number, but the impious restrict as much as they can the power of God. “If God wills” they say, “he can indeed ruin the corn-fields with continual rain, he can also burn them up by too much heat, if we have escaped the frost and the hail, the storm, and the rain., and the drought, it will have already gone well with us.” Thus the impious harden themselves in their security. And why? because they restrict God’s arrows to a fixed and certain number. This is the reason why he says, I will multiply famine upon them; that is, when they think their yearly produce safe, because they have escaped drought, and rain, and mildew, and storm, and hail, I will find, says he, other modes unknown to them, by which I will bring famine upon them. And he expresses one manner of doing so — I will break the staff of bread, concerning which form of speaking we have spoken previously. I do not subscribe to their opinion who say, that the staff of bread is broken when God sends a deficiency of corn; for in the greatest plenty the staff of bread is broken, as we saw in Moses, when God takes away the nourishing quality of bread, and makes it vanish, (Deuteronomy 8:3,) because man lives not by bread alone, but by that secret inspiration which God has implanted in the bread. Hence we may eat more than fourfold the usual quantity, and yet not be satisfied, as this form of speech often occurs with the Prophets, which they take from Moses. Thou shalt eat, and not be satisfied, say they. (Leviticus 26:26; Isaiah 9:20; Ezekiel 7; Hosea 4:10; Micah 6:14.) So also here the Prophet repeats what we saw in the last chapter — that God breaks the staff of bread, that is, takes away its nourishing quality, so that he who feeds upon it does not feel that he has recovered new rigor. It follows —

Ezekiel 5:17

17. So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it.

17. Et mittam in vos famem, et bestiam malam, Or, “wild beast ” — Calvin. et orbabunt to; “He used before the plural number ” — Calvin. get pestis, et sanguis transibunt in to, et gladium venire faciam super to: ego Iehovah locutus sum.

Here God speaks generally concerning certain adversities — I will send evil upon them, he says, but immediately afterwards he adds the kind of evil, of which he had not yet spoken. Hence, under the name of evil he embraces all adversities, as if he had said that he intended to exact the penalty from the wicked, not in one or two ways only, but by those numberless troubles which surround us, and to which we are subject; so that there would be no bounds to his wrath, unless men should cease to provoke his anger. This is the reason, then, why he now speaks generally concerning evil; but as I have said he adds the kind of evil — An evil beast shall come upon thee, and so I will bereave thee Although only one form of evil is expressed, yet it is by no means doubtful that for the sake of example God mentions this, that they might understand that all injuries are in his hand. And these are numberless. If we look upwards, how many deaths hang over us from that direction? If we look at the earth, how many poisons? how many wild and fierce beasts, how many serpents, swords, pitfalls, stumbling-blocks, precipices, falls of houses, throwings of stones and darts? In short, we cannot stir a step without ten deaths meeting us. So God here speaks of wild beasts only for the purpose of showing that they were at hand, and that by them he would execute his judgments. Now, therefore, we understand why Ezekiel first spoke of the genus, and afterwards came to the species.

And at length he adds, I will bereave or deprive them, namely, that he will deprive fathers of their sons, and sons of their fathers; and he will do that, not only by cruel and savage beasts, but by various other ways. Again he repeats — pestilence and blood shall pass over thee. He had not spoken of blood before, unless under the name of the sword, which he repeats again: but he heaps together, as I have said, various forms of speech, so that those should be at length awakened who had been too slow, and were afterwards turning themselves willingly away from all sense of the wrath of God. Hence he says, pestilence and blood shall pass through thee. Then, I will bring a sword, says he, upon thee When he spoke of blood, he really intended a sword, but, as I have already said, this did not cause either the Israelites or Jews instantly to tremble at such threats. What, therefore, was in itself sufficiently clear and easy, ought to be impressed in various ways. With this view he adds again, I Jehovah have spoken For he turns away the Jews and Israelites from looking at himself, and shows them that he was not the author of the threats, but that he faithfully delivers what he had received from God’s hand, and what he was commanded to utter against them.

PRAYER.

Grant, Almighty God, since we are so dull and heavy, that we may awake in time at thy threats, and submit ourselves to thy power, that we may not experience by our destruction how formidable it is, but profit under thy rod when thou correctest us like a father, and may we so become wise, that through the whole course of our life we may proceed in the continual pursuit and meditation of true repentance; and having put off the vices and filth of the flesh, we may be reformed into true purity, until at length we arrive at the enjoyment of celestial glow, which is laid up for us in Christ Jesus our Lord. — Amen.

Lecture sixteenth

CHAPTER 6

Ezekiel 6:1-3

1. And the word of the LORD came unto me, saying,

1. Et fuit sermo Iehovæ ad me dicendo,

2. Son of man, set thy face toward the mountains of Israel, and prophesy against them,

2. Fili hominis, pone faciem tuam ad Or, “against.” — Calvin. montes Israel, et prophetiza ad eos,

3. And say, Ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys; Behold, I even I, will bring a sword upon you, and I will destroy your high places.

3. Et dic, Montes Israel audite sermonem Dominatoris Iehovæ: sic dicit Dominator Iehovah montibus et collibus, rivis “Some translate ‘torrents;’ others, ‘the rushing down of waters;’ others, ‘rocks.’” — Calvin. et vallibus: ecce ego adducem contra vos gladium, et perdam excelsa vestra.

CHAPTER 5

Eze 5:1-17. Vision of Cutting the Hairs, and the Calamities Foreshadowed Thereby.

1. knife ... razor--the sword of the foe (compare Is 7:20). This vision implies even severer judgments than the Egyptian afflictions foreshadowed in the former, for their guilt was greater than that of their forefathers.

thine head--as representative of the Jews. The whole hair being shaven off was significant of severe and humiliating (2Sa 10:4, 5) treatment. Especially in the case of a priest; for priests (Le 21:5) were forbidden "to make baldness on their head," their hair being the token of consecration; hereby it was intimated that the ceremonial must give place to the moral.

balances--implying the just discrimination with which Jehovah weighs out the portion of punishment "divided," that is, allotted to each: the "hairs" are the Jews: the divine scales do not allow even one hair to escape accurate weighing (compare Mt 10:30).

2. Three classes are described. The sword was to destroy one third of the people; famine and plague another third ("fire" in Eze 5:2 being explained in Eze 5:12 to mean pestilence and famine); that which remained was to be scattered among the nations. A few only of the last portion were to escape, symbolized by the hairs bound in Ezekiel's skirts (Eze 5:3; Jr 40:6; 52:16). Even of these some were to be thrown into the fiery ordeal again (Eze 5:4; Jr 41:1, 2, &c.; Jr 44:14, &c.). The "skirts" being able to contain but few express that extreme limit to which God's goodness can reach.

5-6. Explanation of the symbols:

Jerusalem--not the mere city, but the people of Israel generally, of which it was the center and representative.

in ... midst--Jerusalem is regarded in God's point of view as center of the whole earth, designed to radiate the true light over the nations in all directions. Compare Margin ("navel"), Eze 38:12; Psa 48:2; Jr 3:17. No center in the ancient heathen world could have been selected more fitted than Canaan to be a vantage ground, whence the people of God might have acted with success upon the heathenism of the world. It lay midway between the oldest and most civilized states, Egypt and Ethiopia on one side, and Babylon, Nineveh, and India on the other, and afterwards Persia, Greece, and Rome. The Phoenician mariners were close by, through whom they might have transmitted the true religion to the remotest lands; and all around the Ishmaelites, the great inland traders in South Asia and North Africa. Israel was thus placed, not for its own selfish good, but to be the spiritual benefactor of the whole world. Compare Psa 67:1-7 throughout. Failing in this, and falling into idolatry, its guilt was far worse than that of the heathen; not that Israel literally went beyond the heathen in abominable idolatries. But "corruptio optimi pessima"; the perversion of that which in itself is the best is worse than the perversion of that which is less perfect: is in fact the worst of all kinds of perversion. Therefore their punishment was the severest. So the position of the Christian professing Church now, if it be not a light to the heathen world, its condemnation will be sorer than theirs (Mt 5:13; 11:21-24; He 10:28, 29).

7. multiplied--rather, "have been more abundantly outrageous"; literally, "to tumultuate"; to have an extravagant rage for idols.

neither have done according to the judgments of the nations--have not been as tenacious of the true religion as the nations have been of the false. The heathen "changed" not their gods, but the Jews changed Jehovah for idols (see Eze 5:6, "changed My judgments into wickedness," that is, idolatry, Jr 2:11). The Chaldean version and the Masora support the negative. Others omit it (as it is omitted in Eze 11:12), and translate, "but have done according to the judgments," &c. However, both Eze 11:12 and also this verse are true. They in one sense "did according to the heathen," namely, in all that was bad; in another, namely, in that which was good, zeal for religion, they did not. Eze 5:9 also proves the negative to be genuine; because in changing their religion, they have not done as the nations which have not changed theirs, "I (also) will do in thee that which I have not done."

8. I, even I--awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate My righteous government before the nations by judgments on thee.

9. See on Eze 5:7.

that which I have not done--worse than any former judgments (La 4:6; Da 9:12). The prophecy includes the destruction of Jerusalem by the Romans, and the final one by Antichrist (Zec 13:8, 9; 14:2), as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldean conquest. There was to be a germinating evil in their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there was to be a peculiar manifestation of God's wrath against sin in their case [Fairbairn]. The higher the privileges the greater the punishment in the case of abuse of them. When God's greatest favor, the gospel, was given, and was abused by them, then "the wrath was to come on them to the uttermost" (1Th 2:16).

10. fathers ... eat ... sons--alluding to Moses' words (Le 26:29; De 28:53), with the additional sad feature, that "the sons should eat their fathers" (see 2Ki 6:28; Jr 19:9; La 2:20; 4:10).

11. as I live--the most solemn of oaths, pledging the self-existence of God for the certainty of the event.

defiled my sanctuary--the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols.

diminish--literally, "withdraw," namely, Mine "eye" (which presently follows), that is, My favors; Job 36:7 uses the Hebrew verb in the same way. As the Jews had withdrawn from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to De 4:2, "Ye shall not diminish aught from the word which I command you"; they had done so, therefore God diminishes them. The reading found in six manuscripts, "I will cut thee off," is not so good.

12. Statement in plain terms of what was intended by the symbols (Eze 5:2; see Eze 6:12; Jr 15:2; 21:9).

draw out ... sword after them--(Le 26:33). Skeptics object; no such thing happened under Zedekiah, as is here foretold; namely, that a third part of the nation should die by pestilence, a third part by the sword, and a third be scattered unto all winds, and a sword sent after them. But the prophecy is not restricted to Zedekiah's time. It includes all that Israel suffered, or was still to suffer, for their sins, especially those committed at that period (Eze 17:21). It only received its primary fulfilment under Zedekiah: numbers then died by the pestilence and by the sword; and numbers were scattered in all quarters and not carried to Babylonia alone, as the objectors assert (compare Ezr 1:4; Es 3:8; Ob 14).

pestilence ... and famine--signified by the symbol "fire" (Eze 5:2). Compare Is 13:8; La 5:10; plague and famine burning and withering the countenance, as fire does.

13. cause my fury to rest upon them--as on its proper and permanent resting-place (Is 30:32, Margin).

I will be comforted--expressed in condescension to man's conceptions; signifying His satisfaction in the vindication of His justice by His righteous judgments (De 28:63; Pr 1:26; Is 1:24).

they shall how--by bitter experience.

14. reproach among the nations--They whose idolatries Israel had adopted, instead of comforting, would only exult in their calamities brought on by those idolatries (compare Lu 15:15).

15. instruction--literally, "a corrective chastisement," that is, a striking example to warn all of the fatal consequences of sin. For "it shall be"; all ancient versions have "thou," which the connection favors.

16. arrows of famine--hail, rain, mice, locusts, mildew (see De 32:23, 24).

increase the famine--literally, "congregate" or "collect." When ye think your harvest safe because ye have escaped drought, mildew, &c., I will find other means [Calvin], which I will congregate as the forces of an invading army, to bring famine on you.

17. beasts--perhaps meaning destructive conquerors (Da 7:4). Rather, literal "beasts," which infest desolated regions such as Judea was to become (compare Eze 34:28; Ex 23:29; De 32:24; 2Ki 17:25). The same threat is repeated in manifold forms to awaken the careless.

sword--civil war.

Take thee a sharp knife - Among the Israelites, and indeed among most ancient nations, there were very few edge-tools. The sword was the chief; and this was used as a knife, a razor, etc., according to its different length and sharpness. It is likely that only one kind of instrument is here intended; a knife or short sword, to be employed as a razor.

Here is a new emblem produced, in order to mark out the coming evils.

1. The prophet represents the Jewish nation.

2. His hair, the people.

3. The razor, the Chaldeans.

4. The cutting the beard and hair, the calamities, sorrows, and disgrace coming upon the people. Cutting off the hair was a sign of mourning; see on Jer 45:5 (note); Jer 48:37 (note); and also a sign of great disgrace; see 2Sam 10:4.

5. He is ordered to divide the hair, 2Sam 10:2, into three equal parts, to intimate the different degrees and kinds of punishment which should fall upon the people.

6. The balances, 2Sam 10:1, were to represent the Divine justice, and the exactness with which God's judgments should be distributed among the offenders.

7. This hair, divided into three parts, is to be disposed of thus:

1. A third part is to be burnt in the midst of the city, to show that so many should perish by famine and pestilence during the siege.

2. Another third part he was to cut in small portions about the city, (that figure which he had pourtrayed upon the brick), to signify those who should perish in different sorties, and in defending the walls.

3. And the remaining third part he was to scatter in the wind, to point out those who should be driven into captivity. And,

4. The sword following them was intended to show that their lives should be at the will of their captors, and that many of them should perish by the sword in their dispersions.

5. The few hairs which he was to take in his skirts, 2Sam 10:3, was intended to represent those few Jews that should be left in the land under Gedaliah, after the taking of the city.

6. The throwing a part of these last into the fire, 2Sam 10:4, was intended to show the miseries that these suffered in Judea, in Egypt, and finally in their being also carried away into Babylon on the conquest of Egypt by Nebuchadnezzar. See these transactions particularly pointed out in the notes on Jeremiah, chapters 40, 41, 42. Some think that this prophecy may refer to the persecution of the Jews by Antiochus Epiphanes.

This is Jerusalem: I have set it in the midst of the nations - I have made this city the most eminent and the most illustrious in the world. Some think that these words refer to its geographical situation, as being equally in the center of the habitable world. But any point on a globe is its center, no matter where laid down; and it would not be difficult to show that even this literal sense is tolerably correct. But the point which is the center of the greatest portion of land that can be exhibited on one hemisphere is the capital of the British empire. See my Sermon on the universal spread of the Gospel.

She hath changed my judgments - God shows the reason why he deals with Jerusalem in greater severity than with the surrounding nations; because she was more wicked than they. Bad and idolatrous as they were, they had a greater degree of morality among them than the Jews had. Having fallen from the true God, they became more abominable than others in proportion to the height, eminence, and glory from which they had fallen. This is the common case of backsliders; they frequently, in their fall, become tenfold more the children of wrath than they were before.

I will do in thee that which I have not done - The destruction of Jerusalem by Nebuchadnezzar was one of the greatest calamities that ever fell on any nation or place before; and that by the Romans under Titus exceeded all that has taken place since. These two sackages of that city have no parallel in the history of mankind.

The fathers shall eat the sons - Though we have not this fact so particularly stated in history, yet we cannot doubt of it, considering the extremities to which they were reduced during the siege. The same is referred to by Jeremiah, Lam 4:10. Even the women, who were remarkable for kindness and humanity, boiled their own children, and ate them during the siege.

Will I scatter into all the winds - Disperse you, by captivity, among all the nations of the earth.

A third part of thee - See the note on Eze 5:1-4 (note).

I will cause my fury to rest - My displeasure, and the evidences of it, shall not be transient; they shall be permanent upon you, and among you. And is not this dreadfully true to the present day?

The evil arrows of famine - Famine and pestilence are represented as poisoned arrows, inflicting death wherever they wound. The ancients represented them in the same way.

So will I send upon you famine and evil beasts, and they shall bereave thee - Wild beasts always multiply in depopulated countries. In England, wolves abounded when the country was thinly peopled, it is now full of inhabitants, and there is not one wolf in the land. Nebuchadnezzar and his Chaldeans may be called here evil beasts. He is often compared to a lion, Jer 4:7; Dan 7:14; on account of the ravages made by him and his Chaldean armies.

Take - Thus foretel the mourning, reproach, and deformity that are coming, for all this is signified by shaving the head and beard.

A third part - Described on the tile, chap.4:1, a type of what should be done in Jerusalem. The days - When the three hundred and ninety days of thy lying against the portrayed city shall be ended. With a knife - To signify them that fall by the sword. Scatter - To typify them that fell to the Chaldeans, or fled to Egypt, or other countries.

Take - Of the last third. Bind - As men tied up in the skirt of their garment what they would not lose: to signify the small remnant.

Of them - Out of that little remnant. In the fire - For their sin against God, their discontents at their state, and conspiracies against their governor, another fire shall break out which shall devour the most, and be near consuming all the houses of Israel.

This is Jerusalem - This portrayed city, is typically Jerusalem. The midst - Jerusalem was set in the midst of the nations, to be as the heart in the body, to invigorate the dead world with a divine life, as well as to enlighten the dark world with a divine light.

More - More than the heathen.

Multiplied - In idols, superstitions, and wickedness. Neither - You have exceeded them in superstition and idolatry, and fallen short of them in moral virtues.

Not done - Though the old world perished by water, and Sodom by fire, yet neither one or other was so lingering a death.

Scatter - This was verified when they were fetched away, who were left at the departure of the besiegers, and when the very small remnant with Johanan fled into Egypt.

Sanctuary - My temple. Detestable things - Thy idols.

Comforted - In executing my vengeance. In my zeal - For my own glory.

Taunt - A very proverb among them. Instruction - Sinners shall learn by thy miseries, what they may expect from me.

Bereave thee - Of your children, friends, and your own life. Pestilence and blood - Thy land shall be the common road for pestilence and blood. Tho' this prophecy was to be accomplished presently, in the destruction of Jerusalem by the Chaldeans; yet it may well be supposed to look forward, to the final destruction of it by the Romans, when God made a full end of the Jewish nation, and caused his fury to rest upon them.

1 AND thou Son of man, take thee a sharp knife, take thee a barbors rasor, and cause it to pass upon thy head, and upon thy beard, then take thee balances to weigh and divide the hair.

It is not unlikely that this command was given to the Prophet, so soon as he had understood the former chapters vision.

Vid. chap. 2.1.

Procure it by any means.

A Sword or Knife very sharp, as Heb. so the grievous judgment is exprest, chap. 21.9, 10, 11, 14, 15, 16. and here the speedy, irresistible, and sweeping judgment against this people is ap[illegible: 1 letter]ly set forth.

This in different words is the same thing, and explains the former, and makes the Emblem more exact, for by hair shaved and destroyed is the destruction of Ierusalem, and its people represented to us. Now that this may appear in the certainty of it, both a Sword for strength, and sharp for cutting, nay, a Rasor much sharper, that shaves close, leaves nothing behind it and cannot be resisted by the weak hair, so shall it be here with this people.

A Hebraism, shave close with it.

The Chief as King, and Rulers, the City.

The common Citizens. Or, The Towns round about.

Just and exact scales, an emblem of Divine Justice and Equity.

The Prophets weighing represents God weighing these men and their ways.

These light vain and worthless ones, inhabitants of this sinful City, 2 Sam. 10.4, 5. Ier. 41.5. and 48.37. Thus foretell them their mourning, reproach, and deformity that is coming, for all this is signified by this shaving head and beard.

Marginal references: Isa. 7.20.

2 Thou shalt burn with fire a third part in the midst of the City, when the days of the siege are fulfilled, and thou shalt take a third part, and smite about it with a knife, and a third part thou shalt scatter in the wind, and I will draw out a sword after them.

So either Pestilence, or Famine with the displeasure of God, and the burning of the City, and of the Citizens is noted out.

Described on the Tile, chap. 4.1. a Type of what should be done in Ierusalem.

When the 390 days of thy lying against the Pourtrai'd City shall be ended, for when Ierusalem shall be taken at the end of the siege, the City shall be burnt, and who can say that none of the Inhabitants were burnt, as the two false Prophets Ahab and Zedekiah, Ier. 29.22? To be sure many that hid themselves under ground, in Vaults and Cellars, were burnt with the burning of the City.

'Tis not necessary this part should be equal to the former, if it be proportional 'tis enough, perhaps it might be somewhat less then the first third.

For these were such as fell, in either defending the Walls or sallying out during the siege, or were found in Arms when the City was taken, or were overtaken in their flight▪ with their most unhappy King, or by Law Martial were adjudged to die by the Conquerour, these many yet weak ones, Women and Children which died in the siege by Famine and Pestilence might be a greater third.

Those that fell to the Chald[illegible: 1 letter]ans, or [illegible: 1 letter]led to Egypt, or other Countreys though they scape somewhat longer, yet carrying like sins are at last overtaken with like evils.

Though these disposed of themselves, yet there was Gods hand also in it, he scattered those that of their own accord did [illegible: 1 letter]ly.

Violent, uncertain, and troublesome should their Enemies prove to them.

God will pursue them.

Figuratively 'tis wasting punishment, literally 'twas fulfilled, Ier. 42.16, 17, 22. and 43.10, 11. and 44.27.

This verse tells you into how many parts the hair was to be divided, and how to be disposed of, and so plain it needs little explication.

3 Thou shalt also take thereof a few in number, and bind them in thy skirts.

i. e. Of the last third which were to be dispersed.

O[illegible: 1 letter] small quantity.

Or by number as it may be read, tell out a small parcel of the Hair.

As men tye up in handkerchief, or in the skirt of their garment what they would not lose. So some few shall be kept, God will not cut off the whole house of Israel, but reserves a remnant.

Marginal references: Heb. wings.

4 Then take of them again, and cast them into the midst of the fire, and burn them in the fire, for thereof shall a fire come forth into all the house of Israel.

Another division make of that little little number, the preserved remnant

Throw some of them into the Fire, they are not all to be saved, who are delivered at the end of the siege.

Literally burn the Hair, but signifie the burning them that are meant by it.

Of Gods displeasure, and of Civil War or private conspiracy, as in Ismael against Gedaliah, [illegible: 1 letter]er. 40.41.42, 43.

From their sin against God, their discontents at their state, and conspiracies against their Governour, appointed by Nebuchadnezzar, evil like another Fire shall break out which shall devour the most, and be near consuming all the House of Israel, as happened to them after Gedaliah's death, and their going down to Egypt, as Ier. 40.41.42.43.44.4[illegible: 1 letter]. under Iohanans revolt, which the Chaldaean did revenge at last.

5 ¶ Thus saith the Lord GOD, This is Jerusalem: I have set it in the midst of the nations and countreys that are round about her.

This solemn declaration in Gods name, the Prophet useth by express order chap. 3.11.

This pourtrayed City.

Is Typically Ierusalem, and her Inhabitants.

Placed her in a most delightful scituation, chose out the best part of the known World for her.

In a Neighbourhood, to most rich and plenteous Countries, with whom she might have convers'd and spread forth my name.

Either as Servants about a Mistress. Or, as meaner Houses about the Palace or Mannour of a Lord. Or, as Traders about an Empory, much to advantage of Ierusalem.

6 And she hath changed my judgments into wickedness more then the nations, and my statutes more then the countries that are round about her: for they have refused my judgments and my statutes they have not walked in them.

Ierusalem the Metropolis, where the Temple and the solemn Feasts and Sacrifices were, which in likelihood was forwardest, fullest, and most expensive on other invented modes of Worship, she who was most obliged to me.

The Heb. includes a Rebellion and contumacy; and these were cause of her changing, as Rebels change the Laws of a Kingdom.

The Laws of Holy, Righteous, and Sober living; the exact rules of manners.

Improbity, and injustice toward each other, and impiety and irreligion against God himself.

There is more honesty, truth, and righteousness among the Nations then among the Jews.

The Precepts and Rules of Religious observances which I gave them, they have less valued, been less constant to, then the Nations have been to theirs, received from men and invented by man. So Ier. 2.9, 10, 11.

The Jews.

With scorn and abhorrence as what their mind abominated. So vile were they grown, that they loathed the excellent Law of God, and were weary of it, as Heb. implieth.

As for my Statutes in matters of Religion, they have refused to walk in them, and have modelled Religion to their own fancy, built Altars, adopted new Gods, and appointed new Worship more gay or easie as their humor was.

7 Therefore thus saith the Lord GOD, Because ye multiplied more then the nations that are round about you, and have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that are round about you.

There is some difficulty in assigning what 'tis they multiplied in, either numbers of People, benefits received from God, Luxury, Pride, Tumultuousness, with increase of your Riches. Or, in Idols, superstitions, and appendant wickednesses, this last seems most agreeable with the Text, the rest may not be excluded.

See ver. 6.

See ver. 6.

While you have exceeded the Nations in Superstition and Idolatry, you have fallen short of them in the moralities of their Life, and done less good, then they taught by a far more imperfect Law, then you, Rom. 2.21, 22, 24.

8 Therefore, thus saith the Lord GOD, Behold, I even I am against thee, and will execute judgements in the midst of thee, in the [illegible: 1 letter]ight of the nations.

It is very just what God doth, he hath cause more then enough given him to do so.

Take notice and consider me, not as now for you but against you, you look to the instruments, to the rod, but behold, I am even I am against you, against thee O Ierusalem.

I will act in severities that shall convince you 'tis my hand that weilds the Sword, you despised my Holy Law, my Judgments rule of Life, but you shall now feel my judgments that you shall die under. The Chaldaeans will kill you, but I condemn you. They'l be cruel but I'le be just in the execution, and who can be for thee when I will be against thee▪ in this dreadful manner?

As notorious as thy sins so shall thy punishment be. The very Heathen shall see my hand in it and own my justice.

9 And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations .

Though the old World perisht by Water and the Judgment was greater in its extent, and Sodom destroyed by Fire, yet neither one or other was so lingring a death. These poor Jews were long dying and felt themselves dying. Read the Lamentations as Commentary on this Text▪ or Iosephus Wars of the Jews. Though in the Siege of Samaria Women Eat their Children, yet the City was not taken, sackt and burnt as Ierusalem was after a long siege.

No doubt God keeps his word though we should not be able to shew how. And though the siege of Ierusalem under Vespasian was grievous, yet not in every thing equal with this, the Romans were not so cruel to the Jews.

Their sins were abominations, and God delivers them into the hands of men that did hate, loath, and abhor the Jews so much that they thought they could not be cruel enough against them.

10 Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat the fathers, and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds.

And this explains what is above threatned.

No History that I know of that does mention any thing like this, barbarous Indians fell one another, and some report (as I take it) that Children among them unnaturally murther aged Parents, but they eat them not.

It may intimate their doing this publickly.

This was verified when ye were fetcht away, who were left at the departure of the Besiegers, and when the very small remnant with Iohanan fled into Egypt.

Marginal references: Lev. 26.29. Deut. 28.53. 2 King. 6.29. Jer. 19.9. Lam. 2 20.4.10 Ba[illegible: 1 letter]. 2.3.

11 Wherefore, as I live, saith the Lord GOD, surely because thou hast defiled my sanctuary with all thy detestable things, and with all thy abominations, therefore will I also diminish thee, neither shall mine eye spare, neither will I have pity .

A form of an Oath becoming none but the living God, used often in Scripture and in this Prophet.

Violated and profaned.

My Temple.

Not that all they did abominably was done in the Temple, but either because they never heeded how they were polluted, but with legal pollutions on them came to the Temple. Or, rather brought in their Idols, all their detestable counterfeit Gods, as Ier. 7.30. and in 2 Kings 16.10. and 23.12, 13. Their own Altars as Ahaz and Manasseh. All their Idolatry and Wickednesses expressed by two words of like Emphasis.

Lessen, break to pieces, cut up by the roots such stinking weeds.

There shall not be the least sign of pity in my eye, though I see all their misery.

Nor yet will I retain any affection of kindness for them, my Heart, as my Eye, shall be far from all pity and commiseration towards them.

Marginal references: Chap. 7.4.9. and 8.18.

12 ¶ A third part of thee shall die with pestilence, and with famine shall they be consumed in the midst of thee, and a third part shall fall by the sword round about thee, and I will scatter a third part into all winds, and I will draw out a sword after them.

No doubt though 'twere not mentioned or threatned; as Ier. 34.17. we might conclude it could not but be in such a Besieged City, where blood, putrifying Carcasses, &c. annoy.

Signified by Fire for it parcheth and withereth men.

As they did in their assailing the Besiegers round about the Walls, and as they did fall under the assault, when the Enemy attempted to take the City, &c, See more ver. 2. of this chapter,

When the Babylonians Sword hath cut off all about Ierusalem. I will draw out my Sword and pursue the rest which Nebuchadnezzar could not reach.

From this to the end of the chapter we have a particular and more express declaration, how God would execute these severe Judgments upon this people.

Marginal references: See ver. 2. & Jer. 15.2.

13 Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken it in my zeal, when I have accomplished my fury in them.

In this terrible and relentless manner already declared.

My provoked justice, not passion, shall be executed to the full of that I intend and have spoken.

After the manner of man is this spoken and implies the great and hot displeasure of the Lord.

My bowels were troubled how to spare, and yet to punish, but now I will rest from such struglings between my Mercy and my Justice, this shall be glorified and I will be at ease.

I did what in reason they could expect, and more then I was bound to, for their preservation; but nothing would prevail, Oh Israel, thou art destroyed, but tis my satisfaction thou hast destroyed thy self, and canst not charge it on me.

These ruined ones by sad experience shall know.

In that indignation against your sins, which the love of my own glory stirred up within me. In my provoked jealousie I spake, and will act against a persisting, perfidious and adulterous Wife, and it shall be known when I have finisht my work.

Marginal references: Isa. 1.24.

14 Moreover, I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by.

Judgments should empty the Land of Men that might till and Manure it, and so your fruitful Land shall be turned and continued a waste and desolate Land.

Ier. 24. And Ier. 29.22. a reproach or curse, men should taunt at them, and in wishing the worst they can wish their Enemies like the Jews. So twas Lam. 2.15, 16.

15 So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury, and in furious rebukes. I the LORD have spoken it.

See Verse 14.

A very Proverb among men.

Sinners like thee shall learn by thy miseries, what they may expect from me, and they shall acknowledge Divine Justice in all.

In highest degrees of severity.

I, who can do it because Almighty, who may do it because provoked, who will do it because they repented not, I have spoken and will do it, as Ier. 25.9.

Marginal references: Deut. 23.3[illegible: 1 letter].

16 When I shall send the evil arrow of famine, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and break your staff of bread.

It is a messenger goes not till God sends, and ever goes when he sendeth, he sends cleanness of Teeth.

Either because Thunder, Tempests, Locusts, Blastings, &c. which cause Famine, are sent by him, and fly like Arrows. Or, because like Arrows shot forth they pierce deep and kill.

Is mortal, and destructive in its nature.

That it may be sure to destroy and attain that effect, I design it for that very end.

To make sure work against such I will increase the Famine, either by sweeping away the little supplies expected, or continuing it longer then ordinary. Or, I will summon in penury as an Army against you.

Withdraw the strengthning property of your Bread. See chap. 4.16.

Marginal references: Deut. 32.3[illegible: 1 letter].; Lev. 26.[illegible: 2 letters] Chap. 4.16. and 14.13.

17 So will I send upon you famine, and evil beasts, and they shall bereave thee, and pestilence and blood shall pass through thee, and I will bring the sword upon thee: I the LORD have spoken it.

Evil Beast Heb. either the King of Babylon which like a ravenous and insatiable Beast tore and devoured all. Or, literally, Lions, Bears, &c. which are one of his four sore judgments, Ezek. 14.21.

Of your Children, Friends, and your own Life, when you fly to Mountains and Caves for fear of the Chaldees, where you seek your safety you shall find your death, and be torn to pieces.

Thy Land shall be the common Road and Highway for Pestilence and Blood, as the Heb. denotes, and they shall lodge in thy Cities in Ierusalem, as if they were the appointed receptacles for these guests. Here are the four sore Plagues which God wastes Nations with, all sent out against the Jews, and their Commission signed from Heaven with a witness, Our self. I have spoken it saith the Lord.

Marginal references: Lev. 26.[illegible: 2 letters]

Chap. V. 1-4. — The Sign which is to poetray Israel's impending Destiny. — Ver. 1. And thou, son of man, take to thyself a sharp sword, as a razor shalt thou take it to thyself, and go with it over thy head, and over thy chin, and take to thee scales, and divide it (the hair). Ver. 2, A third part burn with fire in the midst of the city, when the days of the siege are accomplished: and take the (other) third, smite with the sword round about it: and the (re-maining) third scatter to the winds; and the sword will I draw out after them. Ver. 3. Yet take a few of them by number, and bind them in the skirt of thy garment. Ver. 4. And of these again take a few, and cast them into the fire, and burn them with fire; from, thence a fire shall go forth over the whole house of Israel. — The description of this sign is easily understood. תַּ֤עַר הַגַּלָּבִים֙, “razor of the barbers,” is the predicate, which is to be understood to the suffix in תִּקָּחֶ֣נָּה; and the clause states the purpose for which Ezekiel is to use the sharp sword — viz. as a razor, in order to cut off therewith the hair of his head and beard. The hair, when cut off, he is to divide into three parts with a pair of scales (the suffix in חִלַּקְתָּֽם refers ad sensum to the hair). The one third he is to burn in the city, i.e. not in the actual Jerusalem, but in the city, sketched on the brick, which he is symbolically besieging (Eze 4:3). To the city also is to be referred the suffix in סְבִ֣יבוֹתֶ֔יהָ, ver. 2, as is placed beyond doubt by ver. 12. In the last clause of ver. 2, which is taken from Lev 26:33, the description of the sign passes over into its exposition, for אַחֲרֵיהֶֽם does not refer to the hair, but to the inhabitants of Jerusalem. The significance also of this symbolical act is easily recognised, and is, moreover, stated in ver. 12. Ezekiel, in this act, represents the besieged Jerusalem. What he does to his hair, that will God do to the inhabitants of Jerusalem. As the hair of the prophet falls under the sword, used as a razor, so will the inhabitants of Jerusalem fall, when the city is captured, into destruction, and that verily an ignominious destruction. This idea is contained in the picture of the hair-cutting, which was a dishonour done to what forms the ornament of a man. See on 2Sam 10:4 sqq. A third of the same is to perish in the city. As the fire destroys the hair, so will pestilence and hunger consume the inhabitants of the beleaguered city (ver. 12). The second third will, on the capture of the city, fall by the sword in the environs (ver. 12) ; the last third will God scatter to the winds, and — as Moses has already threatened the people — will draw forth the sword after them, still to persecute and smite them (ver. 12). This sign is continued (vers. 3 and 4) in a second symbolical act, which shadows forth what is further to happen to the people when dispersed among the heathen. Of the third scattered to the winds, Ezekiel is to bind a small portion in the skirt of his garment. מִשָּׁ֖ם, “from thence,” refers not to הִשְׁלַישֽית, but, ad sensum, to תּֽזֲרֶה לָרוהַ : “from the place where the third that is scattered to the winds is found” — i.e., as regards the subject-matter, of those who are to be found among the dispersion. The binding up into the בִּנָפֶֽים, “the corners or ends of the garment” (cf. Jer 2:34), denotes the preservation of the few, who are gathered together out of the whole of those who are dispersed among the heathen ; cf. 1Sam 25;29; Eze 16:8. But even of these few He shall still cast some into the fire, and consume them. Consequently those who are gathered together out of exile are not all to be preserved, but are still to be sifted by fire, in which process a part is consumed. This image does not refer to those who remain behind in the land, when the nation is led away captive to Babylon (Theodoret, Grotius, and others), but, as Ephrem the Syrian and Jerome saw, to those who were saved from Babylon, and to their further destiny, as is already clear from the מִשָּׁ֖ם, rightly understood. The meaning of the last clause of ver. 4 is disputed; in it, as in the final clause of ver. 2, the symbolical representation passes over into the announcement of the thing itself. טֽטֶנּוּ, which Ewald would arbitrarily alter into טֽטֶנּי, cannot, with Hävenick, be referred to אֶל־תּ֣וֹךְ הָאֵ֔שׁ, because this yields a very forced sense, but relates to the whole act described in vers. 3 and 4 : that a portion thereof is rescued and preserved, and yet of this portion many are consumed by fire, — from that a fire shall go forth over the whole house of Israel. This fire is explained by almost all expositors, from Theodoret and Jerome onwards, of the penal judgments which were inflicted after the exile upon the Jews, which reached their culminating point in the siege and destruction of Jerusalem by the Romans, and which still continue in their dispersion throughout the whole world. But this view, as Kliefoth has already remarked, is not only in decided antagonism to the intention of the text, but it is, moreover, altogether impossible to see how a judgment of extermination for all Israel can be deduced from the fact that a small number of the Israelites, who are scattered to the winds, is saved, and that of those who are saved a part is still consumed with fire. From thence there can only come forth a fire of purification for the whole of Israel, through which the remnant, as Isaiah had already predicted (Eze 6:12 sqq.), is converted into a holy seed. In the last clause, consuming by fire is not referred to. The fire, however, has not merely a destructive, but also a cleansing, purifying, and quickening power. To kindle such a fire on earth did Christ come (Luk 12:49), and from Him the same goes out over the whole house of Israel. This view, for which Kliefoth has already rightly decided, receives a confirmation through Eze 6:8-10, where is announced the conversion of the remnant of those Israelites who had been dispersed among the nations. So far the symbolical acts. Before, however, we pass on to the explanation of the following oracle, we must still briefly touch the question, whether these acts were undertaken and performed by the prophet in the world of external reality, or whether they were occurrences only internally real, which Ezekiel experienced in spirit — i.e. in an ecstatic condition — and afterwards communicated to the people. Amongst modem expositors, Kliefoth has defended the former view, and has adduced the following considerations in support : A significant act, and yet also a silent, leisurely one, must be performed, that it may show something to those who behold it. Nor is the case such, as Hitzig supposes, that it would have been impossible to carry out what had been required of the prophet in Eze 4:1-17. It had, indeed, its difficulty; but God sometimes requires from His servants what is difficult, although He also helps them to the performance of it. So here He will make it easy for the prophet to recline, by binding him (iv. 8). “In the sign, this certainly was kept in view, that it should be performed; and it, moreover, was performed, although the test, in a manner quite intelligible with reference to an act commanded by God, does not expressly state it.” For these latter assertions, however, there is anything but convincing proof. The matter is not so simple as Kliefoth supposes, although we are at one with him in this, that neither the difficulty of carrying out what was commanded in the world of external reality, nor the non-mention of the actual performance, furnishes sufficient grounds for the supposition of merely internal, spiritual occurrences. We also are of opinion that very many of the symbolical acts of the prophets were undertaken and performed in the external world, and that this supposition, as that which corresponds most fully with the literal meaning of the words, is on each occasion the most obvious, and is to be firmly adhered to, unless there can be good grounds for the opposite view. In the case now before us, we have first to take into consideration that the oracle which enjoins these symbolical acts on Ezekiel stands in close connection, both as to time and place, with the inauguration of Ezekiel to the prophetic office. The hand of the Lord comes upon him at the same place, where the concluding word at his call was addressed to him (theשָׁ֖ם, Eze 3:22, points back to שָׁ֑ם in Eze 3:15) ; and the circumstance that Ezekiel found himself still on the same spot to which he had been transported by the Spirit of God (Eze 3:14), shows that the new revelation, which he here still received, followed very soon, if not immediately, after his consecration to the office of prophet. Then, upon the occasion of this divine revelation, he is again, as at his consecration, transported into an ecstatic condition, as is clear not only from the formula, “the hand of the Lord came upon me,” which in our book always has this signification, but also most undoubtedly from this, that he again sees the glory of Jehovah in the same manner as he had seen it in Eze 1. — viz. when in an ecstatic condition. But if this were an ecstatic vision, it is obvious that the acts also which the divine appearance imposed upon him must be regarded as ecstatic occurrences ; since the assertion that every significant act must be performed, in order that something may be shown to those who witness it, is fundamentally insufficient for the proof that this act must fall within the domain of the earthly world of sense, because the occurrences related in Eze 8-11. are viewed even by Kliefoth himself as purely internal events. As decisive, however, for the purely internal character of the symbolical acts under consideration (Eze 4 and 5), is the circumstance that the supposition of Ezekiel having, in his own house, actually lain 390 days upon his left, and then, again, 40 days upon his right side without turning, stands in irreconcilable contradiction with the fact that he, according to Eze 8:1 sqq., was carried away in ecstasy to Jerusalem, there to behold in the temple the monstrosities of Israel's idolatry and the destruction of Jerusalem. For the proof of this, see the introduction to Eze 8.

Eze 5:5-9

The Divine Word which Explains the Symbolical Signs, in which the judgment that is announced is laid down as to its cause (5-9) and as to its nature (10-17). - Eze 5:5. Thus says the Lord Jehovah: This Jerusalem have I placed in the midst of the nations, and raised about her the countries. Eze 5:6 . But in wickedness she resisted my laws more than the nations, and my statutes more than the countries which are round about her; for they rejected my laws, and did not walk in my statutes. Eze 5:7 . Therefore thus says the Lord Jehovah: Because ye have raged more than the nations round about you, and have not walked in my statutes, and have not obeyed my laws, and have not done even according to the laws of the nations which are round about you; Eze 5:8 . Therefore thus saith the Lord Jehovah: Lo, I, even I, shall be against thee, and will perform judgments in thy midst before the eyes of the nations. Eze 5:9 . And I will do unto thee what I have never done, nor will again do in like manner, on account of all thine abominations. 'זאת ירוּשׁ not “this is Jerusalem,” i.e., this is the destiny of Jerusalem (Hävernick), but “this Jerusalem” (Hitzig); זאת is placed before the noun in the sense of iste, as in Exo 32:1; cf. Ewald, §293 b. To place the culpability of Jerusalem in its proper prominence, the censure of her sinful conduct opens with the mention of the exalted position which God had assigned her upon earth. Jerusalem is described in Eze 5:5 as forming the central point of the earth: this is done, however, neither in an external, geographical (Hitzig), nor in a purely typical sense, as the city that is blessed more than any other (Calvin, Hävernick), but in a historical sense, in so far as “God’s people and city actually stand in the central point of the God-directed world-development and its movements” (Kliefoth); or, in relation to the history of salvation, as the city in which God hath set up His throne of grace, from which shall go forth the law and the statutes for all nations, in order that the salvation of the whole world may be accomplished (Isa 2:2.; Mic 4:1.). But instead of keeping the laws and statutes of the Lord, Jerusalem has, on the contrary, turned to do wickedness more than the heathen nations in all the lands round about (המרה, cum accusat. object., “to act rebelliously towards”). Here we may not quote Rom 2:12, Rom 2:14 against this, as if the heathen, who did not know the law of God, did not also transgress the same, but sinned ἀνόμως; for the sinning ἀνόμως, of which the apostle speaks, is really a transgression of the law written on the heart of the heathen. With לכן, in Eze 5:7, the penal threatening is introduced; but before the punishment is laid down, the correspondence between guilt and punishment is brought forward more prominently by repeatedly placing in juxtaposition the godless conduct of the rebellious city. המנכם is infinitive, from המן, a secondary form המון, in the sense of המה, “to rage,” i.e., to rebel against God; cf. Psa 2:1. The last clause of Eze 5:7 contains a climax: “And ye have not even acted according to the laws of the heathen.” This is not in any real contradiction to Eze 11:12 (where it is made a subject of reproach to the Israelites that they have acted according to the laws of the heathen), so that we would be obliged, with Ewald and Hitzig, to expunge the לא in the verse before us, because wanting in the Peshito and several Hebrew manuscripts. Even in these latter, it has only been omitted to avoid the supposed contradiction with Eze 11:12. The solution of the apparent contradiction lies in the double meaning of the משׁפּטי הּגוים. The heathen had laws which were opposed to those of God, but also such as were rooted in the law of God written upon their hearts. Obedience to the latter was good and praiseworthy; to the former, wicked and objectionable. Israel, which hated the law of God, followed the wicked and sinful laws of the heathen, and neglected to observe their good laws. The passage before us is to be judged by Jer 2:10-11, to which Raschi had already made reference.Coccejus had already well remarked on Eze 11:12 : ”Haec probe concordant. Imitabantur Judaei gentiles vel fovendo opiniones gentiles, vel etiam assumendo ritus et sacra gentilium. Sed non faciebant ut gentes, quae integre diis suis serviebant. Nam Israelitae nomine Dei abutebantur et ipsius populus videri volebant.”

In Eze 5:8 the announcement of the punishment, interrupted by the repeated mention of the cause, is again resumed with the words 'לכן כּה וגו. Since Jerusalem has acted worse than the heathen, God will execute His judgments upon her before the eyes of the heathen. עשׂה שׁפטים or עשׂה (Eze 5:10, Eze 5:15; Eze 11:9; Eze 16:41, etc.), “to accomplish or execute judgments,” is used in Exo 12:12 and Num 33:4 of the judgments which God suspended over Egypt. The punishment to be suspended shall be so great and heavy, that the like has never happened before, nor will ever happen again. These words do not require us either to refer the threatening, with Coccejus, to the last destruction of Jerusalem, which was marked by greater severity than the earlier one, or to suppose, with Hävernick, that the prophet’s look is directed to both the periods of Israel’s punishment - the times of the Babylonian and Roman calamity together. Both suppositions are irreconcilable with the words, as these can only be referred to the first impending penal judgment of the destruction of Jerusalem. This was, so far, more severe than any previous or subsequent one, inasmuch as by it the existence of the people of God was for a time suspended, while that Jerusalem and Israel, which were destroyed and annihilated by the Romans, were no longer the people of God, inasmuch as the latter consisted at that time of the Christian community, which was not affected by that catastrophe (Kliefoth).

Eze 5:10-17

Further Execution of this Threat

Eze 5:10. Therefore shall fathers devour their children in thy midst, and children shall devour their fathers: and I will exercise judgments upon thee, and disperse all thy remnant to the winds. Eze 5:11 . Therefore, as I live, is the declaration of the Lord Jehovah, Verily, because thou hast polluted my sanctuary with all thine abominations and all thy crimes, so shall I take away mine eye without mercy, and will not spare. Eze 5:12 . A third of thee shall die by the pestilence, and perish by hunger in thy midst; and the third part shall fall by the sword about thee; and the third part will I scatter to all the winds; and will draw out the sword after them. Eze 5:13 . And my anger shall be fulfilled, and I will cool my wrath against them, and will take vengeance. And they shall experience that I, Jehovah, have spoken in my zeal, when I accomplish my wrath upon them. Eze 5:14 . And I will make thee a desolation and a mockery among the nations which are round about thee, before the eyes of every passer-by. Eze 5:15 . And it shall be a mockery and a scorn, a warning and a terror for the nations round about thee, when I exercise my judgments upon thee in anger and wrath and in grievous visitations. I, Jehovah, have said it. Eze 5:16 . When I send against thee the evil arrows of hunger, which minister to destruction, which I shall send to destroy you; for hunger shall I heap upon you, and shall break to you the staff of bread. Eze 5:17 . And I shall send hunger upon you, and evil beasts, which shall make thee childless; and pestilence and blood shall pass over thee; and the sword will I bring upon thee. I, Jehovah, have spoken it. - As a proof of the unheard-of severity of the judgment, there is immediately mentioned in Eze 5:10 a most horrible circumstance, which had been already predicted by Moses (Lev 26:29; Deu 28:53) as that which should happen to the people when hard pressed by the enemy, viz., a famine so dreadful, during the siege of Jerusalem, that parents would eat their children, and children their parents; and after the capture of the city, the dispersion of those who remained “to all the winds, i.e., to all quarters of the world.” This is described more minutely, as an appendix to the symbolical act in Eze 5:1 and Eze 5:2, in Eze 5:11 and Eze 5:12, with a solemn oath, and with repeated and prominent mention of the sins which have drawn down such chastisements. As sin, is mentioned the pollution of the temple by idolatrous abominations, which are described in detail in Ezekiel 8. The אגרע, which is variously understood by the old translators (for which some Codices offer the explanatory correction אגדע), is to be explained, after Job 36:7, of the “turning away of the eye,” and the עיני following as the object; while ולא־תחוס, “that it feel no compassion,” is interjected between the verb and its object with the adverbial signification of “mercilessly.” For that the words ולא תחוס are adverbially subordinate to אגרע, distinctly appears from the correspondence - indicated by וגם אני - between אגרע and לא . Moreover, the thought, “Jehovah will mercilessly withdraw His care for the people,” is not to be termed “feeble” in connection with what follows; nor is the contrast, which is indicated in the clause וגם־אני, lost, as Hävernick supposes. וגם־אני does not require גּרע to be understood of a positive act, which would correspond to the desecration of the sanctuary. This is shown by the last clause of the verse. The withdrawal without mercy of the divine providence is, besides, in reality, equivalent to complete devotion to destruction, as it is particularized in Eze 5:12. For Eze 5:12 see on Eze 5:1 and Eze 5:2. By carrying out the threatened division of the people into three parts, the wrath of God is to be fulfilled, i.e., the full measure of the divine wrath upon the people is to be exhausted (cf. 7, 8), and God is to appear and “cool” His anger. הניח חמה, “sedavit iram,” occurs again in Eze 16:42; Eze 21:22; Eze 24:13. הנּחמתּי, Hithpael, pausal form for הנּחמתּי, “se consolari,” “to procure satisfaction by revenge;” cf. Isa 1:24, and for the thing, Deu 28:63. In Eze 5:14. the discourse turns again from the people to the city of Jerusalem. It is to become a wilderness, as was already threatened in Lev 26:31 and Lev 26:33 to the cities of Israel, and thereby a “mockery” to all nations, in the manner described in Deu 29:23. והיתה, in Eze 5:15, is not to be changed, after the lxx, Vulgate, and some MSS, into the second person; but Jerusalem is to be regarded as the subject which is to become the object of scorn and hatred, etc., when God accomplishes His judgments. מוּסר is a warning-example. Among the judgments which are to overtake it, in Eze 5:16, hunger is again made specially prominent (cf. Eze 4:16) and first in Eze 5:17 are wild beasts, pestilence, blood, and sword added, and a quartette of judgments announced as in Eze 14:21. For pestilence and blood are comprehended together as a unity by means of the predicate. Their connection is to be understood according to Eze 14:19, and the number four is significant, as in Eze 14:21; Jer 15:3. For more minute details as to the meaning, see on Eze 14:21. The evil arrows point back to Deu 32:23; the evil beasts, to Lev 24:22 and Deu 32:24. To produce an impression, the prophet heaps his words together. Unum ejus consilium fuit penetrare in animos populi quasi lapideos et ferreos. Haec igitur est ratio, cur hic tanta varietate utatur et exornet suam doctrînam variis figuris (Calvin).

The Representation of Jerusalem's Ruin. (b. c. 594.)

1 And thou, son of man, take thee a sharp knife, take thee a barber's razor, and cause it to pass upon thine head and upon thy beard: then take thee balances to weigh, and divide the hair. 2 Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them. 3 Thou shalt also take thereof a few in number, and bind them in thy skirts. 4 Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel.

We have here the sign by which the utter destruction of Jerusalem is set forth; and here, as before, the prophet is himself the sign, that the people might see how much he affected himself with, and interested himself in, the case of Jerusalem, and how it lay to his heart, even when he foretold the desolations of it. He was so much concerned about it as to take what was done to it as done to himself, so far was he from desiring the woeful day.

I. He must shave off the hair of his head and beard (v. 1), which signified God's utter rejecting and abandoning that people, as a useless worthless generation, such as could well be spared, nay, such as it would be his honour to part with; his judgments, and all the instruments he made use of in cutting them off, were this sharp knife and this razor, that were proper to be made use of, and would do execution. Jerusalem had been the head, but, having degenerated, had become as the hair, which, when it grows thick and long, is but a burden which a man wishes to get clear of, as God of the sinners in Zion. Ah! I will ease me of my adversaries, Isa. i. 24. Ezekiel must not cut off that hair only which was superfluous, but cut it all off, denoting the full end that God would make of Jerusalem. The hair that would not be trimmed and kept neat and clean by the admonitions of the prophets must be all shaved off by utter destruction. Those will be ruined that will not be reformed.

II. He must weigh the hair and divide it into three parts. This intimates the very exact directing of God's judgments according to equity (by him men and their actions are weighed in the unerring balance of truth and righteousness) and the proportion which divine justice observes in punishing some by one judgment and others by another; one way or other, they shall all be met with. Some make the shaving of the hair to denote the loss of their liberty and of their honour: it was looked upon as a mark of ignominy, as in the disgrace Hanun put on David's ambassadors. It denotes also the loss of their joy, for they shaved their heads upon occasion of great mourning; I may add the loss of their Nazariteship, for the shaving of the head was a period to that vow (Num. vi. 18), and Jerusalem was now no longer looked upon as a holy city.

III. He must dispose of the hair so that it might all be destroyed or dispersed, v. 2. 1. One third part must be burnt in the midst of the city, denoting the multitudes that should perish by famine and pestilence, and perhaps many in the conflagration of the city, when the days of the siege were fulfilled. Or the laying of that glorious city in ashes might well be looked upon as a third part of the destruction threatened. 2. Another third part was to be cut in pieces with a knife, representing the many who, during the siege, were slain by the sword, in their sallies out upon the besiegers, and especially when the city was taken by storm, the Chaldeans being then most furious and the Jews most feeble. 3. Another third part was to be scattered in the wind, denoting the carrying away of some into the land of the conqueror and the flight of others into the neighbouring countries for shelter; so that they were hurried, some one way and some another, like loose hairs in the wind. But, lest they should think that this dispersion would be their escape, God adds, I will draw out a sword after them, so that wherever they go evil shall pursue them. Note, God has variety of judgments wherewith to accomplish the destruction of a sinful people and to make an end when he begins.

IV. He must preserve a small quantity of the third sort that were to be scattered in the wind, and bind them in his skirts, as one would bind that which he is very mindful and careful of, v. 3. This signified perhaps that little handful of people which were left under the government of Gedaliah, who, it was hoped, would keep possession of the land when the body of the people was carried into captivity. Thus God would have done well for them if they would have done well for themselves. But these few that were reserved must be taken and cast into the fire, v. 4. When Gedaliah and his friends were slain the people that put themselves under his protection were scattered, some gone into Egypt, others carried off by the Chaldeans, and in short the land totally cleared of them; then this was fulfilled, for out of those combustions a fire came forth into all the house of Israel, who, as fuel upon the fire, kindled and consumed one another. Note, It is ill with a people when those are taken away in wrath that seemed to be marked for monuments of mercy; for then there is no remnant or escaping, none shut up or left.

The Guilt of Jerusalem; The Punishment of Jerusalem. (b. c. 594.)

5 Thus saith the Lord God ; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her. 6 And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them. 7 Therefore thus saith the Lord God ; Because ye multiplied more than the nations that are round about you, and have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that are round about you; 8 Therefore thus saith the Lord God ; Behold, I, even I, am against thee, and will execute judgments in the midst of thee in the sight of the nations. 9 And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations. 10 Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds. 11 Wherefore, as I live, saith the Lord God ; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity. 12 A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them. 13 Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the Lord have spoken it in my zeal, when I have accomplished my fury in them. 14 Moreover I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by. 15 So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the Lord have spoken it. 16 When I shall send upon them the evil arrows of famine, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread: 17 So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the Lord have spoken it.

We have here the explanation of the foregoing similitude: This is Jerusalem. Thus it is usual in scripture language to give the name of the thing signified to the sign; as when Christ said, This is my body. The prophet's head, which was to be shaved, signified Jerusalem, which by the judgments of God was now to be stripped of all its ornaments, to be emptied of all its inhabitants, and to be set naked and bare, to be shaved with a razor that is hired, Isa. vii. 20. The head of one that was a priest, a prophet, a holy person, was fittest to represent Jerusalem the holy city. Now the contents of these verses are much the same with what we have often met with, and still shall, in the writings of the prophets. Here we have,

I. The privileges Jerusalem was honoured with (v. 5): I have set it in the midst of the nations and countries that are round about her, and those famous nations and very considerable. Jerusalem was not situated in a remote obscure corner of the world, far from neighbours, but in the midst of kingdoms that were populous, polite, and civilized, famed for learning, arts, and sciences, and which then made the greatest figure in the world. But there seems to be more in it than this. 1. Jerusalem was dignified and preferred above the neighbouring nations and their cities. it was set in the midst of them as excelling them all. This holy mountain was exalted above all the hills, Isa. ii. 2. Why leap you, you high hills? This is the hill which God desires to dwell in, Ps. lxviii. 16. Jerusalem was a city upon a hill, conspicuous and illustrious, and which all the neighbouring nations had an eye upon, some for good-will, some for ill-will. 2. Jerusalem was designed to have a good influence upon the nations and countries round about, was set in the midst of them as a candle upon a candlestick, to spread the light of divine revelation, which she was blessed with, to all the dark corners of the neighbouring nations, that from them it might diffuse itself further, even to the ends of the earth. Jerusalem was set in the midst of the nations, to be as the heart in the body, to invigorate this dead world with a divine life as well as to enlighten this dark world with a divine light, to be an example of every thing that was good. The nations that observed what excellent statutes and judgments they had concluded them to be a wise and understanding people (Deut. iv. 6), fit to be consulted as an oracle, as they were in Solomon's time, 1 Kings iv. 34. And, had they preserved this reputation and made a right use of it, what a blessing would Jerusalem have been to all the nations about! But, failing to be so, the accomplishment of this intention was reserved for its latter days, when out of Zion went forth the gospel law and the word of the Lord Jesus from Jerusalem, and there repentance and remission began to be preached, and thence the preachers of them went forth into all nations. And, when that was done, Jerusalem was levelled with the ground. Note, When places and persons are made great, it is with design that they may do good and that those about them may be the better for them, that their light may shine before men.

II. The provocations Jerusalem was guilty of. A very high charge is here drawn up against that city, and proved beyond contradiction sufficient to justify God in seizing its privileges and putting it under military execution. 1. She has not walked in God's statutes, nor kept his judgments (v. 7); nay, the inhabitants of Jerusalem had refused his judgments and his statutes (v. 6); they did not do their duty, nay, they would not, they said that they would not. Those statutes and judgments which their neighbours admired they despised, which they should have set before their face they cast behind their back. Note, A contempt of the word and law of God opens a door to all manner of iniquity. God's statutes are the terms on which he deals with men; those that refuse his terms cannot expect his favours. 2. She had changed God's judgments into wickedness (v. 6), a very high expression of profaneness, that the people had not only broken God's laws, but had so perverted and abused them that they had made them the excuse and colour of their wickedness. They introduced the abominable customs and usages of the heathen, instead of God's institutions; this was changing the truth of God into a lie (Rom. i. 25) and the glory of God into shame, Ps. iv. 2. Note, Those that have been well educated, if they live ill, put the highest affront imaginable upon God, as if he were the patron of sin and his judgments were turned into wickedness. 3. She had been worse than the neighbouring nations, to whom she should have set a good example: She has changed my judgments, by idolatries and false worship, more than the nations (v. 6), and she has multiplied (that is, multiplied idols and altars, gods and temples, multiplied those things the unity of which was their praise) more than the nations that were round about. Israel's God is one, and his name one, his altar one; but they, not content with this one God, multiplied their gods to such a degree that according to the number of their cities so were their gods, and their altars were as heaps in the furrows of the field; so that they exceeded all their neighbours in having gods many and lords many. They corrupted revealed religion more than the Gentiles had corrupted natural religion. Note, If those who have made a profession of religion, and have had a pious education, apostatize from it, they are commonly more profane and vicious than those who never made any profession; they have seven other spirits more wicked. 4. She had not done according to the judgments of the nations, v. 7. Israel had not acted towards their God, as the nations had acted towards their gods, though they were false gods; they had not been so observant of him nor so constant to him. Has a nation changed its gods, or slighted them, so as they have? Jer. ii. 11. Or it may refer to their morals; instead of reforming their neighbors, they came short of them; and many who were of the uncircumcision kept the righteousness of the law better than those who were of the circumcision, Rom. ii. 26, 27. Those who had the light of scripture did not according to the judgments of many who had only the light of nature. Note, There are those who are called Christians who will in the great day be condemned by the better tempers and better lives of sober heathens. 5. The particular crime charged upon Jerusalem is profaning the holy things, which she had been both entrusted and honoured with (v. 11): Thou hast defiled my sanctuary with all thy detestable things, with thy idols and idolatries. The images of their pretended deities, and the groves erected in honour of them, were brought into the temple; and the ceremonies used by idolaters were brought into the worship of God. Thus every thing that is sacred was polluted. Note, Idols are detestable things any where, but more especially so in the sanctuary.

III. The punishments that Jerusalem should fall under for these provocations: Shall not God visit for these things? No doubt he shall. The matter of the sentence here passed upon Jerusalem is very dreadful, and the manner of expression makes it yet more so; the judgments are various, and the threatenings of them varied, reiterated, inculcated, that one may well say, Who is able to stand in God's sight when once he is angry?

1. God will take this work of punishing Jerusalem into his own hands; and who knows the power of his anger and what a fearful thing it is to fall into his hands? Observe what a strong emphasis is laid upon it (v. 8): I, even I, am against thee. God had been for Jerusalem, to defend and save it; but miserable is its case when he has turned to be its enemy and fights against it. If God be against us, the whole creation is at war with us, and nothing can be for us so as to stand us in any stead: "You think it is only the Chaldean army that is against you, but they are God's hand, or rather the staff in his hand; it is I, even I, that am against thee, not only to speak against thee by prophets, but to act against thee by providence. I will execute judgments in thee (v. 10), in the midst of thee (v. 8), not only in the suburbs, but in the heart of the city, not only in the borders, but in the bowels of the country." Note, Those who will not observe the judgments of God's mouth shall not escape the judgments of his hand; and God's judgments, when they come with commission, will penetrate into the midst of a people, will enter into the soul, into the bowels like water and like oil into the bones. I will execute judgments. Note, God himself undertakes to execute his own judgments, according to the true and full intent of them; whatever are the instruments, he is the principal agent.

2. These punishments shall come from his displeasure. As to the body of the people, it shall not be a correction in love, but he will execute judgments in anger, and in fury, and in furious rebukes (v. 15), strange expressions to come from a God who has said, Fury is not in me, and who has declared himself gracious, and merciful, and slow to anger. But they are designed to show the malignity of sin, and the offence it gives to the just and holy God. That must needs be a very evil thing which provokes him to such resentments, and against his own people too, that had been so high in his favour, and expressed with so much satisfaction (v. 13): "My anger, which has long been withheld, shall now be accomplished, and I will cause my fury to rest upon them; it shall not only light upon them, but lie upon them, and fill them as vessels of wrath fitted by their own wickedness to destruction; and, justice being hereby glorified, I will be comforted, I will be entirely satisfied in what I have done." As, when God is dishonoured by the sins of men, he is said to be grieved (Ps. xcv. 10), so when he is honoured by their destruction he is said to be comforted. The struggle between mercy and judgment is over, and in this case judgment triumphs, triumphs indeed; for mercy that has been so long abused is now silent and gives up the cause, has not a word more to say on the behalf of such an ungrateful incorrigible people: My eye shall not spare, neither will I have any pity, v. 11. Divine compassion defers the punishment, or mitigates it, or supports under it, or shortens it; but here is judgment without mercy, wrath without any mixture or allay of pity. These expressions are thus sharpened and heightened perhaps with design to look further, to the vengeance of eternal fire, which some of the destructions we read of in the Old Testament were typical of, and particularly that of Jerusalem; for surely it is nowhere on this side hell that this word has its full accomplishment, My eye shall not spare, but I will cause my fury to rest. Note, Those who live and die impenitent will perish for ever unpitied; there is a day coming when the Lord will not spare.

3. Punishments shall be public and open: I will execute these judgments in the sight of the nations (v. 8); the judgments themselves shall be so remarkable that all the nations far and near shall take notice of them; they shall be all the talk of that part of the world, and the more for the conspicuousness of the place and people on which they are inflicted. Note, Public sins, as they call for public reproofs (those that sin rebuke before all), so, if those prevail not, they call for public judgments. He strikes them as wicked men in the open sight of others (Job xxxiv. 26), that he may maintain and vindicate the honour of his government, for (as Grotius descants upon it here) why should he suffer it to be said, See what wicked lives those lead who profess to be the worshippers of the only true God! And, as the publicity of the judgments will redound to the honour of God, so it will serve, (1.) To aggravate the punishment, and to make it lie the more heavily. Jerusalem, being made waste, becomes a reproach among the nations in the sight of all that pass by, v. 14. The more conspicuous and the more peculiar any have been in the day of their prosperity the greater disgrace attends their fall; and that was Jerusalem's case. The more Jerusalem had been a praise in the earth the more it is now a reproach and a taunt, v. 15. This she was warned of as much as any thing when her glory commenced (1 Kings ix. 8), and this was lamented as much as any thing when it was laid in the dust, Lam. ii. 15. (2.) To teach the nations to fear before the God of Israel, when they see what a jealous God he is, and how severely he punishes sin even in those that are nearest to him: It shall be an instruction to the nations, v. 15. Jerusalem should have taught her neighbours the fear of God by her piety and virtue, but, she not doing that, God will teach it to them by her ruin; for they have reason to say, If this be done in the green tree, what shall be done in the dry? If judgment begin at the house of God, where will it end? If those be thus punished who only had some idolaters among them, what will become of us who are all idolaters? Note, The destruction of some is designed for the instruction of others. Malefactors are publicly punished in terrorem—that others may take warning.

4. These punishments, in the kind of them, shall be very severe and grievous. (1.) They shall be such as have no precedent or parallel. Their sins being more provoking than those of others, the judgments executed upon them should be uncommon (v. 9): "I will do in thee that which I have not done in thee before, though thou hast long since deserved it; nay, that which I have not done in any other city." This punishment of Jerusalem is said to be greater than that of Sodom (Lam. iv. 6), which was more grievous than all that went before it; nay, it is such as "I will not do any more the like, all the circumstances taken in, to any other city, till the like come to be done again to this city, in the final overthrow by the Romans." This is a rhetorical expression of the most grievous judgments, like that character of Hezekiah, that there was none like him, before or after him. (2.) They shall be such as will force them to break the strongest bonds of natural affection to one another, which will be a just punishment of them for their wilfully breaking the bonds of their duty to God (v. 10): The fathers shall eat the sons, and the sons shall eat the fathers, through the extremity of the famine, or shall be compelled to do it by their barbarous conquerors. (3.) There shall be a complication of judgments, any one of them terrible enough, and desolating; but what then would they be when they came all together and in perfection? Some shall be taken away by the plague (v. 12); the pestilence shall pass through thee (v. 17), sweeping all before it, as the destroying angel; others shall be consumed with famine, shall gradually waste away as men in a consumption (v. 12); this is again insisted on (v. 16): I will send upon them the evil arrows of famine; hunger shall make them pine, and shall pierce them to the heart, as if arrows, evil arrows, poisoned darts, were shot into them. God has many arrows, evil arrows, in his quiver; when some are discharged, he has still more in reserve. I will increase the famine upon you. A famine in a bereaved country may decrease as fruits spring forth; but a famine in a besieged city will increase of course; yet God speaks of it as his act: "I will increase it, and will break your staff of bread, will take away the necessary supports of life, will disappoint you of all that which you depend upon, so that there is no remedy, but you must fall to the ground." Life is frail, is weak, is burdened, so that, if it have not daily bread for its staff to lean upon, it cannot but sink, and is soon gone if that staff be broken. Others shall fall by the sword round about Jerusalem, when they sally out upon the besiegers; it is a sword which God will bring, v. 17. The sword of the Lord, that used to be drawn for Jerusalem's defence, is now drawn for its destruction. Others are devoured by evil beasts, which will make a prey of those that fly for shelter to the deserts and mountains. They shall meet their ruin where they expected refuge, for there is no escaping the judgments of God, v. 17. And, lastly, those who escape shall be scattered into all parts of the world, into all the winds (so it is expressed, v. 10, 12), intimating that they should not only be dispersed, but hurried, and tossed, and driven to and fro, as chaff before the wind. Nay, and Cain's curse (to be fugitives and vagabonds) is not the worst of it neither; their restless life shall be cut off by a bloody death: "I will draw out a sword after them, which shall follow them wherever they go." Evil pursues sinners; and the curse shall come upon them and overtake them.

5. These punishments will prove their ruin by degrees. They shall be diminished (v. 11); their strength and glory shall grow less and less. They shall be bereaved (v. 17), emptied of all that which was their joy and confidence. God sends these judgments on purpose to destroy them, v. 16. The arrows are not sent (as those which Jonathan shot) for their direction, but for their destruction; for God will accomplish his fury upon them (v. 13); the day of God's patience is over, and the ruin is remediless. Though this prophecy was to have its accomplishment now quickly, in the destruction of Jerusalem by the Chaldeans, yet the executioners not being named here, but the criminal only (this is Jerusalem), we may well suppose that it looks further, to the final destruction of that great city by the Romans when God made a full end of the Jewish nation, and caused his fury to rest upon them.

6. All this is ratified by the divine authority and veracity: I the Lord have spoken it, v. 15 and again v. 17. The sentence is passed by him that is Judge of heaven and earth, whose judgment is according to truth, and the judgments of whose hand are according to the judgments of his mouth. He has spoken it who can do it, for with him nothing is impossible. He has spoken it who will do it, for he is not a man that he should lie. He has spoken it whom we are bound to hear and heed, whose ipse dixit—word commands the most serious attention and submissive assent: And they shall know that I the Lord have spoken it, v. 13. There were those who thought it was only the prophet that spoke it in his delirium; but God will make them know, by the accomplishment of it, that he has spoken it in his zeal. Note, Sooner or later, God's word will prove itself.

CHAP. V.

Ver. 1. ANd thou, ſon of man] See on chap. 2.1.

Take thee a ſharp knife] This was the King of Babylon, as Iſa. 7.20. The Turk is at this day ſuch another. Mahomet the firſt was, in his time, the death of 800000 men. Selymus the ſecond, in revenge of the loſſe received at Lepanto, Turk. Hiſt. 885. would have put to death all the Chriſtians in his dominions.

Take the a barbers razor] Not a deceitful razor, as Pſal. 52.2. but one that will do the deed; ſharp and ſure. Pliny telleth us out of Varro, Lib. 7. cap. 59. that the Romans had no barbers, till 454 years after the City was built: antè intenſi fuere.

And cauſe it to paſſe upon thy head and upon thy beard] As hairs are an ornament to the head and beard, ſo are people to a City. But, as when they begin to be a burthen or trouble to either, they are cut off and caſt away: ſo are people by Gods Judgements, when by their ſins they are offenſive to him; dealing as Dionyſius did by his god Aeſculapius, from whom he preſumed to pull his golden beard. David felt himſelf ſhaved in his Embaſſadours: ſo doth God in his ſervants (whoſe very hairs are numbred, Matth. 10.30.) in his Miniſters eſpecially (who, by a ſpecialty, are called Gods men, 1 Tim. 6.11. & 2 Tim. 3.17.) with whom to meddle is more dangerous then to take a Lion by the beard, or a bear by the hair.

Then take the ballances to weigh] This ſheweth that Gods Judgements are juſt, to a hairs weight: And capillus nous ſuam habet umbram, ſaith Mimus.

And divide the hair] Dii nos quaſi pilas habent, ſaith Plautus: imo quaſi pilos, ſaith Another.

Ver. 2. Thou ſhalt burn with fire a third part] i. e. with famine, peſtilence, and other miſchiefs, during the ſiege of Jeruſalem. Pythagoras gave this precept among others, Ʋnguium, criniumque praeſegmina ne contemnito. But God findeth ſo little worth in wicked people, that he regardeth them not, but caſteth them, as excrements, to the dunghil, yea to hell, Pſal. 9.17.

And ſmite about it with a knife] They ſhall be ſlain with that ſharp knife or ſword, ver. 1. after that the City is taken.

Thou ſhalt ſcatter in the wind] Sundry of them ſhall fly for their lives: but in running from death they ſhall but run to it, Amos 9.1, 2, 3, 4. & 2.13, 14, 15, 16.

Ver. 3. Thou ſhalt alſo take thereof a few in number] A remnant is ſtill reſerved, that the Lord God may dwell among men, Pſal, 68.18. See Jer. 44.28. 2 King. 25.12. Iſa 1.9. & 6.10.

Ver. 4. Then take of them again and caſt them into the midſt of the fire] Thus evil ſhall hunt a wicked man to overthrow him, Pſal. 140.11. (See the Note there) he ſhall not eſcape, though he hath eſcaped: his preſervation is but a reſervation to further miſchief, except he repent.

And burn them in the fire] Such he meaneth as were combuſtible matter: for there were a ſort of precious ones amongſt them, who being brought by God through the fire, were thereby refined as ſilver is refined, and tryed as gold is tryed, &c. Zach. 13.9. See the Notes there.

Ver. 5. This is Jeruſalem] i. e. This head and beard ſo to be ſhaved, ver. 1. by the hair of the head ſome think the wiſe men of that City are figured out, and by the hair of the beard are the ſtrong men: the razor of Gods ſeverity maketh clean work, leaveth no ſtub or ſtump behind it.

I have ſet it in the midſt of the nations] As the head, heart, and center of the earth: See Pſal. 74.10. Ezek. 38.12. and God had peculiar ends it it, that the Law might go forth out of Zion, and the Word of the Lord from Jeruſalem, and that all Nations might flow unto it. Iſa. 2.2, 3. Talis eſt Roma Chriſtianis, Such now is Rome to Chriſtians, ſaith à Lapide; bur lay a ſtraw there, ſay we; or as the Gloſſe ſaith upon ſome decrees of Popes, Haec non credo, I believe it not. See Rev. 17.5.

Ver. 6. And ſhe hath changed my judgements into wickedneſſe] This was a foul change: this was to do evil as ſhe could, Jer. 3.5. this was ingratitude of the worſt ſort; ſuch as Socrates called [non-Latin text not transcribed] manifeſt in [illegible: 1 letter]uſtice. Such a wretched change is complained of Jer. 2.11. & Rom. 1.23, 25. Jude 4. but nowhere in ſo high an expeſſion as this, as One obſerveth.

More then the Nations] Becauſe the Jews had better Laws, but worſe diſpoſitions then they.

Ver. 7. Becauſe ye multiplyed] ſc. Your tranſgreſſions and ſuperſtitions, or becauſe ye have abounded with bleſſings, and made me ſo ill a requital. Some render it Quia tumultuaſtis ves plus quam vicinae gentes: and indeed there were many murthers committed amongſt them, and many revolts from forrain Princes, whom they had ſworn to ſerve.

Neither have done according to the judgement of the nations] But have out-ſinned them qui deos ſuos quamvis viles & multos non mutant, who change not their gods (as you have done Me, Jer. 2.10.11.) but follow the natural light of reaſon (ſome of them at leaſt do ſo) Rom. 2.14. which you have debauched. See 1 Cor. 5.1. Ezech. 16.46, 47, 48.

Ver. 8. Behold I even I am againſt thee] Whether thou wilt believe it, or not. Thou holdeſt it unlikely, but ſhalt find it true, and that I am very ſerious, not ſaying theſe things in terrorem only. Ecce me adverſum te venientem, ſo ſome render it; Behold I am upon my march againſt thee, and will puniſh thee ſurely, ſeverely, ſuddenly.

And will execute Judgements] For the non-execution of my Judgements in the former ſenſe taken, as ver. 7.

In the ſight of the nations] In whoſe ſight thou haſt ſo ſinned, and who will rejoyce at thy ſufferings.

Ver. 9. And I will do in thee that which I have not done] None ſhall ſuffer ſo much here, or ſink ſo deep in hell, as a profane Jew, a carnal Goſpeller: who is therefore worſe then others, becauſe he ought to be better. Oh the height and weight of thoſe Judgements that ſhall be heaped upon ſuch. See Lam. 4.6.

And whereunto I will not do any more the like] For where ever read we that the fathers did eat their ſons in an open viſible way? and the ſons, the fathers?

Ver. 10. Therefore the fathers ſhall eat the ſons] See this fulfilled in the pittiful mothers, Lam. 4.10. and may it be thought ſaith one, that their hungry husbands ſhared not with them in thoſe viands? Oh the ſeverity of God. Cavebis, ſi pavebis.

And the whole remnant of thee will I ſcatter] A miſerably disjected people the Jews are to this day; baniſhed out of the world as it were, by a common conſent of Nations.

Ver. 11. Wherefore as I live ſaith the Lord] This is Gods uſual oath (in this Prophet eſpecially) and therefore ſhould not be uſed as an oath or aſſeveration by any other; ſith He only liveth (to ſpeak properly.)

Therefore will I alſo diminiſh thee] Or, I will break thee down, or I will ſhave thee, as ver. 1. Jer. 48.37.

Ver. 12. A third part of thee, &c.] See ver. 2.

Ver. 13. Then ſhall mine anger be accompliſhed] God is then ſaid to be angry, when he doth what men do when angry, viz. 1. Chide. 2. Smite.

And I will be comforted] This alſo is ſpoken after the manner of men, who are much comforted when they can be avenged: Their ſong is, Oh how ſweet is revenge! Virgil.— animumque explêſſe juvabit. The ſame word in Hebrew that ſignifieth vengeance, ſignifieth comfort alſo: for God, wll be comforted in the execution of his wrath. But what a venomous and vile thing is ſin, that cauſeth the moſt merciful God to take comfort in the deſtruction of his creature?

And they ſhall know that I the Lord have ſpoken it in my zeale] That is, ſeriouſly threatened by my Prophets, whom they have vilipended, and derided, but ſhall now feel the weight of their words.

When I have accompliſhed my fury in them] This he doth not uſually all at once, but by degrees: he ſuffereth not his whole wrath to ariſe till there be no remedy, as 2 Chron. 36.16.

Ver. 14. Moreover I will make thee waſte] In ariditatem, a dry and barren wilderneſſe; whoſe fruitfulneſſe and pleſantneſſe is ſo much celebrated, not only by divine but profane Authors alſo. See Pſal. 107.34. with the Notes.

In the ſight of all] See on ver. 8.

Ver. 15. So it ſhall be a reproach and taunt] See this fulfilled, Lam. 2.15.16.

An inſtruction] They ſhall enjoy thy folly, grow wiſe by thy harms.Vulg. Exemplum. I will make thee an example to the Heathen.

An aſtoniſhment] A terrour, ſome render it.

Ver. 16. When I ſhall ſend upon you tho evil arrows of famine] Not to warn you (as Jonathans arrows did David) but to wound you to the heart, and to lay you heaps upon heaps, Deut. 32.23, 24.

And break your ſtaff of bread] See chap. 4.16. penuria fiet pecuniae, ſaith Oecolampadius here; you ſhall want mony to buy you bread.

Ver. 17. Evil beaſts, and they ſhall bereave thee] Rob thee of thy children, deſtroy thy cattle, make thee few in number, and thy high-way deſolate, as was long before threatened, Levit. 26.22. See 2 Kings 17.25.

I the Lord have ſpoken it] I Jehovah, who will give being to my menaces as well as to my promiſes.