Chapter LII (continued, part 4)
elect remnant, tliough i/uit is not referred to here, but in
oil. 20. i'i. 'i'i. they «StaIl comfort yon—not in words, liut by your recognizing in their manifest guilt, that God had uot been unjustly severe to them and the city.
Translate rather, "the Aiiiorite ... the Canaanite," i. e., these two tribes personified : their wicked characteristics, respectively, were concentrated in the parentage of Israel (Gmiesis 15.10). "The Ilittite" is made their "mother;" alluding to Esau's wives, daughters of Heth, whose ways vexed llebekah (Genesis 26.31,3.5; 27.46), but pleased the degenerate descendants of Jacob, so that these are called. In respect of morals, children of the Hittite (cf. v. 4o). 4c. Israel's lielple.ssne.ss in her first struggling into national existence, under the image of an infant (Ho.sea2. 3) cast
Ver. 1-S. The Worthlessnkss of the Vine as Wood, KSPECIALLY WHEN BtlKNl', IS THE IMAGE OF THE WOKTULEssxEss AND Guilt of the Jews, who shall pass ruoai ONE Fire to anotiibk. This chapter represents, in the way of a brief introduction, what eh. 16. details minutely.
fortli wilhout receiving the commonest acts of jiarental regard. Its verv life was a miracle (Exodus 1. 15-22). itavel . . . not out—wiLliout proper attention to the navel string, the infant ju.-it bom is liable to die. neither . . , washed in water to supple thee i. e., to make the skin
3, 3. What h.is tlie vine-wood to make it pre-eminent above other forest-jyo&d.'' Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft,
brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isaiah 22. 23-25) can be made of it. Its sole e.tcelleucy is that it should bear fruit; wlien it does not bear fruit it is uot only uot better, but Inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deuteronomy 32. .32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psalm 80. 8, 9; Isaiah 5.
soft. Rather, "for puritication ;" from an Arabic root. [Maurer.J Gesenivs translates as Margin, "that tliou mightest (.be presented to thy parents to) be looked upon," as is customary on the Ijirth of a child, salted—anciently they rubbed infants with salt to make the skin dense and firm. 5. ca.st . . . iu . . . open field—the exposure of infants was common in ancient times, to the loathing of tliy person—referring to the unsightly aspect of the.expased infant. Fairbaiun Z/'rtni7,aie.s, " With contempt (or disdainful Inditrerence) of thy life." tt. when I pni9.sed by —as if a traveller, polluted in . . . blood—but Piscator, "ready to be trodden on." I said—iu contrast to Israel's helplessness stands God's omnipotent word of grace which bid the outcast little one " live." in tliy blood tliougli tliou wast foul Willi blood, I said "Live." [GkoTius.j "Live in thy blood,'' i. e.. Live, but live a life exposed to many deaths, as was the ca.se in the beginnings of Israel's national existence, in order to magnify the grace of God. [Calvin.] The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace. 7, catised ... to multiply lit., I . , . made thee a myriad, bud . . . of field—the produce of the Held. In 250 years tiiey increased from seventy-five persons to eiglit hundred thousand (Acts 7. 14). [Calvin.] But see Exodus 12. 37, 3S. excellent ornaments l;ii., "ornament of ornaments." naked . . . bare—(Hosea 2. 3.) Lit., "nakedness . . . bareness" itself; more emphatio. 8. thy time ... of love lit., loves (cf. .Song of Solomon 2. 10-13;. Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace wlien the full time of thy deliverance was come (Genesis 1.5. 13, 14 ; Acts 7. 0, 7). It is not she that makes the advance to God, but God to her; slie has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with toue, sucli as one cherishes to tlie person of his wife (Song of Solomon 1. 3-6; Jeremiah 31.3; Malachi 1.2). 8. spread my skirt over thee—the mode of espousals (Ruth 3. 9). I betrotlied thee (Deuteronomy 4,37; 10. 15; Hosea 11. 1). The cloak is ofteu
I, &c. ; Jeremiah 2. 21 ; Hosea 10. 1 ; Matthew 21. 33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c.,
c. (J., in antiquity, extent of territory, resources, military power, attainments in arts and sciences, or than a branch — rather, in apposition with "the vine tree." Omit or than. Wliat sujjeriority has the vine (/ U be but a branch among the trees of the forest, i. e., if, as having no
fruii, it lies cut down among other woods of trees? 4.
€!«8t Into . . . fire—(John 15. 6.) both the ends—the north kingdom having been already overturned by Assyria under Tiglath-pileser; tlie south being pressed on by Egypt (2 Kings Zi. 29-35). midst of it is burned—rather, " is on flame;" viz., Jerusalem, which had now caught the flame by the attack of Nebuchadnezzar. Is It meet for Bny work—"It," i. e., the scorched part still remaining. 5. If usekjss before, much more so wlien almost wholly burnt. G. So will I give the inhabitants of Jerusalem, as being utterly unprofitable (Matthew 21. 3:}-41 ; 2.5. 30; Mark
II. 12-H; Luke 13. G-9) in answering God's design that they Bhould Ix; witnesses for Jehovah before the heathen (Matthew 3. 10 ; 5. 13). 7. from one fire . . . another—(Cf. Isaiah
21. 18.) " Fire" means here every kind of calamity (Psalm
66. 12). The Jewish fugitives shall escape from the ruin of Jerusalem, only to fall into some other calamity. 8. trespasii—rather, " tliey have perversely fallen into perverse rebellion." The Jews were not merely sinners as the other nations, but revolters and apostates. It is one thing to neglect what we know not, but quite another thing to despise wliat we profess to worship [JeeomeJ, as
tii£ Jovvs did towards Cod and the law.
5.S3
JertuMciris Monstrous Wlwredom, £ZEKIEL XVI. and haG^-kvous Judgment.
nsed as a bed coverlet in the East. God explains what He nu ans, "I entered into . . . covenant with thee," i.e.,
oil sacred to God (Exodus 30. 22-2.5). Also that used In sacrifices (Leviticus 2. 1, 2). I'J. My meat ... 1 gnve (Hosea 2. 8.) set it before tliem—as a mi/io/ia/t or "meat ofl'ering" (Leviticus 2. 1). a sweet savour lit., "a savour of rest," i. e., whereby they migtit be propitiated, and be at peace (" rest") with you ; how ridiculous to seek to propitiate gods of wood ! thus It was—The fact cannot he denied, for 1 saw it, and say it was so, saith Jeliovali. 20, 21. cliildren . . . born unto me—Though "thy children," yet they belong " unto me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and have received the sign of adoption as mine, viz., circumcision. This aggravates the guilt of sacrificing them to Molech. to be devoured—not merely to pass through the
at Kiiiai. So Israel became "the wife of God's covenant" (Lsaiuli 51. o: Jeremiah 3. 1-1 ; Hosea 2. 19, 20 ; Malachi 2. U). tiioti . . . iniiic—(Exodus 19.5; Jei'emiah 2. 2.) 9. washed
I tlitc—as brides used to pass through a preparatory purilication (Esther 2. 12). So Israel, before the giving of the law at Sinai (Exodus 19. 11), "Moses sanctified the people, and tliey washed their clothes." So believers (1 CorinIhiiins 6. 11). oil—emblem of the Levitical priesthood, the type of Messiah (Psalm Jo. 7). 10. Psalm 45. 13, 1-1, similarly describes the Church (Israel, the appointed mother of CUiristendom) adorned as a bride (so Isaiah 61.
10). It is Messiah who provides the wedding garment (Rei'elation 3. IS; 19. 8). badger's skin lahash; others
fire, as sometimes children were made to do (Leviticus 18.
translate, seal skins. They formed the overcovering of the tabernacle, which was as it were the nuptial tent of God and Israel (Exodus 26. 14), and were the material of the shoes worn by the Hebrews on festival days, fine linen—used by the priests (Leviticus 6. 10); emblem of purity. 11. The marriage gifts to Rebekah (Genesis 24. 22,
21) without hurt, but to pass through so as to be made the food of the flame in honour of idols (Isaiali 57.5; Jeremiah 7.31; 19.5; 32. 35, Notes). Is tliis of tliy witoredoms a small matter, tliattliouliast slain my children—rather, " Were thy whoredoms a small matter (t. e., not enough, but) that tliou hast slain (i. e., must also slay)", «fcc. As if thy uncliastity was not enough, thou hast added this unnatural and sacrilegious cruelty (Micah G. 7). 22. not remembered . . . youtli—forgetfulness of Go<l's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See v. 43, to which v. 6(1 forms a lovely contrast (Jeremiah 2. 2; Hosea 11. 1). 23. woe, woe iu>to tliee, &c.—This parenthetical exclamation has an awful efl'ect coming like a lightning flash ol judgment amidst the black clouds of Israel's guilt. 24. eminent place—rather, "a fornication-chamber," often connected with the impure rites of idolatry; spiritual fornication, on" an eminent place," answering to " fornication-chamber,"' is mainly meant, with an allusion also to the literal fornication associated with it (Jeremiah 2,
)7). 13. jewel on tliy forehead—rather, "a ring in thy nose" (Isaiah 3. 21). a crown—at once the badge of a urido, and of her being made a queen, as being consort of Ihe King; the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" (Exodus
19. (i; of. Revelation 1. 6). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to wliich Israel was advanced. 13. flour
. . . honey . . . oil—these three mixed form the sweetest cakes; not dry bread and leeks as in Egj'pt. From raiment He p;>sses to food (Deuteronomy 32. 13, 14). exceeding he.Tutiful—Psalm 48. 2, the city; also. Psalm 29. 2, the temple, prosper into a kingdom—exercising empire over surrounding nations. 14. thy renown . . . among
. . . Iieathen—The tbeocracy reached its highest point under Solomon, whei distant potentates heard of his " fame" (1 Kings 10. 1, &o.), e. the queen of Sheba, Hiram, Ac. (Lamentations 2. 15). my comeliness—it was not thine own, but imparted by me. 15. Instead of attributing the glorjof her privileges and gifts to Gotl, Israel
20; 3.2). 25. at every head of tlie way—in the most frequented places (Proverbs 9. 14). thy beattty , . . abhorred . . . opened . . . feet to every one—The wanton advances were all on Israel's part, the idolatrous nations yielded to her nothing in return. Slie had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she lo.ses everything and gains nothing. 26. fornication witli . . . Egyptians—alliances with Egypt, cemented by sliaring their idolatries, great of
pi iilerl herself on tliem as her own (Deuteronomy 32. 15; Jeremiah 7. 4; Micah 3.11), and then wantonly devoted them to her idols (Hosea 2. 8; cf. Luke 15. 12, 13). playedst
. . . Itarlot because of tiiy renown—"didst play the wanton upon thy name" [Fairbaikn], viz., by allowing thy renown to lead thee into idolatry and leagues with
flesli—of powerful virile parts ;yifir. for the gross and lustful religion of Egypt (e.g., Isis, &e.), which alone could satisfy the abominable lust of Israel (ch. 20. 7, 8; 19, 20, 21). to provoke me—wantonly and purposely. 27. The consequent judgments, which, however, proved of no avail in reforming tlie people (Isaiali 9. 13; Jeremiah 5. 3). livered tliee unto . . . Philistines— (2 Kings Ifi. 6; 2 Clironides 2S. 18, 19.) asliamed of tliy lewd way-The Philistines were less wanton in idolatry, in that tliey did not, like Israel, adopt the idols of every foreign country, but were content with their OM-n (i>. 57; Jeremiah 2. 11). 28. unsatiablc—not satisfied with whortuloms with neighbours, thou hast gone ovl" to the distant Assyrians, i.e., hast sought a league with them, and with it adopted their idolatries. 29. multiplied . . . fornication in . . . Canaan unto Clialdca—Thovi hast multiplied thy idolatries " in Canaan'" by sending " unto Chaldea" to borrow from thence the Chaldean rites, to add to the abominations already [iractised "in CJanaan," before the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used to imply that they had made Judea as much the scene of abominations as it was in tlie days of the corrupt Cannan-
idol.-\l(-rs (Isaiah 1. 21; 57. 8; Jeremiah 3. 2, 6). English Version is better, "because of thy renown," i. e., relying on
it; answering to " thou didst trust in tliine own beauty."
iiis it was—thy beauty was yielded up to every passer by. Israel's zest for the worship of foul idols was bi>t an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification ; hence, too, their tendency to wander from Jehovah, wlio was a restraint on corrupt nature. 10. deckeflst . . . with divers colours—or, " didst make ... of divers colours
" [Fairrairx]; the metaphor and the literal are here mixed. The high places whereon they sacriliced to A.starte are liere compared to tents of divers colours, which an impudent harlot would spread to show her house was open to all. [Calvin.] Cf. as to "woven hangings for Aslarte" (the riglit transhition for "grove") 2 Kings 23.7. tlie like . . . shall not come, neither sitall . , , be rather, "have not come, nor shall be." These thy <ioings
lire unparalleled in the past, and shall be so in the future. 17. n>y gold . . . my silver—(Haggai 2. 8.) Images of men— rallier, "of the j>/iaHi/.v," the Hindoo linyam, or membrum virile [HAvruNiCK], deified as tlie emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a U'oiH'in playing the harlot with "mci^; images," i. e., images of male gods, as disi inguislied from female deities. IS. tookest thy . . . garments . . . coveredst tliem
ites. The land had become utterly Canaan itlsh (eh. 23. II,
&('.). 30. weak . . . heart — Sin weakens the intellect ("heart"), as, on the contrary, " the way of the Lord la strength to tlie upright" (Proverbs 10. 2i)). 31. IJepelitlcn ofv. '24. not . , , as , . . harlot . . . thou scornest hire— unlike ai ordinary harlot thou dost prostitute thy person
grails, merely to satisfy tliy lust. Jkkomh tr(tn.U(itea "Thou hast not been as a harlot in scorning (i. e., who »r> illnarlly scorns) a hire offered,
i. I"., I lie idols, !i.s if an adull<>ress were to cover her paraiiioius with garments which she had received from tlie liberality of ner luisband. my oil—the holy anointing
' in order to yet a Unyer out) ,*
o84
EZEKIEL XVI.
Her Sin Callelh /or Punishmcni
JaitMilevi's Grievous Judgment.
what is scandalous (viz., encouraging thee in thy sin by letting it pass with impunity) upon all tliiiie abominations ;" referring to Leviticus 19. 29, the conduct of a father who encouraged his daughter in harlotry. EnglishVersion
nay, thou hast offered hire thyself to thy lovers (v. 33. 34). But these ver.ses show English Veision to Ije preferable, for they state that Israel prostituted herself, not merely for any smalt reward wilhout demanding more, but for " no reward." 3a. instead of lier Imsbaind—referring to Numbers 5. 19, 20, £). Faikbairn translates, "whilst under her husband." 33, 34:. Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their lollowing her. 35. Here begins the threat of wrath to be poured out on her. 36. ftlthiaeea—Ut., brass; metaphor for the lowest part of the person. [Cai,vin.] English Version Is better; thy filthy lewdness
is much better. 44. As . . . motlier . . . lier daiigliter
Is, and so is, are not in the original ; the ellipsis gives the proverb (but two words in the Hebrew) epigrammatic brevity. Jerusalem proved herself a true daughter of the Hittite mother in sin (i>. 3). 45. mother's . . . that loath. eth her husband—i. e., God (" liaters of God," Romans 1.
30); therefore the knowledge of the true God had originally been in Canaan, handed down from Noah (hence we find Melchizedek, king of Salem, in Canaan, " priest of the most high God," Genesis 14. 18), but Canaan apostatized from it* this was what constituted tiie blackness of the Canaau-
Is poured out witliout restraint (cf. Jeremiah 13. 27). As
silver is an emblem of purity, brass typifies "filthiness," because it easily contracts rust. Henderson explains It, " Because thy money was lavished on thy lovers" (u. 31,
ites' guilt. loalUctlv . . . cliildren — whom she put to death in honour of Saturn ; a practice common among the Phoenicians, sister of tl»y sisters—thou art akin in guilt to Samaria and Sodom, to wliicli thou art akin by birth. Moab and Amnion, the incestuous cltiUlren of Lot, nephew of Abraham, Israel's progenitor, had tlieir origin from Sodom ; .soSodoin miglit be called Judah's sister. Samaria, answering to tlie ten tribes of Israel, is, of course, sister
33, 34). blood of thy cUlldren— (v. 20; Jeremiah 2. 34.) 37. tl»y lovers—the Clialdeans and the Assyrians. The law of retribution is the more signally exemplified by God employing, as His instruments of judgment on Israel, those very nations whose alliance and idols Israel had so eagerly sought, besides giving her up to those who had been always her enemies. "God will make him, who leaves God for the world, disgraced even in the eyes of the world, and indt-ed the more so the nearer he formerly stood to Himself." [Hengstenberg.] (Isaiah 47. 3 ; Jeremiah 13. 20; Hosea 2. 12; Nahum 3. 5.) all . . . thou hast hated—the Edoniites and Philistines ; also Moab and Amnion especially (Deuteronomy 23. 3). I . . . will discover thy nakedness-punishment in kind, as she had "discovered her nakedness through whoredoms" {v. 36); the Bin and its penalty corresponded. I will expose thee to public infamy. 38-40. judge thee, as tvomen that brc.ik wedlock—(Leviticus 20. 10; cf. v. 2.) In the case of individual adulleresses-, stoning was the penalty (John 8.
to Judah. 46. elder sister . . . Samaria . . . older than Sodom, to wliom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger sister; Sam.aria, her "elder sister." [GrotiuS.] Samaria is called tlie "elder," because in a moral respect more nearly related to Judah. [Fairbairn.] Samaria had made the calves at Dan and Bethel in imitation of the cherubim, her daugliters—tlie inferior towns subject to Samaria (cf. Numbers 21. 25, Margin), left — The Orientals faced the east in marking the directions of tlie sky; thus the north was "left," the south "riglit." Sodom
. . . daughters—Amnion and Moab, offshoots from Sodom; also the towns subject to it. 47. their abominations Milooni and Chemosh, the "abominations of Amnion and Moab " (I Kings 11. 5, 7). corrupte*! more than tliey —so it is expressly recorded of Manasseli (2 Kings 21. 9). 48. Sodom-^Matthew 11. 24.) Judah's guilt was not positively, but relatively, greater than Sodom's; because it was in tlie midst of such higher privileges and such solemn warnings ; a fortiori, the guilt of unbelievers in the midst of the highest of all lights, viz., the gospel, is the greatest. 49. pride—inherited by Moab, her offspring (Isaiah 16. 6; Jeremiah 48. 26), and by Animon (Jeremiah
4, n). In tlie case oi communities, the sword. Also apostasy (Deuteronomy 13. 10) and sacrificing children to Molech (Leviticus 20. l-o) incurred stoning. Thus the penalty was doubly due to Israel ; so the other which was decreed against an apostate city (Deuteronomy 13. 15, 16) Is added, " they shall stone thee with stones and thi'ust thee through with . . . swords." The Chaldeans hurled sto/ies on Jex'uBalenr at tlie sioge, and slew with the sword on its capture, shed blood . . . jii<lged—(Genesis 9. 6.) jealousy—image taken from the lury of a husband in jealousy shedding the blood of an unfaitliful wife, such as Israel had been towards God, her liusband spiritually. Lit., "I will make thee (to become) Olood of fury and jealousy." 39. thine eminent place — lit., "fornication-chamber" (Note, v. 24), the temple which Israel had converted into a place of spiritual fornication with idols, to please the Chaldeans
49. 4). God, the heart-searcher, liei-e specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from " fulness of bread," caused by the fertility of the soil (Genesis 13. 10), and producing "idleness." abundance of idleness lit., the secure care-
(ch. Zi. 11-17). strip tliee of. . . clothes—(Ch. 2:3. 26; Hosea
lessness of ease or idleness, neltlier did she strengthen . .
tlie poor—Pride is always cruel ; it arrogates to itself all
2. iJ.j They sliall dismantle thy city of its walls, fair jewels— /ii., vessels of thy fairness or beauty ; the vessels of the temple. [Gkotil's.] All the gifts wherewithGod hath adorned thee. [Calvin.] 40. (Ch. 23. iO, 47.) Cf. as to the destruction under Titus. Luke 19. 43, 44. 41. The result of the awful judgment sliall be, when Divine vengeance has run its course it sliall cease, burn—(Deuteronomy 13. 16; 2 Kings ii. 9.) women—the surrounding Gentile nations to whom tliou slialt be an object of mocljing (Psalm 137.
tilings, and despises bretliren, for whose needs it therefore has no feeling ; as Moab had not for the outcast Jews (Isaiah 16. 3, 4 ; Jeremiah 48. 27 ; Luke 16. 19-21 ; James 5.
I-5j. 50. haughty—puffed up with prosperity, abomination before mc—"sinners before the Lord" (Genesis 13.
13); said of those whose sin is so heinous as to cry out to God for immediate judgments; presumptuous sins, daring God to the face (Genesis 18. 20 ; 19. 5). I took them away— (Genesis 19. 24). as I saw good—rather, "according to what I saw;" referring to Genesis, 18. 21, where God says, "I will go down, and see whether they have done altogether according to tlie cry of it whicli is come unto me." 51. Samaria—the kingdom of the ten tribes of Israel less guilty than Judah ; for Judah betrayed greater ingratitude, having greater privileges, viz., thetemple, the priesthood, and the regular order of kings, justified tl»y sisters —made them appear almost innocent by comparison with
7). I will cause thee to cease . . . harlot—(Cll. 23. 27.) Thou Shalt no longer be able to play the harlot through my judyment-i. tliou . . . slialtgive . , . no hire . . . more —thou Shalt have none to give. 43. my fury . . . rest when my justice has exacted the full penalty commensurate with thy awful guilt (JVole, ch. 5. 13). It is not a mitigation of the penalty that is here foretold, but sucli an utter destruction of all llie guilty that there shall be no need of further punishment. [Calvin.] 43. (Ver. 22; Psalm 78. 42.) In gratitude for God's favours to her In her early history. frctte<l me—(Isaiah 6.3. 10; Ephesians 4. 30.) thou stialt not commit this lewdness above all thine abominations—f. e., this the wickedness (cf. Zechariah 5. 8),
thy guilt (Jeremiah 3. 11; Matthew 12.41,42). 53. Tlioa
. . . wliich hast judged . . . bear thine own—(Matthew
7. 1, 2; Romans 2. 1, 17-23.) Judah had judged Sodom (representing the heathen nations) and Samaria (Israel), saying they were justly punished, as ifslie herself was innocent (Luke 13. 2). thy sliame—ignominious punishment. 53. Here follows a promise of restoration. Even the sore chastisements coming on Judah would fall to reform Its
peculiarly hateful to God, viz., spiritual unch.astity or Idolatry, over and "above" (t. e., besides) all thine other abominations. I will put it outof thy power to commit it by cutting thee off. Faikbaikn translates, " I will not do
Mcrcij Promised in the End. EZEKIEL XVII. Parable of Two Eayles and a Vine.
p-inple; God's returning goodness alone would effect this,
4; Galatians 4.26, &e.) All the heathen natiims, not merely Sodom and Samaria, are nn^aiit by"tliy sisters, elder and younger." In Jerusalem, first indiviiUial believers weregatiiered into the elect Church. From Jerusalem the gospel went forth to gather in individuals of the Gentiles; and Jerusalem and Judah sh.all also be thefirst nation which, as such, shall be converted to Christ; and to her the other nations shall attach themselves as believers in Messiah, Jerusalem's King (Psalm 110.2; Isaiah
to hliow how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their puuisliinent preceded her punishment; so all self-boasting is excluded. [Faiubairn.] " Ye sliall, indeed, at some time or other return, but Moal) and Amnion shall return with you, and some of the ten tribes." [Gkotius.] bring again . . . captivity —i. e., change the atfliction into prosperity (so Job 42. 10). Sodotii itself was not so restored (Jeremiah 20. 16), but Amnion and Jloab (lier representatives, as sprung from Lot who dwelt in Sodoin) were (Jeremiah 48. 47; 49. (i); probably most of the ten tribes and the adjoining nations, Ammou and Aloab, etc., were in part restored under Cyrus; but the full realization of the restoration is yet future
2. 2,3). " The king's daughter " in I'salm 4.5. 12-14 i.s hidah ; her "companions," as "tiie daugliter of Tyre," are llie nations given to her as converts, here called "daughters." not by thy covenant—This does not set aside the Old Testament in its spirit, but in its mere letter on whii h the Jews had rested, whilst thejbroke it: the latter ("thy covenant") was to give place to God's covenant of grace and promise in Christ who "fulfilled " the law. God means, "not that thou on thy part hast stood to the covenant, but that ' I am the Lord, I change wit ' (Malachi 3. 0) from my original love to thee in thy joutli " (see Romans 3. 3). Ca. (Hosea 2. 19, 20.) thou sliaJt know tliat 1 am the t.ord —not, as elsewhere, bj* thojudgments falling on tliee, but
the heathen nations to be brought to Christ being typified by "Sodom," whose sins they now reproduce (Deuteronomy 32. o2). caiJtivity of thy captives—lit., " of thy cap-
tivities." However, the gracious promise rather begins with the " uevertlieless " (y. 60), not here; for u. 59 is a
threiit, not a promise. The sense here thus is. Thou shalt be i-i'stored wlien Sodom and Samaria are, but not till then
(v. 55), i. p., ?if rer. This applie.s to the guilty who should be utterly d;^st roved (u. 41, 42); but it does not contradict the subsequent promise of restoration to their posterity (Numbers 11. 2y-o:>), and to tlie elect remnant of grace. [Calvin. 1 5*. hvar tliine own sUamc—by being put on
by mj' so marvellously restoring thee through grace. 63. neveiopcit thy mouth—in vindication, or even palliation, of thyself, or expostulation with God for His dealings (Romans 3. 19), when thou seest thine own exceeding unworthiuess, and my superabounding grace which has so wonderfully overcome with love thy sin (Romans 5. 2U). "If we would judge ourselves, we should not be judged"
a level with those whom thou hast so much despised, thou art a eomfoi-t nnto tUem—since they see thee as miserable as themselves. It is a kind of melancholy "comfort" to tliose chastised to see others as sorely punished as themselves (ch. 14. 22, 23). 55. (iV'oZe, i'. 53.) 5G. Sodom was not «(ieiit(oned—Zii., was not for a report. Thou didst not deign to mention her name as if her case could p;issil)ly apply as a warning to thee, but itdid apply
(1 Corinthians 11.31). all that thou hast done—enhancing tliegrace of God which has pardoned so manjand -so great sins. Nothing so melts in to love and humility as the sense of the riches of God's pardoning grace (Luke 7. 47).
(2 Peter 2. 0). 57. Before thy wlcltediiess was discovcrcd—manifested to all, riz., by the punishment in-
Ver. 1-21. Parable of the Two Gke.\t Eagles, and THE Cropping of the Cedar of Lebanon. Judah la TO BE Judged for Revolting from Babylon, which HAD SET UP ZeDEKIAH INSTEAD OF JEHOIACHIN, TO Egypt; God Himself, as the Rival op the Babylonian King, is to Plant the Gospel Cedar of Messiah. The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, i. e., five years before the destruction of Jerusalem. [Henderson.] 3. riddle-a continued allegory, expressed enigmaticallj', requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," i. e., calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaclies not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The " riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared. 3. eagle—the king of birds. The literal Hebrew is, " the great eagle." The symbol of the Assyrian supreme god, Nisroch; so applied to "the great king" of Babylon, his vicegerent on earth (Jeremiah 4S. 40; 49.22). Ills "wings" are his great forces. Such symbols were familiar to the Jews, who saw thera portrayed on the great buildings of Babylon ; such as are now seen in the Assyrian remains, long-winged—implying the wide extent of his empire, full of feathers— when they have been renewed after moulting; and so in the full freshness of renovated youth (Psalm 103.5; Isaiah
flicted on thee, thy reproach of . . . Syria and . . . PJiilislines—the indignity and injuries done thee by Syria a:id the Pli ilistines i2 Kings 16. 5; 2 Chronicles 28.
18; Isaiali 0. 11, 12,). 58. borne thy lewdness— t. e., the putisliment of i t (cli. 2:1. 4!)). I do not treat thee with excessive rigour. Thy sin and punishment are exactly commensurate. 59. the oatli—the covenant between God and Israel (Deuteronomy 29. 12, 14). As tliou hast despised
it, so v;ill I despise thee. Ko covenant is one-sided; where Israel broke faitli, God's promise of favour ceased. 60. The promise here bursts forth unexpectedly lilie the sun from tlie darlc clouds. With all her forgetfulness of God, God still remembers her ; showing that her redemption is alto^etlier of grace. Contrast "I will remember,"
wit!) "tliou hast not remembered" (v. 22, 43); also "my covenant," witli "Wi^ covenant" {v. 61 ; Psalm 106. 45) ; then the elt'ect produced on her is (u. 63), "that thou niayest remember." God's promise was one ofpromiseand of grace. The law, in its letter, was Israel's {" thy ") covenant, and in
this restricted view was long subsequent (Galatians 3. 17). Israel interpreted it as a covenant of works, whicli she, whilst Ijoasting of, failed to fulfil, and so fell under its condemnation (2 Corinthians 3. 3, 6). The law, i)i its spirit, contains tlie germ of the gospel; the New Testament is the full development of the Old, the husk of the outer form being laid aside wlien the inner spirit was fulfilled in Messiah. God's covenant with Israel, in the person of Abraham, was tlie reason why, notwithstanding all her
guilt, mercy was, and is, in store for her. Therefore tlie heathc!! or Gentile nations must come to her for blessings, not she to them, everlasting covenant—(ch. 37. 26; 2 Samuel 23. 5; Isaiah 55. 3). The temporary forms of the law were to be laid aside, that in Its permanent and " everlasting" spirit it might be established (Jeremiah 31. 31-37;
40. 31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon, diven colours—the golden eagle, marked with starlike spots, supposed to be the largest of eagles. [Hooiiaut.] Answering to the variety of languages, habits, and costumes of the peoples sul)ject to Baliylon. cnme unto Licbanolk continuing the metaphor: as the eagle frequents moun-
82.40; 50.4,5; Hebrews 8.8-13). 01. thon shalt remember—It Is God who (Irst remembers her before she remembers Ilim and her own ways before Him (v. 00; ch. 20. 43;
tains, not cities. The temple at Jerusalem was called "Lebanon" by the Jews (KuskdhisI, because its woodwork was wholly of cedars of liCbanon. "The mountilln of the Lord's house" (Isaiah '2. 2). .Jn-iixalfni, however, m chiefly meuut, the chief seat ol civil honour, as Lebaaon
86. 31). ashamed—the fruit of repentance (2 Corinthians
7. 10, 11); none jilease God unless those who displease themselves ; a foretaste of the gospel (Luke IS. 9-14). I will give them unto thee for daugUterg—(Isaiah 51. 1 ; (jO, 3, 580
God's Judymenl upon Jerusalem, EZEKIEL XVII. for HevolUng froui Babylon to Egypt.
was a counterpart to their treachery towards God. 13. he rebelled—God permitted this because of His wrath against Jerusalem (2 Kings 24. 20). liorses — in whicli Egypt abounded, and which were forbidden to Israel to seek from Egypt, or indeed to " multiply" at all (Deuteronomy
was of extei-iial elevation, took the Iiij^Iiest brancli— King "Jfconiali, tliea but eighteen years old, auu many
of Mrchiefs and people with him (2 Kings 24.8,12-16).
'I'iie IJebrc'W lor "highest branch" is, properly, the JlecceUke tu/t at the top of the tree. So in ch. 31. 3-H. The
17. lU; Isaiali 31. i, 3; cf. Isaiali 30. 9). DtoDOiius .SicULU3
cedar, as a' tall tree, is the symbol of kingly elevation (cf. Daniel -1. 10-12). 4. land of traffic . . . merchaikts—Baby-
(1. 45) says that tlie wiiole region from Thebes to jMemphis was filled with royal stalls, so that 20,0U0 chariots with two horses in each could be furnished for war. Sliali he prosper 1—The third time this gueslioii is asked, with an indignant denial understood (U. 9, 10). Even .the heathen believed that breakers .of an oath would not "escape" punishment. 16. in the place wJiere tSic king dwcUeth—righteous retribution. He brought on himself
lo!i ,2 Kings 24. lo, Hi), famous for its transport traffic on
t!;c Tigris and Eai)hrates; also, by its connection with the IVrsian Gulf, it carried on much commerce with
liidia. 5. stfd of li>c land—not a foreign production,
b'jl one native in the region; a son of the soil, not a foreigner ; Zi'dekiah, uncle of Jehoiachin, of Liavid's family, lu u triittful fivUl—tit., a field of seed-; i. e., fit for propagaliua and conliuuing tlie seed of the royal family, as a
in the worst form the evil which, in a mild form, lie had
\t'ili»'iv—ileriveJ from a Hebrew root, "to overjlow," from
souglit to deliver liimself from by perjured treachery, utz., vassalage (ch. 12. 13; Jeremiah 32. 5; 34. 3; 52. II). 17. Pharaoh— Pharaoh-hophra (Jeremiah 37. 7; 44. 30), the successor of Necho (2 Kings 23. 29). Neither . . . make for him— ii^., "effect (anything) with him," i.e., be of any avail to Zedekiah. Pharaoh did not act in concert with
iis loudness for water (Isaiah 41. 4). Judea was "a land of brooks water and fountains" (Deuteronomy 8.7-9; cf. John o. --ij. C vine «f low stature—not now, as before, a stalely "cedar;" the kingdom of Judah was to be prosperous, but not elevated, brandies turned toward Iilni —expressing lire fealty of Zedeliiah as a vassal looking up
liini, for he was himself compelled to retire to Egypt, liy
castltig up mounts, &c.—So far from Piiaraoh doing so
to Nebuchadnezzar, to wiiom Judah owed its peace and
vei'y existence as a separate slate. The " branches" mean
/or Jerusalem, this was what Nebuchadnezzar did ayainHt
liis sons, and the oliier princes and nobles. The "roots under him" imply that the stability of Judali depended ou liabylon. Tiie rei)etition " branches" and "sprigs" is in order to mark the ingratitude of Zedekiah, wlio, not content with moderate prosperity, revolted from liim to
it (Jeremiah 52. 4). CALVIN, MAUitEit, &c., refer it to Nebuchadnezzar, " when Nebuchadnezzar shall cast up mounts." 18. given his hand—in ratification of the oath
(2 Kings 10. 15 ; Ezra 10. 19), and also in token of subjection
to Nebucliadnezzar (1 Ciironicles 29. 24, Margin; 2 Chron-
icles 30, 8, Margin; Lamentations 5. G). 19. mine oatii— the " covenant" being sworn in God's name was really His covenant; a new instance in relation to man of the treaclieroUs spirit which had been so often betrayed iii relation
xviioni he had sworn allegiance. 7. anotiicr . . . eagle the king of Egypt (v. lb). The "long-winged" of v.'i is omitted, as Egypt iiad not such a wide empire and large armies as Babylon, vine . . . bend . . . roots towards Kim lU., "thirsted after him witli its roots;" happily expressing the longings after Egypt in tlie Jewish licart. Zedekiuh sought the alliance of Egypt, as though by it he could throw olt'his dependence ou Babylon (2 Kings 24. 7, 20; 2 Chronicles 30. 13; Jeremiali 37. 5, 7). water it by . . . furrows of . . . i>lanSation i.e., in the garden beds (Judea) wherein (the vine; it was planted. IUvther,"i)^" or " out of the furrows," &c. It refers to the waters of Egypt, the Nile being made to water tlie fields by means of small
to God. God Himself must therefore avenge the violation oi His cocenant "on the head" of the perjurer (cf. Psalm 7.
IG). ao. my net—(Ch. 12. 13; 32. 3.) God entraps him, as he had tried to entrap others (Psalm 7. 15). This was spoken at least upwards of three years before the fall of Jerusalem (cf. ch. 8. 1, with ch. 20. 1). 21. aU his fugitJiKes —the soldiers tliat accompany him in his flight, plead with him—by judgments on him (ch. 20. 36). S!iJ. Wlien the state of Israel shall seem past recovei'y, Messiah, Jehovah Himself, will unexpectedly appear on the scene as Redeemer of His people (Isaiah 63. 5). I . . . also—God opposes Himself to Nebuchadnezzar: "J^e took of the seed of the laud aud planted it (v. 3, 5), so will I, but with better success than lie had. The brancli he plucked (Zedekiah) and planted, flourished but for a time to perish at last; J" will plant a scion of the same tree, the house of David, J,o whom the kingdom belongs by an everlasting covenant, and it shall be the shelter of the whole world, aud shall be for ever." branch—tlie peculiar title of Messiah (Zechariah .3. 8; G. 12; Isaiah 11. 1; 4. 2; Jeremiah 23.
cenals or "furrows;" tliese waters are the figure of the auxiliary forces wherewith Egypt tried to help Judah. See the same figure, Isaiah 8. 7. But .see Note, v. 10, " furrows where it t/rew.'" 8. It was planted in a good soli—It was not want of the necessaries of life, nor oppression on
tiic part of Nebuchadnezzar, which caused Zedekiali to revolt: it was gratuitous ambition, pride, aud ingratitude. 9. Sliall it prosper !—Could it be that gratuitous treason should prosper? God will not allow it. "It,"
J. e., tlie vine, lie . . . pull up i. e., the first eagle, or \Nei)Uchadnezzar. In all . . . leaves of lier spring i. e.,
5; 33. 15). a tender one—Zerubbabel never reigned as a universal {v. 23) king, nor could tlie great things mentioned liere be said of him, except as a type of Messiah. Messiah alone can be meant: originally "a tender plant and root out of a dry ground" (Isaiali 53. 2) ; the beginning of His kingdom being liunible. His reputed parents in lowly rank, though King David's lineal representatives;
ail its sjjringing (sprouting) leaves, wltlioiit great power or many—it shall fiot need the whole forces of liabylon to destroy it; a small division of the army will
suffice, because God will deliver it into Nebuchadnezzar's band (Jeremiah 37. lOj. 10. being planted i. c., tltouyh planted, east wind—the east wind was noxious to vegetation in Palestine; a tit emblem of Babylon, which came from the north-oast, -witlier in . . . furrows where it grew-Zedekiah was taken at Jericho, in Jewish soil (Je.-emiah 52. 8). "It shall witlier, although it has furrows from whicli it expects continual waterings" [Calvin], (ch. ivi. 12; Hosea 13. lo). li. Know ye not—He upbraided
yet, even then, God here calls Him, in respect to His everlasting purpose, " the highest ... of the high" (Psalm 89.
27). I will plant it upon an Iiigit mountain — Zioil
destined to be the moral centre and eminence of grace aud glory shining forth to the world, outtopping all mundane elevation. The kingdom, typically begun at the return from Babylon, and rebuilding of the temple, fully began with Christ's appearing, and shall have its liigliest manifestation at His reappearing to reign on Zion, and thence over the whole earth (Psalm 2. 6, 8 ; Isaiah 2. 2, 3; Jeremiah 3. 17). 33. under it . . . all fowl—the gospel "mustard tree," small at first, but at length receiving all under its covert (Matthew 13. 32); the antithesis to Anti-
till in with moral, leading to intellectual, stupidity. UatU taiten tike king—Jeconiali or Jehoiacliin (2 Kings 24. II,
12-l(i). 13. the king's seed—Zedekiah, Jeconiah's uncle, taken . . . oath of l^im—swearing feaity as a vassal to Nebuchadnezzar (2 Chronicles 36. 13). also taken the luighty—as hostages for the fulfilment of tlie covenant; wiloin, therefore, Zedekiah exposed to death by his treason. 14. That the kingdom might be base i. e., low as to national elevation by being Nebuchadnezzar's depemianl; but, at the same time, safe and prosperous, if faitblul to the "oath.'" Nebuchadnezzar dealt sincerely K:\d openly in proposing conditions, and these moderate ouce ; therefore ZedekiaU'8 treachery was tUe baser, and
christ, symbolized by Assyria, of which the same is said
(ch. 31. G), aud Babylon (Daniel 4. 12). Antichrist assumes in mimicry the universal power really belonging to Christ. !44. I . . . hrouglkt down the high— the very attribute given to God by tUe virgin mother of Him, under
GotTs Just Dealings with Men. EZEKIEL XVIII. Every Man Judged by his own Acts.
whom this was to be accomplished, high . . . low tree
the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to mani-
i. e., princes elevated . . . depressed. Ail the empires of the world, represented by Babylon, once flourishing ("green"), shall be brought low before the once depressed
("dry"'), but then exalted, kingdom of Messiah and His people, the head of whom shall be Israel (Daniel 2. 44).
fest it so personally to each that tlie Jews should no longer throw on God and on their fathers the blame wliich was their own. soul that slnueth, It shall die—and it alone (Romans 6. 2;?); not also the innocent. 5. Here begins the illustration of God's impartiality in a series of suppose'l cases: (1.) from v. 5-9, the just man ; the excellencies aie selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to he enumerated. Each age has to ow/i besetting temptations, and the just man will be distinguished by his guanling against the peculiar defilements, inward and outward, of his age. just . . . lawful . . . right—the duties of tho second table of the law, which flow from the fear of God. Piety Is the root of all charity; to render to each his own, as well to our neighbour as to God. 6. not eaten upon . . . mountains—the high places, where altars were reared. A double sin : sacrificing elsewhere than at the temple, where only God sanctioned s.acrifice (Deuteronomy 12. 13, 14); and this to idols instead of to Jehovah. " Eaten" refers to tlie feasts which were connected with the sacrifices (see Exodus 32. 6; Deuteronomy .32. 38; Judges 9. 27; 1 Corinthians 8. 4, 10; 10. 7). lifted . . . eyea to—r!2., in adoration (Psalm r21. 1). The superstitious are compared to harlots; their eyes go eagerly after spiritual
Ver. 1-32. The Parable of the Sour Grapes rePRO-VED. Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were sutl'ering, not for their own Bin, but for that of their fathers. As in ch. 17. he foretold Messiah's happy reign in Jerusalem, so now he warns
them that its blessings can be theirs only upon their individually turning to righteousness. 3. fathers . . . eaten Bour grapes . . . childi-eii's teeth . . . set on etlge—^their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his pos-
terity, seems to have suggested the peculiar form ; noticed also liy Jeremiah 31. 29; and explained in Lamentations 5.
7, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children"
themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Jlanasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial, and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is an universal mark of corrupt nature to lay the blame on others wliich belongs to ourselves, and to arraign the jus-
lusts. The righteous man not merely refrains from the
act, but from the (//nnce of spiritual lust(Job31.1; Matthew
5. 28). Idols of . . . Israel—not merely those of the Gen-
tiles, but even those of Israel. The fashions of his countrymen could not lead him astray, defiled . . . neigh^ hour's wife—not only does he shrink from spiriluiil, but also from carnal adultery (cf. 1 Corinthians 6. IS), neither
tice of Goil. Cf. Genesis 3. 12, where Adam transfers the blame of his sin to Eve, and even to God, "The woman Whom thou gavest to be with me, she gave me of the tree, and I did eat." 3. ye shall not have occasion ... to use tills proverb any more—because I will let it be seen by the wliole world in tlie very fact tliat you are not righteou,s, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; whilst the elect righteous remnant alone escape. 4. all gonls are mine—therefore I can deal with all, being my own crea-
. . . menstmous woman—Leprosy and elephantiasis were said to be the fruit of such a connection. [Jerome.) Chastity is to be observed even towards one's own wife (Leviticus 18. 19; 20. 18). 7. restored . . . pledge-that which the poor debtor absolutely needed ; as his raiment, which the creditor was bound to restore before sunset (Exodus 22. 26, 27), and his millstone, which was needed
for preparing his food (Deuteronomj' 24. G, 10-13). bread to . . . hungry . . . covered . . . naked—(Isaiah .58. 7; Matthew '25. 30). After duties of Justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbour, we must also do him good. The bread owned by a man, though " his," is given to him, not
tion, as I please (Jeremiah 18. 6). As the Creator of all alike I cn.n have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (Genesis 18. '2.5). "The Boul that sinnetlj it sliall die." The curse descending from father to son .assumes guilt shared in by the son ; there Is a natural tendency in the child to follow tlie .sin of his
to keep to himself, but to impart to the needy. 8. usury
lit., bilin;/. The law forbade the Jew to take interest from brethren, but permitted him to do so from a foreigner (Exodus 22.25; Deuteronomy 23. 19, 20; Nchemlah 5.7; Psalm 15. 5). The letter of the law was restricted to the Jewish polity, and is not binding now; and Indeed the principle of taking interest was even then sanctioned, by
father, and so he shares in the father's punishment: hence the principles of God's government involved in Exodus
20. 5; Jeremiah 15. 4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (Lamentations .5. 7); for they filled up the guilt of their fathers (Mattliew 2:?. 32, 34-30). The same God who "recompenses the iniquity of the fathers into t!ie bosom of flieir cliiidren," is immediately after set forth as "giving to every man according to his ways" (Jeremiah
Its being allowed in the case of a foreigner. Tho spirit of the law still binds us, that we are not to take advantage of our neighbour's necessities to enrich ourselves, but be
satisfied with moderate, oreven no interest. In the case of the needy. Increase—in the case of other kinds of wealth ; as "usury" refers to moucy (Leviticus 25.30). withdrawn
32. IS, 19). In the same law (Exodus 20. 5) which " visited the iniquities of the fathers upon the children unto the third and fourlh generation" (where the explanation Is added, "of them tliat hdte me," i.e., the children haling
. . . hand, &c.—where he has tlie opportunity, and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbour, keeps back his hand from what selfishness prompts, judgment—justice. 9. truly—with integrity, surely live lit.,lixK' in life. Prosper in this life, but still more In the life to come (Proverbs
Oorl, as well as their fathers: tlie former being too likely to follow their parents, sin going down with cumulative
force from parent to child), we find (Deuteronomy 24.
3. 1,2; Amos 5.4). 10-1,1. The second case is that of an Impious son of a pious father. Tils pious parentage, so far from excusing, aggravati's his guilt, robber—or lil.. "a breaker," viz., through all constraints of right, doeth the like to any €>uc—the Ilebri^ and the parallel (u.
16), "the fatliers shall not be put to death for the children, neitlu^r the children for the fathers: every man
sliall bi' i>ut to death for his own sin." The inherited guilt of sin in infants (Romans 5. 11) is an awful fcrr/, but one met by the atonement of Christ; but It Is of adults that he speaks here. Whatever penalties fall on aommiinilies for conniH^tlon with sins of their fatliers, individual adults who repent' shall escape (2 Kings
IS) require us to translate rather, "doeth to his brother Any of these things," viz., the things which follow in i'. II, &c. fMArKKH.) 11. those dulies—which his father did d'. 5,
9). VZ. oppressed the poor—an aggravation to his op-
2S, 20). This was no new thing, as some misinterpret 588
£!v«ry Man ehall be Judged EZEKIEL XVIII. by his own Good or Bad Actions.
sins which would have brought death on the perpetrator in Judea whilst the law could be enforced ; so it prepared the way for the gospel. [Grotitjs.] 33. in his righteous* ness . . . he shall live in it, not for it, as if that atoned for his former sins; but "in his righteousness" he shall live, as the evidence of his being already in favour with God through the merit of Messiah, who was to come. The gospel clears up for us many such passages (1 Peter 1. 12), which were dimly understood at the time, whilst men, however, had light enough for salvation. 33. (1 Timothy
pressioiis, that they were practised against the poor; whereas in r. 7 Che expression Is simply, " oppressed any." Bbomiiiation—singuiar number referring lo the particu-
lar one mentioned in the end of v. G. 13. shall lie . . . live ^—uecause of tlie merits of his father ; answering, by
contrast, to " die for the iniquity of his father" (v. 17). hU blood stiall I)e upon lilm—tlie cause of his bloody death
Bliall rest with liimself ; God is not to blame, but is vindicated as just in punishing him. 14-18. The third case: a son who walks not in the steps of an unrighteous father, but in tlie ways of God; e.g., Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2 Kings 16.18,21, 22). seetii . . . and consldci-etli—the same Hebrew stands for ooth verbs, " seeth . . . yea, seeth." The repetition implies the attentive observation needed. In order that the son may not be led astray by his father's bad example; as sons generally are blind to parents' sins, and even imitate them as if virtues. 17. taken off Ills hand from the poor—!, e., ahslained from oppressing the poor, when he had tlie opportunity of doing so with impunity. The different sense of the phrase in eh. 16. 49, in reference to re-
2. 4; 2 Peter 3. 9.) If men perish, it is because they will not come to the Lord for salvation ; not that the Lord is not willing to save them (John 5. 40). They trample on not merely justice, but mercy; what farther hope can there be for them, when even mercy is against them ? (HebrewH
10. 26-29.) 34. righteous-one apparently such ; as in Matthew 9. 13, " I came not to call the righteous," <fec., i.e., those who fancy themselves righteous. Those alone arc true saints who by the grace of God persevere (Matthew
24. 18 ; 1 Corinthians 10. 12; John 10. 28, 29). turneth away from . . . rigliteousness—an utter apostasy; not like tlie exceptional offences of the godly through infirmity or heedlessness, which they afterwards mourn over and repent of. not be mentioned—not betaken into account so as to save them, his trespass—utter apostasy. 3.'j. Their plea for saying, " The way of the Lord is not equal," was that God treated diflterent classes in a difTerent way. But it was really their way that was unequal, since li vlng in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with difTerent men according to' their deserts. 36-38. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no farther proof than the simple statement of it. in them—in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before. 37. he shall save his soul i. e., he shall have it saved upon his repentance. 38. consldereth—tlie first ste{) to repentance ; for the ungodly do not consider either God or themselves (Deuteronomy 32. 29 ; Psalm 119. 59, 60 ; Luke 15. 17, 18). 39. Though God's justice is so plainly manifested, sinners still object to it, because they do not wish to see it (Micah 2. 7; Matthew 11. 18, 19). 30-33. As God is to judge them " according to their ways" (Proverbs 1. 31), their only hope is to " repent;" and this is a sure hope, for God takes no delight in
lieving the poor, seems to have suggested the reading followed by Fairbairn, but not sanctioned by the Hebrew, "hath not turned his hand from," &c. But ch. 20. 22 uses the phrase in a somewhat similar sense to English Version here, abstained from hurting. 19. Here the Jews object to the propliefs .word, and in their olyection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, " Where-
fore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the 8on mightisulfer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of otheis, and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of eacii being dealt with according to his own merits. [Fairbairn.J But Grotius supports English Version, wherein tlie Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (i. e., sufif'er for) the iniquity of their father?" Ezekiel replies. It is not as you say, but as I in the name of God say : " When the son hath done," &e. English Version is simpler than that of Fairbairn. 20. son shall not bear . . . iniquity of . . . father—(Deuteronomy 24.
judging them in wrath, but graciously desires their salvation on repentance. I will Judge you—Though ye cavil, it is a sufficient answer that I, your Judge, declare
16; 2 Kings 14.6.) righteousness . . , -ivickedness i.e., the reward for rigliteousness . . . the punishment of wickedness. " Righteousness" Is not used as if any were absolutely righteous; but, of siich as have it imputed to them for Christ's sake, though not under the Old Testament tliemselvcs understanding the ground oi. Tvhich they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way. 31-34. Two last cases, showing tlie ecjuily of God: (1.) The penitent sinner is dealt witli according to his new obedience, not according to his former sins. (2.) The righteous man who turns from rigliteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him. he shall surtly live—Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope. [Calvin.]
It so, and will judge you according to my will; and then your cavils must end. -Repent inward conversion (Revelation 2. 5). In the Hebrew there is a play of like sounds, " Turn ye and return." turn yourselves, &c.—tlie outward fruits of repentance. Not as Margin, "turn others;" for the parallel clause {v. 31) is, "cast away from you all your transgressions." Perhaps, however, the omission of tlie object after the verb in the Hebrew implies that bolh are included: Turn alike yourselves axiA all whom you can influence, from all .-. . transgressions—not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (1 John
3.6-9). your min — lil., your snare, entangling you in ruin. 31. Cast away from you—for the cause of your evil rests with yourselves ; your sole way of escape is to be reconciled to God (Ephesians 4. 22, 23). malcc you a new heart—This shows, not what man can do, but what h.eoughtto do: what God requires of us. God alone can make us a new heart (ch. 11. 19; 36. 26, 27). Tlie command to do what men cannot themselves do is designed to drive them (instead of laying the blame, as the Jews did, elsewhere rather than on themselves) to feel their own helplessness, and to seek God's Holy Spirit (Psalm 51, 11, 12). Thus the outward exhortation Is, as it were, tlie organ or instrument whicb God uses for conferring grace. So we may say witli Augustine, "Give what thou nquirest, and (then) require what tiion wilt." Our strength (which is weakness in itself) shall suffice for whatever He exacts, if only Hegive thesupply. [Calvin.] spirit the imderstanding : as the " heart" means the will and affections. The root 589
" To tlireats the stubborn sinner oft is hard,
Wr:ipt in Iiis crimes, against the stonn prepared,
lint wiien the milder beams of mercy, play. He melts, and tiirows the cumbrous cloak away."
Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically all'ecting the persons here addressed,
is properly put last. So far from God laying on men the penalty of others' sins. He will not even punish them for their own. If tljey turn from sin to righteousness; but
If they turn from righteousness to sin, they must expect In justice that their former goodness will not atone for Bttbsequent sin (Hebrews 10.38, 39 ; 2 Peter 2. 20-22). The exile In Babylon gave a season for repentance of those
A Lamentation for the Princes. EZEKIEL XIX, XX. A Recital of IsracVs Rebellions.
tnnst be changed, before the fruit can be good, why will
breaks, "in the blood of thy grapes," i.e.. In her fuU strength, as the red wine is the strength of tlie grape. Genesis 49. 11 is evidently alluded to. many waters—
j-e clle—brin-; on your own selves your ruin. God's de-
crees ars secret to us ; it is enough for us, tliat He Invites
tlie well-watered land of Canaan (Deuteronomy 8. 7-9). 11. stroig rods—princes of the royal house of David. The vine sliot forth her branches like so many sceptres, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurved such judgments, stature—(Daniel
all, and -will reject none that seek Him. 33. (Lamentations 3. .13; 2 Peter .3.9.) God is " slow to anger;" punishment is " His strange work" (Isaiah 28. 21).
Ver. l-U. Elegy OVER. THE Fai-l of David'.s House. There is a tacit antithesis between this lamentation and that of the .lews for their own miseries, the causes of
4. 11.) among the thick branches i. e., the central stock or truulc of the tree shot up highest "among its own branches" or ott'shoots, surrounding it. Emblematic of the nuraliers and resources of the people. Hengstenhehq
wliich, however, they did not inquire. 1. princes of
Israel—!, e., Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect
to tlie tlieocracy, usurpers, thy mother—the mother of Jelioiachin, tlie representative of David's line in exile with Ezekiel. The "mother" is Judea: "a lioness," as being tierce in catching prey (v. 3), referring to her heaihenish practices. .Jerusalem was called Ariel (the lion of God) in a good sense (Isaiah 29. 1) ; and Judah " a lion's whelp ... a lion ... an old lion" (Genesis 49. 9), to which, as also to Numbers 23. 24 ; 24. 9, this passage alludes.
translates, "among the clouds." But ch.31.3, 10,14, supports English Version. ISJ. plucked np—not graduallj/ withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment, east wind (Note, ch. 17. 10.) 13. planted—i. e., transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon, dry . . . ground — C'hahlea w;is well w.atered and fertile; but It is the condition of tlie captive people, not that of the land, which is referred to. 14. fire . . . out of a rod of her brandies—The Jews' disaster was to be ascribed, not so much to the Chaldeana as to themselves; tlie " fire out of the rod" is God's icroth kindled by the perjury of Zedekiah (ch. 17. IS). " The anger of the I/ord" against Judah is specified as the cause why Zedekiah was permitted torebel against Babylon (2 Kings
i>OMris!i«-d . . . among yo«i»g lions—she herself had
"biiii" among lions, j. e., had intercourse witli the corrup-
tions of the surrounding heathen, and had brouglit up the royal young ones similarly: utterly degenerate from the stock of .-Vbraham. "Lay down," or "couched," is appropriate to the lion, the Arab name of which means " the coucher." 3. yonnjf lien—.Tehoahaz, son of Josiah, carried captive from Riblah to Egypt by Pharaoh-necho
(2 Kin,<TS 2.'!. 4. The nations— Egj'pt, in the case of Jehoahnz, who probalily provoked Pharaoh by trying to avenge t!:e death of liis father by assailing tlie bordering
24. 20; cf. Judges 9. 15\ thus bringing Nebuchadnezzar against .Terusalem. no strong rod . . . sceptre to rule no more kings of David's stock are now to rule the nation. Not at least until "the Lord shall send the rod of Hia strength (Jlessiah, Psalm 110. 2; Isaiah 11. 1) out of Zion," to reign first as a spiritual, then hereafter as a literal king, is . . . and shall be for a lamentation—part of the lamentation (that as to Jehoahaz and Jehoiakim) wa« matter of history as already accomplished; part (as to
cities of Ksrypt C2 Kings 23.29, 30). In thetr pit—image from the plffaH.s used for calcliing wild beasts (Jeremiali
22.11, 12i. cliains—or hool.% which were fastened in the noses ol wild bensts fsee Note, v. 9). 5. saw that she ha«l waited, anil her hope was lost i. e., that her longwaited for hope was disappointed, Jehoahaz not being restored to her from Egypt, she took another of her wheJps—.Ii>hoiakini, brother of Jehoahaz, who was placed on liie I !r,-o!ie by Phai aoli (2 Kings 23. 34), according to the wish of Judall. G. went np and doAvn among the lions —imittited tlie recklessness and tyranny of tlie surrounding kings ('Jeremiah 22. 13-17). catch . . . prey—to do evil, gratifying liis lusts by oppression (2 Kings2;?. 37). 7. knew
. Zedekiah) was yet to be fulfilled ; or, this prophecy both
Is a subject for lamentation, and shall be so to distant posterity.
Ver. 1-49. Rejection of the Elders' Application to THE Prophet: Exposure of Israel's PROTRACTEn Rebellions, NOTWITHSTANDING GOD'S LONG-.SUFFERINQ Goodness: Yet will God Restore His People at Last. 1. seventh year, &c.—viz., from the carrying away of Jeconiali (cli. 1. 2; 8.1). This computation was calculated to make tliein cherish the more ardently the hope of the restoration promised them in seventy years, for, when prospects are hopeless, years are not computed. [Calvin.] elders . . . came to Inquire— The object of their inquiry, as in ch. 14. 1, Is not stated; probably it was to ascertain the cause of the national calamities, and the time of their termination, as their false prophets assured them of a speedy restoration. 3. The chapter falls into two great parts: t'. 1-32, the recital of the people's rebellions during Ave distinct periods: in Egypt, the wilderness, on the borders of Canaan when a new generation arose. In Canaan, and in the time of the prophet. I will not be Inquired of by you—because their moral state precluded them from capability of knowing tlu^ will of God (Psalm (iti. 18; Proverbs 28.9; John 7.17). 4. Wilt thou Judge 1 . . . Jutlge—the emphatlcal repetition expresses, "Wilt thou no^Judge? ycs,Jhdge them. There is a loud call for immediate Judgment." The Hebrew interrogative here Is a command, not a prohibition. [M aurbb.] Instead of spending time in tofc/ii?i(/ them, tell lliem of the abominallou of their fathers, of which their own are the complement and counterpart, and which call lor judgment. 5, 6. The llirlce lifting up of God's hand (the slga of His oa//i, Ri'velalion lO.,'!, (i; Exodus 6. 8, jl/d/v/i?! ,• Numbers 11.31); to wlili h passages the form of words here alludes) Implies the solemn earnestness of God's pur-
. . . «{i(solatp palaces i. e., claimed oj his oivn their palaces, wliic-li lie then proceeded to "desolate." The Hebreio
lit. means v>idov>s ; hence roidowed palaces (Isaiah 13.
22). Vatablus (whom Fairbaikn follows) explains It, "He knew (carnally) the widows of those whom he devoured" {v. 6). But thus the metaphor and the literal reaUly would be l)lciuled: the lion being represented as knowinri widows. Tlie reality, however, often elsewhere thus breaks through the veil, fulness thereof—all that
it continued; its inhaljitants. 8. the nations—the Chaldeans, .'lyrians, Moab, and Amnion (2 Kings 21. 2). 9. In chains — (2 Chronicles SO. 6; Jeremiah 22.18). Margin, "Hooks;" perhaps referring to the hook often passed through the nose of beasts; so, too, through that of captives, as seen in the Assyrian sculptures (see A'o/e, r. 4). voice i. e., his roaring, no more be heard upon the mountains—carrying on the metaphor of tlie lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated thougli Iiis kingiioui was Impaired, was now to cease. 10. A new meliiphor, taken from the vine, the chief of the fruit-bearing Iri-es, as the lion Is of the beasts of prey (see eh. 17. fi). In thy blood—" planted when thou wast In thy blood,"
t. (•., Ill lliy very infaiK^y ; as in ch. Ifi. fi, wlien thou hadst just come liom the? womb, and hadst not yet. the blood washed from l liee. The Jews from the first were planted In Canaan to take root there, ((^alvin.] Guotius trnnsIntrs as Afarr/in, "in thy quietness," i.e., in the period when Judah had not yet fallen into her present troul)les.
Englinh Version is better. Gi.ASSlus explains It well, retaining the metai)hor, which Cai.VIN'8 explanation
o'JO
EZEKIEL XX.
and in the Land of Canaan,
Israer^ Rebellions in the Wilderness,
pose of grace to them, made myself known nnto tlieiH—proving myself faithful and true by the actual
they "rebelled" In the very place where death and terror were on every side, and wiiere they depended on my miraculous bounty every moment! 15. I swore against them (Psalm 95.11; 106. 26) that I would not permit the generation that came out of Egypt to enter Canaan. 16. Tlie special reason is stated by Moses (Numbers 13., 14.) to be that they, through fear arising from the false report of the spies, wished to return to Egypt ; the general reasons are stated here which lay at the root of their rejection of God's grace, viz., contempt of God and His laws, anfl love of idols, their heart—the fault lay in it (I'salm 78.