Ezekiel 19

from a poor mati all night; which was, in effect, to enjoin them to lend to the poor without cither pawn or usury. (Sec Exod. xxii. 25, 26. Dcut. xxiv. 12, 13.) Under the parable of a lion’s whelps, the prophet describes the sad catastrophe of the two kings of Judah, Jehoahaz and Jehoiakim; and under the figure of a vine, he represents the desolation and captivity of the whole people. before set up Jehoiakim’s younger brother, without asking the king of Egypt’s consent.

Ezekiel 19:1

JL AKE thou up a lamentation for the princes of Israel. The expression alludes to the mournful ditties used at funerals. (Compare xxvi. 17. xxvii. 2.) Such a lamentation the prophet is directed to apply to the mournful estate of the royal family of Judah; particularly with respect to Jehoahaz and Jehoiakim.

Ezekiel 19:2

What is thy mother?. The prophet proposes a question’ that may be applied to each prince distinctly. What is thy mother? a lioness, &c] The land of Judea, thy native country, (see ver. 10.) is become cruel and bloody; (compare Psal. xxxiv. 10. Nahum ii. 11, 12.) and hath taught her princes and rulers to govern by cruelty and oppressions. (See vii. 23. xxii. 27. Jer. xxii. 17. Zeph. iii. 3.)

Ezekiel 19:3

She brought up one of her whelps: it became a young lion. Compare ver. 6. This is meant of Jehoahaz, who followed not the good example of his father Josiah, but the evil practices of the wicked kings his predecessors. (See2Kingsxxiii. 32.)

Ezekiel 19:4

Tlie nations also heard of him, &c. Pharaoh-Nechoh, king of Egypt, hearing his ill character, deposed him, and made him a prisoner. (See 2 Kings xxiii. 33. 2 Chron. xxxvi. 4.) He was taken in their pit.] The expression allude? to those pitfalls and snares which arc made to take wild beasts.

Ezekiel 19:5

Then she took another of her tvhelps. Jehoiakim was setup king in his brother’s stead, by the king of Egypt, who, by his victory over Josiah, had made himself master of Judea: (2Kings xxiii. 33, 34.)but yet Pharaoh seems to have done this by the joint consent of the people, who had

Ezekiel 19:6

He went up and down among the lions, Sec. He learned and practised all the methods of tyranny and oppression. (See Jer. xxii. 13. 17. xxxvii. 2.)

Ezekiel 19:7

And he knew their desolate places. Or, He Mew tlieir palaces, as the word armenoth is translated, Amos i. 7. And the word almenoth here used is equivalent to armenoth. (See Isa. xiii. 22.) Jehoiakim made himself master of the riches and pleasant seats of the great men of the land.

Ezekiel 19:8

He that hath not given upon usury, neither hath taken any increase. Usury, when it is exacted from tho poor, hath been generally cried out upon as no better than oppression, and is particularly forbidden by the law. (Sec Exod. xxii. 15. Lev. xxv. 35/ 36. Nehcm. v. 1. 7. Jer. xv. 10.) It is probable that this sort of usury is chiefly here meant, because it is joined with oppression, violence, and want of charity.‘9. Tfien the nations set against him on every side, Sec] The Chaldeans, and theirneighbours and allies, invaded Judea, and afterward besieged Jerusalem, and took Jehoiakim prisoner. (Sec 2 Kings xxiv. 2. 2 Chron. xxxvi. 6.) And spread their net over him: he was taken in their pit] See ver. 4. and compare xii. 13.

Ezekiel 19:9

He shall surely live. Sec the note on xx. 11. That his voice should no more be heard upon the mountains of Israel] The words allude to a lion’s seeking his prey upon the mountains. Ezekiel often expresses the land of Israel by the mountains of Israel. (See the note upon vi. 2.)

Ezekiel 19:10

Tliy mother is like a vine in thy blood, &c. The country of Judea, from whence the royal family have their original, was like a fruitful vine in a flourishing condition. (See xvii. 5, 6.)

Ezekiel 19:11

And she had strong rods for the sceptres of them that bare ride. From her sprung sovereign princes, who were themselves very powerful, and made their people appear considerable among their neighbours. A rod or sceptre is an emblem of authority. (See Isa. ix. 4. x. 5. Jer. xlviii. 17.) Her stature was exalted among the thick branches] Compare xxxi. 3. Dan. iv. 11. _

Ezekiel 19:12

But she was plucked up in fury. God in his anger removed her out of her land. (Compare Psal. iii. 5. Jer. xii. 14.) The east wind dried up her fruits] See xvii. 10. Her strong rods are broken and withered] Her kings and princes were subdued and made captives. The fire consumed them] God’s anger destroyed them, as fire consumeth the branches of a tree when it is withered. (See xv. 4.) God’s wrath is often compared to fire. (See xxx. 8.)

Ezekiel 19:13

His blood shall be upon him. His destruction is owing wholly to himself. (Sec xxxiii. 4.) And now she is planted in the wilderness, in a dry and thirsty land] A great part of her people arc carried captive, where their condition is as much different from what it was formerly, as the condition of a tree is when it is removed out of a rich soil into a dry and barren ground. The Jews suffered several captivities before that final one which ended in the destruction of their, temple and government. (See 2 Kings xxiv. 12. Jer. Iii. 2& Dan. i. 3.)

Ezekiel 19:14

And fire is gone out of a rod of her brandies, which hath devoured her fruit, Sec. Zedekiah’s breaking his oath of fealty to the king of Babylon, hath been the occasion of the utter destruction of the royal family, and the entire ruin of the government. (See xvii. 18, 19. 2 Kings xxiv. 20.) Tliis is a lamentation, and shall be for a lamentation] This is matter of present lamentation, and shall be so to aftcrtimes.

Yet say ye, Why? doth not the son bear the iniquity of the father?. The Jews still appealed to their own experience, as the ground of their complaint mentioned ver. 2. When the son hath done that which is lawful and right — he shall surely live.] In like manner, if ye had forsaken your fathers’ sins, you might have escaped those judgments I denounced against your fathers. (See the note upon Jer. xvii. 25.) But since ye have continued in their abominations, the punishments due to them justly come upon you.

Hie soul that sinneth, it shall die. See the notes upon ver. 3, 4.

They shall not be mentioned to him. Or, remembered against him: God is said in Scripture to remember men’s sins, when he punishes them; (see Jer. xiv. 10. Hos. viii. 13.) and to forget them when ho pardons them, (Jer. xxxi. 34. Amos viii. 7.)

Have I any pleasure at all that the wicked should die? &c. In conformity to this doctrine, the New Testament instructs us, that God would have all men to be saved, and is not willing tliat any should perish, (1 Tim. ii. 4. 2 Pet. iii. 9.)

All his righteousness that he hath done shall not be mentioned. For, Better Jiad it been for him not to have known the way of righteousness, than after he hath known it, to turn aside from the holy commandment, (2 Pet. ii. 21.) Such a one sins against a clearer light and greater convictions, and withal is guilty of the greatest ingratitude, in doing despite unto the Spirit of grace.

Yet ye say, The way of the Lord is not equal, &c. The declarations I have so often repeated concerning the eternal rewards and punishments allotted to the righteous and the wicked, are sufficient to vindicate the justice of my proceedings against all your objections.

Wlien a righteous man turneth away from his righteousness, &c. It is an opinion that prevails among the Jews even till this day, that at the day of judgment, a considerable number of good actions shall overbalance men’s evil ones. (See xxxiii. 13.) So they thought it a hard case for a man, who had been righteous the far greatest part of his life, if he did at last commit iniquity, that his former righteousness should avail him nothing. In opposition to this doctrine, God here declares, that a righteous man sinning, and not repenting, should die in his sins; and that a wicked man, upon his repentance, should save his soul alive.

Therefore I will judge you, O house of Israel, every one according to his ways. You complain of the injustice of my ways or proceedings; but if I judge you according to the desert of your ways, you will certainly be all found guilty, and nothing but repentance and true contrition can avert that ruin your sins threaten you with.

And make yon a new heart, and a new spirit. The prophets often exhort the Jews to an inward purity and holiness, thereby to take them ofF from relying upon an outward legal righteousness, and an exactness in the observance of the ritual parts of the law. (Sec the note upon ver. 4.) By thus instructing them in a more excellent way of serving God, than the ceremonial law did directly prescribe, they prepared their minds for receiving those truths which the gospel would more fully discover. God promises, xxxvi. 26. to give them a new heart, and to put within them a new spirit; here he exhorts them to make themselves a new heart, and a new spirit. Which difference of expression is thus to be reconciled, that although God works in us to will and to do, and is tho first mover in our regeneration, yet we must work together with his grace, at least willingly receive it, and not quench or resist its motions. (See the note upon Jer. xxxi. 18.)