Teks -- Ezekiel 19:1-14 (NET)

Lament for the Princes of Israel

19:1 “And you, sing a lament for the princes of Israel, 19:2 and say: “‘What a lioness was your mother among the lions! She lay among young lions; she reared her cubs. 19:3 She reared one of her cubs; he became a young lion. He learned to tear prey; he devoured people. 19:4 The nations heard about him; he was trapped in their pit. They brought him with hooks to the land of Egypt. 19:5 “‘When she realized that she waited in vain, her hope was lost. She took another of her cubs and made him a young lion. 19:6 He walked about among the lions; he became a young lion. He learned to tear prey; he devoured people. 19:7 He broke down their strongholds and devastated their cities. The land and everything in it was frightened at the sound of his roaring. 19:8 The nations– the surrounding regions– attacked him. They threw their net over him; he was caught in their pit. 19:9 They put him in a collar with hooks; they brought him to the king of Babylon; they brought him to prison so that his voice would not be heard any longer on the mountains of Israel. 19:10 “‘Your mother was like a vine in your vineyard, planted by water. It was fruitful and full of branches because it was well-watered. 19:11 Its boughs were strong, fit for rulers’ scepters; it reached up into the clouds. It stood out because of its height and its many branches. 19:12 But it was plucked up in anger; it was thrown down to the ground. The east wind dried up its fruit; its strong branches broke off and withered– a fire consumed them. 19:13 Now it is planted in the wilderness, in a dry and thirsty land. 19:14 A fire has gone out from its branch; it has consumed its shoot and its fruit. No strong branch was left in it, nor a scepter to rule.’ This is a lament song, and has become a lament song.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Eze 19:1 - For the princes

Jehoahaz, Jehoiachim, Jehoiachin, and Zedekiah.

Wesley: Eze 19:2 - What

What resemblance shall I use to set out the nature, deportment, and state of the mother of these princes? Thy - One of whom was upon the throne at once, and therefore the prophet speaks to one at a time.

Wesley: Eze 19:2 - Mother

The land of Judea, and Jerusalem, the chief city of it, the royal family of David.

Wesley: Eze 19:2 - Lioness

Tho' chosen of God to execute justice; yet they soon degenerated into the fierce and ravening nature of the lioness.

Wesley: Eze 19:2 - Lay down

Associated, and grew familiar with neighbour kings, called here lions; fierce and bloody.

Wesley: Eze 19:2 - Her whelps

Her sons, successors to the crown.

Wesley: Eze 19:2 - Young lions

Either foreign princes and kings, or some of the fierce, unjust, tyrannizing princes at home.

Wesley: Eze 19:3 - Brought up

Advanced, caused him to take the throne after the slaughter of Josiah.

Wesley: Eze 19:3 - One

Jehoahaz the second son of Josiah.

Wesley: Eze 19:3 - Became

Soon shewed his fierce, cruel, and bloody disposition.

Wesley: Eze 19:4 - The nations

The Egyptians heard what he did.

Wesley: Eze 19:5 - Made him

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

Wesley: Eze 19:6 - He

Jehoiachim.

Wesley: Eze 19:6 - Went up

He continued eleven years on the throne; whereas Jehoahaz was taken as soon as he first ventured out.

Wesley: Eze 19:6 - The lions

Heathen kings, with whom he entered into leagues.

Wesley: Eze 19:6 - He became

Fierce, ravenous, unsatiable.

Wesley: Eze 19:7 - He knew

By taking them, he came to know their places, which are here called, what he made them, desolate.

Wesley: Eze 19:7 - Roaring

By the perpetual violent threats of this cruel king.

Wesley: Eze 19:8 - The nations

Which were tributary to Nebuchadnezzar.

Wesley: Eze 19:8 - Set against

By order of the king of Babylon.

Wesley: Eze 19:8 - The provinces

Which belonged to the Babylonish kingdom.

Wesley: Eze 19:10 - Thy mother

O thou prince of Israel.

Wesley: Eze 19:10 - By the waters

In a very fruitful soil.

Wesley: Eze 19:10 - Full of branches

Full of children; when Josiah died, he left four behind him, beside other branches of the royal line.

Wesley: Eze 19:11 - Strong rods

Many excellent persons endowed with qualifications befitting kings, that they might sway the scepter.

Wesley: Eze 19:11 - Exalted

Above the ordinary majesty of other kingdoms.

Wesley: Eze 19:11 - Thick branches

This kingdom equalled, if not excelled, the greatest neighbour - kingdoms, and her kings exceeded all their neighbouring kings, in riches and power.

Wesley: Eze 19:12 - The east wind

God raised up the king of Babylon to pull up this sinful kingdom.

Wesley: Eze 19:12 - Dried up

Blasted all her fruit, deposed her king, captivated him, his family, and the whole kingdom.

Wesley: Eze 19:12 - Strong rods

All the choice men.

Wesley: Eze 19:13 - She

A few of the branches of the last pruning.

Wesley: Eze 19:13 - In the wilderness

Tho' Babylon was in a very fruitful place, yet the cruelty of the Babylonians, made it to the Jews as terrible as a wilderness.

Wesley: Eze 19:14 - Fire

The fire of rebellion, kindled by Zedekiah, who is of the blood - royal.

Wesley: Eze 19:14 - No strong rod

The regal dignity is ceased.

JFB: Eze 19:1 - princes of Israel

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

JFB: Eze 19:2 - thy mother

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

JFB: Eze 19:2 - nourished . . . among young lions

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

JFB: Eze 19:2 - Lay down

Or "couched," is appropriate to the lion, the Arab name of which means "the coucher."

JFB: Eze 19:3 - young lion

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

JFB: Eze 19:4 - The nations

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

JFB: Eze 19:4 - in their pit

Image from the pitfalls used for catching wild beasts (Jer 22:11-12).

JFB: Eze 19:4 - chains

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

JFB: Eze 19:5 - saw that she had waited, and her hope was lost

That is, that her long-waited-for hope was disappointed, Jehoahaz not being restored to her from Egypt.

JFB: Eze 19:5 - she took another of her whelps

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

JFB: Eze 19:6 - went up and down among the lions

Imitated the recklessness and tyranny of the surrounding kings (Jer 22:13-17).

JFB: Eze 19:6 - catch . . . prey

To do evil, gratifying his lusts by oppression (2Ki 23:37).

JFB: Eze 19:7 - knew . . . desolate palaces

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

JFB: Eze 19:7 - fulness thereof

All that it contained; its inhabitants.

JFB: Eze 19:8 - the nations

The Chaldeans, Syrians, Moab, and Ammon (2Ki 24:2).

JFB: Eze 19:9 - in chains

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

JFB: Eze 19:9 - voice

That is, his roaring.

JFB: Eze 19:9 - no more be heard upon the mountains

Carrying on the metaphor of the lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated though his kingdom was impaired, was now to cease.

JFB: Eze 19:10

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

JFB: Eze 19:10 - in thy blood

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

JFB: Eze 19:10 - many waters

The well-watered land of Canaan (Deu 8:7-9).

JFB: Eze 19:11 - strong rods

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

JFB: Eze 19:11 - stature

(Dan 4:11).

JFB: Eze 19:11 - among the thick branches

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

JFB: Eze 19:12 - plucked up

Not gradually withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment.

JFB: Eze 19:12 - east wind

(See on Eze 17:10).

JFB: Eze 19:13 - planted

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

JFB: Eze 19:13 - dry . . . ground

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

JFB: Eze 19:14 - fire . . . out of a rod of her branches

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

JFB: Eze 19:14 - no strong rod . . . sceptre to rule

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

JFB: Eze 19:14 - is . . . and shall be for a lamentation

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

Clarke: Eze 19:1 - Moreover take thou up a lamentation

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

Clarke: Eze 19:2 - What is thy mother? A lioness

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

Clarke: Eze 19:3 - She brought up one of her whelps

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

Clarke: Eze 19:3 - It learned to catch the prey

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

Clarke: Eze 19:4 - The nations also heard of him

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

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

Clarke: Eze 19:5 - When she saw that she had waited

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

Clarke: Eze 19:5 - She took another of her whelps

She took another of her whelps - Jehoiakim

Clarke: Eze 19:5 - And made him a young lion

And made him a young lion - King of Judea.

Clarke: Eze 19:6 - And he went up and down among the lions

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

Clarke: Eze 19:8 - The nations set against him

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

Clarke: Eze 19:8 - He was taken

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

Clarke: Eze 19:9 - That his voice should no more be heard

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

Clarke: Eze 19:10 - Thy mother (Jerusalem) is like a vine in thy blood

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

Clarke: Eze 19:10 - Full on branches

Full on branches - Many princes. See next verse.

Clarke: Eze 19:11 - She had strong rods

She had strong rods - Zedekiah, and his many sons

Clarke: Eze 19:11 - Her stature was exalted

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

Clarke: Eze 19:12 - But she was plucked up in fury

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

Clarke: Eze 19:12 - She was cast down to the ground

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

Clarke: Eze 19:12 - Her strong rods were broken

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

Clarke: Eze 19:13 - And now she is planted in the wilderness

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

Clarke: Eze 19:14 - Fire is gone out

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

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

Clarke: Eze 19:14 - Hath devoured her fruit

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

Clarke: Eze 19:14 - She hath no strong rod

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

Clarke: Eze 19:14 - This is a lamentation

This is a lamentation - This is a most lamentable business

Clarke: Eze 19:14 - And shall be for a lamentation

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

Calvin: Eze 19:1 - NO PHRASE

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

Calvin: Eze 19:2 - NO PHRASE

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

Calvin: Eze 19:4 - NO PHRASE

He afterwards adds, that the nations had heard, and were taken in their pit-fall. Here Ezekiel states that Jehoahaz was hurled from the royal throne, and taken captive by the Egyptians, not only because God had beheld his cruelty, but because the Gentiles had observed it; and it was notorious among them all. In this way he signifies that the cruelty of King Jehoahaz was intolerable: and he mentions him, since all the neighboring nations had heard of his fame, and had conspired to destroy him; and so he was taken in their pit, and confined by chains, and led away into Egypt. He means, as I said, Jehoahaz, whom King Pharaoh-nechoh took captive. (2Kg 23:0.) For when he thought that the Egyptians were distracted by foreign wars, he took the opportunity of collecting an army, and endeavored to seize on certain neighboring cities. But Pharaoh, after he was disengaged from other business, entered Judea, and since Jehoahaz was unable to resist, he was taken. We now understand the Prophet’s meaning, namely, when this first calamity and destruction happened to the Jews they were justly chastised, because they were young lions; and a lion had sprung from them whose cruelty was already intolerable to the profane Gentiles: this is the sense of the passage. Now if we consider who was the father of Jehoahaz this will be more detestable. For we know, that if ever any king excelled in piety and every virtue, Josiah was among the number: and from the son being so unlike his father, we perceive his perverse disposition. There can be no doubt that his father desired to instruct him in the fear and worship of God, and to train him to the discharge of the royal office. But if we descend to the whole people, the prodigy will be yet more detestable. For we know with what fervor and zeal Josiah strove to form the morals of the people, so that the kingdom should be entirely renewed. But the people soon declined, so that the Holy Spirit says, their mother was a lioness, and lay down among lions, whence we see their depraved nature. It now follows —

Calvin: Eze 19:5 - NO PHRASE

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

Calvin: Eze 19:6 - NO PHRASE

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

Calvin: Eze 19:7 - NO PHRASE

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

Calvin: Eze 19:8 - NO PHRASE

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

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

Calvin: Eze 19:9 - NO PHRASE

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

Calvin: Eze 19:10 - NO PHRASE

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

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

Calvin: Eze 19:11 - NO PHRASE

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

Calvin: Eze 19:12 - NO PHRASE

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

Calvin: Eze 19:13 - NO PHRASE

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

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

Calvin: Eze 19:14 - NO PHRASE

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

Defender: Eze 19:1 - lamentation for the princes

In this parabolic lamentation, the successive evil "princes of Israel" after good King Josiah are first pictured as young lions then their respective fates are described. Jehoahaz is taken in chains to Egypt (Eze 19:4); Jehoiachin is taken to Babylon (Eze 19:9). Then, Israel is pictured again as a vine (Eze 19:10-14), whose "rods" are broken (Eze 19:12)."

TSK: Eze 19:1 - take // the princes

take : Eze 19:14, Eze 2:10, Eze 26:17, Eze 27:2, Eze 32:16, Eze 32:18; Jer 9:1, Jer 9:10,Jer 9:17, Jer 9:18, Jer 13:17, Jer 13:18

the princes : 2Ki 23:29, 2Ki 23:30,2Ki 23:34, 2Ki 24:6, 2Ki 24:12, 2Ki 25:5-7; 2Ch 35:25, 2Ch 36:3, 2Ch 36:6, 2Ch 36:10; Jer 22:10-12, Jer 22:18, Jer 22:19, Jer 22:28, Jer 22:30, Jer 24:1, Jer 24:8, Jer 52:10,Jer 52:11, Jer 52:25-27; Lam 4:20, Lam 5:12

TSK: Eze 19:2 - A lioness // she lay // her whelps // young lions

A lioness : Judea, which possessed strength, courage, and sovereignty. Nah 2:11, Nah 2:12; Zep 3:1-4

she lay : Had confederacy with the neighbouring kings, and learned their manners.

her whelps : The sons of Josiah, who learned to be oppressive tyrants from the surrounding princes.

young lions : Job 4:11; Psa 58:6; Isa 5:29, Isa 11:6-9; Zec 11:3

TSK: Eze 19:3 - one // it became

one : Jehoahaz, made king of Israel instead of Josiah, who became cruel and oppressive.

it became : Eze 19:6; 2Ki 23:31, 2Ki 23:32; 2Ch 36:1, 2Ch 36:2

TSK: Eze 19:4 - he was

he was : Taken prisoner by Pharaoh-necho, and brought into Egypt. 2Ki 23:31, 2Ki 23:33, 2Ki 23:34; 2Ch 36:4, 2Ch 36:6; Jer 22:11, Jer 22:12, Jer 22:18

TSK: Eze 19:5 - another // a young lion

another : Jehoiakim. Eze 19:3; 2Ki 23:34-37

a young lion : King of Judah.

TSK: Eze 19:6 - he went // he became

he went : Became a perfect heathencaps1 . hcaps0 e reigned eleven years, a monster of iniquity. 2Ki 24:1-7; 2Ch 36:5; Jer 22:13-17, 26:1-24, 36:1-32

he became : Eze 19:3

TSK: Eze 19:7 - desolate palaces // and the land // the fulness

desolate palaces : or, widows

and the land : Eze 22:25; Pro 19:12, Pro 28:3, Pro 28:15, Pro 28:16

the fulness : Eze 12:19, Eze 30:12; Amo 6:8; Mic 1:2

TSK: Eze 19:8 - the nations // and spread

the nations : 2Ki 24:1-6

and spread : Eze 19:4, Eze 12:13, Eze 17:20; Lam 4:20

TSK: Eze 19:9 - chains // and brought // that his

chains : or, hooks

and brought : 2Ch 36:6; Jer 22:18, Jer 22:19, Jer 36:30,Jer 36:31

that his : Eze 19:7, Eze 6:2, Eze 36:1

TSK: Eze 19:10 - mother // like // blood // she was // full

mother : Eze 19:2; Hos 2:2, Hos 2:5

like : Eze 15:2-8, Eze 17:6; Isa 5:1-4; Mat 21:33-41

blood : or, quietness, or, likeness

she was : Num 24:6, Num 24:7; Deu 8:7, Deu 8:9; Psa 80:8-11, Psa 89:25-29

full : Many princes

TSK: Eze 19:11 - she had // her stature

she had : Many powerful sovereigns, who rendered Judah very considerable among the nations. Eze 19:12, Eze 19:14, Eze 21:10,Eze 21:13; Gen 49:10; Num 24:7-9, Num 24:17; Ezr 4:20, Ezr 5:11; Psa 2:8, Psa 2:9; Psa 80:15, Psa 80:17, Psa 110:2; Isa 11:1

her stature : Eze 31:3; Dan 4:11, Dan 4:20,Dan 4:21

TSK: Eze 19:12 - she was // the east // strong // the fire

she was : The kingdom was entirely ruined, and her princes cut off. Eze 15:6-8; Psa 52:5, Psa 80:12, Psa 80:13, Psa 80:16, Psa 89:40-45; Isa 5:5, Isa 5:6; Jer 31:28

the east : Eze 17:10; Jer 4:11, Jer 4:12; Hos 13:15

strong : Eze 19:11; 2Ki 23:29, 2Ki 23:34, 2Ki 24:6, 2Ki 24:14-16, 2Ki 25:6, 2Ki 25:7; Jer 22:10,Jer 22:11, Jer 22:18, Jer 22:19, Jer 22:25-27, Jer 22:30

the fire : Eze 15:4, Eze 20:47, Eze 20:48; Deu 32:22; Isa 27:11; Mat 3:10; Joh 15:6

TSK: Eze 19:13 - she is // in the wilderness // in a dry

she is : Eze 19:10; Deu 28:47, Deu 28:48; Jer 52:27-31

in the wilderness : In Chaldea, whither they were carried captive.

in a dry : Psa 63:1, Psa 68:6; Hos 2:3

TSK: Eze 19:14 - fire // she hath // This is

fire : The treachery of Zedekiah hath caused her utter ruin. Eze 17:18-20; Jdg 9:15; 2Ki 24:20; 2Ch 36:13; Isa 9:18, Isa 9:19; Jer 38:23; Jer 52:3

she hath : Eze 19:11, Eze 21:25-27; Gen 49:10; Neh 9:37; Psa 79:7, Psa 80:15, Psa 80:16; Hos 3:4, Hos 10:3; Amo 9:11; Joh 19:15

This is : Eze 19:1; Lam 4:20; Luk 19:41; Rom 9:2-4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Eze 19:1 - Moreover // Take up a lamentation // The princes of Israel // princes

Moreover Heb. And .

Take up a lamentation son of man, Ezekiel, declare what a lamentable state the princes of Israel are falling into, propound it by parable. It was usually expressed in verse, as Jeremiah did in his lamentations, and as appears 2Ch 35:25 ; but the prophet is here directed to a hieroglyphic, as Eze 19:2 .

The princes of Israel though they were kings, yet, because subject to Babylon or Egypt, they are, by a diminutive, lessening term, called

princes and these were Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah. Though they had but the two tribes under them, yet because some of Israel that escaped the captivating power of Shalmaneser were joined with the two tribes, they are called by the name of Israel.

Poole: Eze 19:2 - Thy // A lioness // She lay down // She nourished // Her whelps // Among young lions

What resemblance shall I use to set out the nature, deportment, and state of the mother of these princes? an unhappy mother of unhappy children! Or, Alas! thy mother, &c.

Thy one of these was upon the throne at once, and therefore the prophet speaks to one at a time, in the singular number. Mother; the land of Judea and Jerusalem, the chief city of it, the royal family of David.

A lioness though chosen of God to execute justice, defend the poor, to be his vicegerents, and to delight in mercy; yet once advanced, they soon degenerated into the fierce and ravening nature of the lioness, and as violently seized the prey.

She lay down associated, couched, and grew familiar with, by leagues, commerce, and intermixture of marriages with neighbour kings, called here lions: thou didst learn their manners, and grewest fierce and bloody, as they.

She nourished: the Hebrew includes both her bringing forth many, and her advancing them to greatness: the royal family of flat nation had many kings, and some very great, but the time the prophet points now at in particular was after Josiah, whose character, given Jer 22:16 , is, that he judged the poor and needy, but his successors were of another temper, as Jer 22:13-15,17 .

Her whelps i.e. her sons, successors to the crown, which could be called nothing else, to keep the decorum of the parable.

Among young lions either foreign princes and kings, or else some of the fiercer, unjuster, aspiring, and tyrannizing princes at home; for such there were in these, as well as in Rehoboam’ s times, who would have the son’ s finger thicker than the father’ s loins.

Poole: Eze 19:3 - Brought up // One of her whelps // It became a young lion // Learned // To catch the prey // Devoured // Men

See Eze 19:3 .

Brought up not as a nurse, the word is of other import, but advanced, promoted, or caused him to take the throne after the slaughter of Josiah.

One of her whelps this was Jehoahaz, the second son of Josiah, of whom it is said, 2Ki 23:30 2Ch 36:1 , the people made him king; for God had not made him so by primogeniture, and right of succession. They looked upon him as a warlike prince, fitter for sustaining the troubles of those martial times than his eldest. brother, and therefore strain a point of law and right.

It became a young lion soon showed his fierce, haughty, cruel, and bloody disposition, as appears 2Ki 23:30-32 , though he continued but three months, and some odd days, wherein to play his pranks.

Learned had tutors and counsellors that showed him the method; and he, an apt scholar in an evil school, learnt apace.

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

Devoured eat up, as the word notes, lived upon.

Men man, Adam , the weaker sort; or it may be in those divided times Adam may imply such as were crushed because they were not of the tyrannizing faction: at that time Pharaoh had some that inclined to him, and perhaps these were used hardly by Jehoahaz.

Poole: Eze 19:4 - They brought him with chains unto the land of Egypt

The Egyptians heard and considered what he did, they had intelligence of Jehoahaz’ s rigours against them, and all that abetted their interest; this made them (as neighbours do when a lion is reported to waste their flocks) gather together against him. He was taken in their pit; or, in their net, as hunters in those parts dig pits and spread nets, into which they drive the hunted lion, or bear: so here. Or else thus, This lion was taken at last, though he did some mischief first to the Egyptians; so the word may bear.

They brought him with chains unto the land of Egypt the story of it you have 2Ki 23:33 ; these barbarous conquerors used him as men use a lion, put and keep him in chains; carried him captive into Egypt, where he died, Jer 22:10-12 , with 2Ki 23:34 .

Poole: Eze 19:5 - Made him a young lion

Upon the ill success of Jehoahaz, Jerusalem and the Jews in the land fell from their hopes under great disappointments, for Jehoahaz is taken, deposed, carried captive by the Egyptians, instead of shaking off the Egyptian yoke. She took another; yet it is said, 2Ch 36:4 2Ki 23:34 , that the king of Egypt made the next king: both true; the Jews with Pharaoh’ s liking, or Pharaoh with the Jews’ consent, advance him, whether it were Jehoiakim or Jehoiachin.

Made him a young lion king, and infused the lion-like maxims for his rules.

Poole: Eze 19:6 - He // went up and down // Among the lions // Became a young lion // Devoured men

He Jehoiakim,

went up and down: it is said of him, because he continued eleven years on the throne, and so many years, as a lion, tore and devoured; whereas Jehoahaz was taken as soon almost as he first ventured out to hunt the prey.

Among the lions carried it after the manners and usages of the heathen kings, those barbarous tyrants, with whom he entered leagues, as he saw good, and laid aside the law of God, which was to guide king and people.

Became a young lion grew strong, fierce, ravenous, unsaltable: see Eze 19:3 where the rest is explained.

Devoured men either his neighbours the Ammonites and Moabites, or he devoured his own subjects, impoverished and eat out their estates, spared not the prophets, or their prophecy, and Urijah he slew, Jer 26:23 : what Jehoiakim was appears Jer 22:13-15,17 .

Poole: Eze 19:7 - Jehoiakim // Palaces // Laid waste their cities // The land was desolate // By the noise of his roaring

He,

Jehoiakim knew their desolate palaces, on view; not only heard of them, but setting on them violently, and taking them, he came to know their palaces, which are here called, what he made them, desolate; so the word Isa 13:22 .

Palaces or it may be rendered widows, and then it will refer to such whose husbands this lion devoured, and thereby occasioned their petitioning to him, and thus he knew them, whom he made desolate; but the former best suits what follows.

Laid waste their cities pilling, polling, and by exactions driving the inhabitants out by his cruelty and tyranny.

The land was desolate the whole land, or the country, sped as ill as the cities, and so it was emptied of men, riches, and strength.

By the noise of his roaring by the perpetual violent threats of this cruel king, which are called his roaring, and so Pro 19:12 , which terrified his neighbours in the three years’ revolt which are mentioned 2Ki 24:1,2 .

Poole: Eze 19:8 - The nations // Set against him // On every side // The provinces // Spread their net over him // He was taken in their pit

The nations which were feudatory to Nebuchadnezzar, and were bound to assist him in his wars.

Set against him by order of the king of Babylon gathered together to hunt this lion, to make war on this revolting king.

On every side surrounded him that he might not escape.

The provinces which belonged to the Babylonish kingdom, and were governed by presidents, or petty kings, vassals to Nebuchadnezzar.

Spread their net over him soon got him into their toils, as huntsmen get a lion, or other wild beast, into their net.

He was taken in their pit: see Eze 19:4 .

Poole: Eze 19:9 - They // put him in ward // In chains // And brought him // To the king of Babylon // Brought him into holds // That his voice should no more be heard // On the mountains of Israel

They the armies of the several nations, or the chief commanders of those armies,

put him in ward in grates, or a great cage, as wild beasts are conveyed.

In chains it is reported they put an iron collar on his neck, and fastened an iron chain to it.

And brought him he was carried that long journey in chains, enough to change his roaring lion-like into the roarings of a desperate, miserable captive.

To the king of Babylon wherever he was, for some dispute it whether now in Babylon, or elsewhere with some of his armies; however, this unhappy king was carried to Nebuchadnezzar, or died on the way perhaps, by command of Nebuchadnezzar so used that hard usage killed him, and then they cast him out unburied, as Jer 22:18,19 , foretold.

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

That his voice should no more be heard that he might never more either affright, or kill, or devour any of his people and subjects in the land of Israel.

On the mountains of Israel: in a comely observance of the parable the kingdom is the mountains, when the king is the lion that rangeth and roareth on them. Two more lions of the same temper, and alike miserable in their end, I doubt not, are included in this emblem; and by these the Jews might know what would become of Jeconiah, called also Jehoiachin, and of Zedekiah, who was called Mattaniah.

Poole: Eze 19:10 - Thy mother // Is like a vine // In thy blood // Planted by the waters // She was fruitful // Full of branches

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

Thy mother O thou prince of Israel: see Eze 19:2 .

Is like a vine frequently so compared, Psa 80:8,14,15 Isa 3:14 5:2 27:2 .

In thy blood either when thou wast first born, as Eze 16:6 ; or, the royal line, thy kingly race; or, in the rigour of thy strength.

Planted by the waters in a very fruitful soil.

She was fruitful and accordingly she did thrive, and brought forth much fruit: see Eze 17:8 . Though she lost many thousands carried away, yet more were born, bred up, and trained up to useful arts and employments, say some; but this too general. The royal family did spring like a vine well watered.

Full of branches full of children; when Josiah died he left four behind him, beside other branches of the royal line.

Poole: Eze 19:11 - Strong rods // Her stature // Exalted among the thick branches // The thick branches // She appeared in her height

Strong rods many excellent persons endowed with qualifications befitting kings, that they might sway the sceptre, and rule the people with equity.

Her stature the grandeur of the kings and kingdom.

Exalted among the thick branches exalted above the ordinary majesty of other kingdoms.

The thick branches the goodly cedars and their thick branches; i.e. this kingdom equalled, if not excelled, the greatest neighbour kingdoms, and her kings, as David, Solomon, &c. exceeded all their neighbour kings in riches and power.

She appeared in her height like a mighty tree, that overtops all the forest, so did this goodly kingdom over all kingdoms, and it was seen and noted, according to God’ s promise that it should be the head, and not the tail, and to that Deu 4:6-8 .

Poole: Eze 19:12 - She was plucked up in fury // She was cast down to the ground // Dried up her fruit // Her strong rods // The fire consumed them

This flourishing vine first degenerated, brought forth fruit to itself, not to God, and grew proud, abused God’ s mercies to all manner of sin.

She was plucked up in fury was violently, suddenly, and totally rooted out, tore up by the roots; so was the once flourishing kingdom of the Jews overthrown.

She was cast down to the ground had she been again set, there might have been some hope, but plucked up root and branch together it is perished for ever. To hasten the utter destruction hereof, an east wind, that blasting, piercing wind, blows upon her; the king of Babylon with all his power, raised of God to pull up this sinful kingdom.

Dried up her fruit blasted all her fruit; deposed her king, captivated him, his family, and the whole kingdom.

Her strong rods all the choice men, the counsellors, warriors, artificers, all that were like to be the strength of the kingdom, were broken; by Nebuchadnezzar’ s hand plucked away, and removed into Babylon, where they lay as withered branches.

The fire consumed them called fury in the former part of the verse. God’ s displeasure for their sins, their adversaries’ rage, and their own animosities, burnt them up; their houses and palaces, their city and temple, all burnt, yea, and some persons with this fire were consumed also, beside some that the conqueror roasted.

Poole: Eze 19:13 - And now // She is planted // In the wilderness // Dry

And now at this present time.

She is planted but, alas! how unlike what she was! a brand pulled out of the burnings, a few of the branches of the last pruning, or a few smaller roots taken up by the provident hand of the Lord of the vineyard, a remnant that might be a nursery, a seedplot; but the much greater part of the vine is, as said, destroyed. It is not said who planted them, but it is easy to conjecture Nebuchadnezzar planted them in policy and for his advantage, they planted themselves out of necessity, and God planted them there in just correcting mercy, and will give them root, and make them thrive, and transplant them after seventy years, and set them on the mountains of Israel again.

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

Dry: this and the other expression are a description of the nature of a wilderness, and illustrate what the prophet had spoken, or may be paraphrased by that of David, Psa 63:1 ; it was dry and thirsty, where no one stream ran from that river which made glad the city of God, Psa 46:4 .

Poole: Eze 19:14 - And fire // Hath devoured her fruit // This is a lamentation // And shall be for a lamentation

This verse gives you account of the immediate cause of this hasty, furious, total pulling up of this vine.

And fire of rebellion, will be kindled by a rod of her branches, Zedekiah, who is of the blood royal, made king by Nebuchadnezzar, and who swore allegiance to him.

Hath devoured her fruit brought the land, city, king’ s palaces, and God’ s temple to utter desolation. She hath no strong rod to be a sceptre to rule; the regal dignity is ceased, and shall no more rise, you shall never have a crowned head to rule you more.

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

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

Haydock: Eze 19:1 - Princes

Princes: sons of Josias, who were so wretched. The latter part of this beautiful canticle, or allegory, (ver. 10.) regards Sedecias. (Calmet)

Haydock: Eze 19:2 - Lioness

Lioness; Jerusalem (Challoner) which made alliances with the lions, or nations. (Calmet)

Haydock: Eze 19:3 - Whelps

Whelps; Joachaz, or Sellum, (Challoner) who reigned only three months, like his brother Jechonias. (Haydock) ---

The four last kings were all cruel. (Worthington)

Haydock: Eze 19:4 - But

But. Hebrew, "he was taken in their pit," (Protestants; Haydock) as also [in] ver. 8. Septuagint, "in his or their corruption." We do not read that Joachaz fought, (Calmet) though this passage insinuates as much. (Sanctius) (4 Kings xxiii. 30., &c.)

Haydock: Eze 19:5 - Lions

Lions: Joakim. (Challoner) ---

He reigned eleven years; but was such a monster, that the prophet does not speak of him or bewail his fate, 4 Kings xxiii. 34., and Jeremias xxii. 19. His words are applicable to Jechonias alone; who was cruel and banished to Babylon, ver. 8. (Calmet)

Haydock: Eze 19:8 - Nations // Wounds

Nations: rovers of Chaldea, Syria, &c., 4 Kings xxiv. 2. (Worthington) ---

Wounds. Hebrew, "pit." He was besieged, (4 Kings xxiv. 11.; Calmet) and gave himself up. (Haydock)

Haydock: Eze 19:10 - Blood

Blood. She has given birth to many kings. (Menochius) ---

The original may be inaccurate, and perhaps should be, "a vine-tree or branch:" (Calmet) cormoc instead of bedammecha. Septuagint read kerimmon, "like a rose-flower," planted, &c. (Haydock) ---

He speaks of Sedecias more obscurely. (Calmet) ---

The kingdom had flourished under David and Solomon. It afterwards lost its splendour under wicked kings, and all the tribes were removed. (Worthington)

Haydock: Eze 19:11 - Rods

Rods. The king had many children, and confided in them, but they were slain.

Haydock: Eze 19:13 - Dry

Dry; unfit for vine-trees. He speaks of the prison of Babylon. (Calmet) ---

The country was naturally wet. (Haydock)

Haydock: Eze 19:14 - Fire

Fire. Ismael, who slew Godolias, was of the royal family, Jeremias xli., &c. (Calmet)

Gill: Eze 19:1 - Moreover, take thou up a lamentation // for the princes of Israel

Moreover, take thou up a lamentation,.... These words are directed to the Prophet Ezekiel, to compose a doleful ditty, a mournful song, such as was used at funerals; and by it represent the lamentable state of the nation of the Jews and their governors, in order to affect them with it, with what was past, and present, and yet to come:

for the princes of Israel; or, "concerning them" ^s; the princes meant are Jehoahaz, Jehoiakim, Jeconiah, and Zedekiah, who were kings, though called princes, these words being synonymous; or, if so called by way of diminution, the reason might be, because they were tributary, either to the king of Egypt, or king of Babylon.

Gill: Eze 19:2 - And say, what is thy mother // a lioness // she lay down among lions // she nourisheth her whelps among young lions

And say, what is thy mother?.... That is, say so to the then reigning prince, Zedekiah, what is thy mother like? to what is she to be compared? by whom is meant, not the royal family of David only, or Jerusalem the metropolis of the nation, but the whole body of the people; and so the Targum interprets it of the congregation of Israel. The answer to the question is,

a lioness; she is like to one, not for her strength and glory, but for her cruelty and rapine; for her want of humanity, mercy, and justice:

she lay down among lions; that is, kings, as the Targum interprets it Heathen princes, the kings of the nations about them, as of Egypt and Babylon, Jer 50:17; so called for their despotic and arbitrary power, tyranny, and cruelty: now this lioness, the people of the Jews, lay down among them, joined with them in leagues and marriages, and learned their manners, and became of the same temper and disposition:

she nourisheth her whelps among young lions; princes, as the Targum explains it; either the princes of Judah, who were become like young lions, fierce and cruel; or the princes of other nations, among whom the children of the royal family were brought up; or, however, they were trained up in the principles of such, even of arbitrary and despotic power, and were taught to oppress their subjects, and not execute justice and mercy among them.

Gill: Eze 19:3 - And she brought up one of her whelps // it become a young lion // and it learned to catch the prey // it devoured men

And she brought up one of her whelps,.... Or sons, as the Targum: or, "made him to ascend" ^t, as the word signifies; to mount the throne; this was Jehoahaz, whom the people of the land took and anointed him, and made him king in the stead of Josiah his father, 2Ki 23:30;

it become a young lion; that is, a king, as the same Targum explains it, and a tyrannical and arbitrary one:

and it learned to catch the prey; being instructed by evil counsellors, he soon learned to oppress his subjects, to get their substance from them, and do many evil things, as he is said to do, 2Ki 23:32;

it devoured men; or a man, Adam, the people of Israel, so called, Eze 34:31; as the Jews frequently observe; it ate up and destroyed their liberties, privileges, and property.

Gill: Eze 19:4 - The nations also heard of him // he was taken in their pit // and they brought him with chains into the land of Egypt

The nations also heard of him,.... The neighbouring nations, particularly the Egyptians; the fame of his behaviour reached them; they were informed how he used his own subjects, and what designs he had formed, and what preparations he was making against his neighbours; wherefore they thought it proper to oppose his measures in time, and to hinder him from proceeding and putting his projects into execution, by coming out against him, and fighting with him, as they did:

he was taken in their pit; alluding to the manner of hunting and taking lions, and such like beasts of prey; which was done by digging pits, and covering the mouths of them with straw, as Jarchi observes, into which in their flight they fell unawares: so Pharaohnecho king of Egypt came out against Jehoahaz, and took him, and put him in bonds at Riblah in the land of Hamath, that he might reign no more in Jerusalem, after he had been on the throne but three months, 2Ki 23:31;

and they brought him with chains into the land of Egypt; or, "with hooks" ^u; in his nose, as in Isa 37:29; or with a bridle, as the Septuagint; or with branches, as the Syriac version, in his jaws; the Targum renders it in chains, as we do: it is certain that Jehoahaz was put in bonds or fetters, and carried into Egypt, where he died, 2Ki 23:33.

Gill: Eze 19:5 - Now when she saw // that she had waited // and her hope was lost // then she took another of her whelps // and made him a young lion

Now when she saw,.... That is, his mother, as the Syriac version expresses it; not his natural mother; as the mother of Sisera looked out and waited for him; but the congregation of Israel, as Jarchi interprets it, the body of the Jewish people:

that she had waited; for the return of Jehoahaz out of Egypt, which was expected for some time: or, "that she was become sick"; or "weak" ^w, and feeble, and brought to a low estate by his captivity, and by the tax the king of Egypt put upon her:

and her hope was lost; of his return to her any more, and so of being eased of the tribute imposed, and of being restored by him to liberty and glory; for the Lord had declared that he should return no more to his native country, but die in the place where he was carried captive, Jer 22:10;

then she took another of her whelps; or sons, as the Targum:

and made him a young lion: a king, as the same Targum paraphrases it; that is, Jehoiakim, the brother of Jehoahaz, who before was called Eliakim, but his name was changed by Pharaohnecho; and though he is said to make him king, yet it was by the consent of the people of the Jews.

Gill: Eze 19:6 - And he went up and down among the lions // he became a young lion // and learned to catch the prey, and devoured men

And he went up and down among the lions,.... The kings, as the Targum; kings of neighbouring nations, as Pharaoh king of Egypt, and Nebuchadnezzar king of Babylon; and sometimes he was subject to the one, and sometimes to the offer: and his going up and down among them may denote his continuance as a king; for whereas his brother reigned but three months, he reigned eleven years:

he became a young lion; an oppressive prince, a cruel and tyrannical king:

and learned to catch the prey, and devoured men; he was notorious for his acts of injustice and arbitrary power; for the detaining the wages of workmen, and for his oppression, violence, and rapine, and shedding of innocent blood, Jer 22:13.

Gill: Eze 19:7 - And he knew their desolate palaces // and he laid waste their cities // and the land was desolate, and the fulness thereof, by the noise of his roaring

And he knew their desolate palaces,.... He took notice of the palaces or seats of the richest men of the nation, and pillaged them of their treasure and wealth, and so they became desolate: it may be rendered, he "knew their widows" ^x: or, "his own widows"; whom he made so; he slew the men to get their substance into his hands, and then defiled their widows:

and he laid waste their cities; by putting the inhabitants to death; or obliging them to leave them, and retire elsewhere, not being able to pay the taxes he imposed upon them, partly to support his own grandeur and luxury, and partly to pay the tribute to the king of Egypt:

and the land was desolate, and the fulness thereof, by the noise of his roaring; by his menaces and threatenings, edicts and exactions, he so terrified the inhabitants of the land, that though it was full of men and riches, it became in a great measure destitute of both; the people left their houses, both in city and country, and fled elsewhere with the remainder of their substance that had not fallen into his hands: his menacing demands being signified by roaring agrees with his character as a lion, to which he is compared, Pro 19:12.

Gill: Eze 19:8 - Then the nations set against him // on every side from the provinces // and spread their net over him // he was taken in their pit

Then the nations set against him,.... Or, "gave against him" ^y; that is, their voice, as Kimchi; they called to one another, to gather together against him; they gave their counsel against him; they, joined together, agreed, and combined against him, and disposed their armies, and set them in array against him:

on every side from the provinces; Nebuchadnezzar and his auxiliaries, which consisted of the people of the provinces all around, who were brought together, and placed round about Jerusalem, at the siege of it; particularly the bands of the Chaldeans, Syrians, Moabites, and Ammonites, 2Ki 24:1;

and spread their net over him; which may be expressive both of the policy, crafty and secret contrivances and designs, of Jehoiakim's enemies; and of their external force and hostile power against him:

he was taken in their pit; which they dug for him, or by the means which they contrived for his ruin, and which they put in execution and effected: the metaphor of a lion is carried on, and the manner of taking one is alluded to, which is commonly in pits, as Pliny ^z says; and the Arabs now dig a pit where lions are observed to enter, and covering it over slightly with reeds, of small branches of trees, they frequently decoy and catch them ^a.

Gill: Eze 19:9 - And they put him in ward in chains // and brought him to the king of Babylon // they brought him into holes // that his voice should no more be heard in the mountains of Israel

And they put him in ward in chains,.... Or "in an enclosure"; or "in a collar with hooks" ^b; put a collar of iron, as is said, about his neck, which had hooks in it, and to those hooks chains were put, in which he was led a prisoner; and it is certain that he was bound in fetters, in order to be carried to Babylon though it is thought he never reached thither, but died by the way 2Ch 36:6;

and brought him to the king of Babylon; to Nebuchadnezzar, who came up against him with his army of many nations, he having rebelled against him; and, being taken by his soldiers, was brought to him in chains, wherever he was, whether without the gates of Jerusalem, or at any other place; for it is not certain where he was: however,

they brought him into holes; places of confinement, one after another, in his way to Babylon; where, it seems, before he came thither, he died, and was cast out on a dunghill, and had no burial, as Jeremiah foretold, Eze 22:18;

that his voice should no more be heard in the mountains of Israel; in the kingdom of Israel, to the terror of its inhabitants, threatening them with death, if they did not answer his exorbitant demands; nor was it ever heard any more: the allusion still is to a lion traversing the mountains, and roaring after its prey, to the terror of other creatures.

Gill: Eze 19:10 - Thy mother is like a vine in thy blood // planted by the waters // she was fruitful and full of branches, by reason of many waters

Thy mother is like a vine in thy blood,.... Another simile is here made use of, relating to the same persons; the same that were compared to a lioness are here compared to a vine, as the people of the Jews frequently are, Psa 80:8; the same person is here addressed, the then reigning prince, Zedekiah, whose mother, the Jewish people, from whence he sprung, had been in times past, and still was, like a vine; and especially with respect to his blood, the royal family from, chore he descended: the allusion is to the use of blood laid to the roots of vines, by which they became more fruitful. It may have regard; as Calvin thinks, to the original of the Jewish nation, who, when in their blood, or as soon as they were born, that is, as soon as they became a nation, were at first like a flourishing vine. Some render the words, "in thy likeness"; so Jarchi, Kimchi, and Ben Melech; to which the Targum agrees,

"the congregation of Israel, when it did according to the law, was like to a vine, &c.''

planted by the waters; for in those hot countries vines required water, and thrived the better for bring near to them, or for being in watery places; this may denote the many privileges, blessings, laws, and ordinances, which were for the advantage of the Jewish people; both in their civil and ecclesiastical state:

she was fruitful and full of branches, by reason of many waters; grew populous, rich, and wealthy.

Gill: Eze 19:11 - And she had strong rods for the sceptres of them that bear rule // and her stature was exalted among the thick branches // and she appeared in her height with the multitude of her branches

And she had strong rods for the sceptres of them that bear rule,.... That is, many sprung from her, and rose up in that nation who were fit to hold sceptres to be kings, rulers and governors, and were such. So the Targum.

"and there were in her strong rulers, kings that were, highly to subdue kingdoms;''

such as David, Solomon, and at hers after them: or this may refer to the times of Josiah, and at his death, who left behind him several sons, who became kings, besides other princes of the blood; as his brother Mattaniah, who also was king: and some even carry this to Zedekiah himself, who had many children, who seemed to be strong rods, fit for sceptres, or sceptre bearers; that is, to be kings. The allusion seems to be to the sceptres of the ancients, which were no other than walking sticks, cut off of the stems or branches of trees, and decorated with gold, or studded with golden nails. Thus Achilles is introduced by Homer ^c as swearing by a sceptre; which, being cut off of a trunk of a tree left on the mountains, and stripped of its bark and leaves, should never more produce leaves and branches, or sprout again: and such an one, he observes, the Grecian judges, εν παλαμης φορεουσι, carry in their hands. Sometimes they were made of the "oleaster" ^d, or wild olive, the same as a shepherd's staff; for what shepherds were to their flocks, that were kings to men;

and her stature was exalted among the thick branches; as the body and trunk of a tree rises up higher than the branches, which are thickest about the middle of it, and so more eminent and conspicuous; thus it was with the nation of the Jews, and the royal family in it, that appeared more glorious and excellent among the nobles and princes of it; or, as the Targum expresses it,

"it was lifted up in its strength above its own kingdom;''

or rather the sense is, that in the days of David and Solomon, and some others, it greatly exceeded all the kingdoms of the nations round about it:

and she appeared in her height with the multitude of her branches; was seen and taken notice of for the multitude of her people, and the grandeur of her state.

Gill: Eze 19:12 - But she was plucked up in fury // she was cast down to the ground // and the east wind dried up her fruit // her strong rods were broken and withered // the fire consumed them

But she was plucked up in fury,.... This vine being turned into a degenerate plant of a strange vine; or the people of the Jews becoming wicked, disobedient to God, and disregarding his laws and ordinances, the wrath of God came upon them, and let in the Assyrians among them, who carried off ten tribes at once; and the tribes of Judah and Benjamin not taking warning hereby, but continuing and increasing in sinful courses, great part of them were carried captive into Babylon, with their king Jeconiah, who succeeded Jehoiakim before mentioned; when the kingdom seemed to be utterly ruined and destroyed, and is what is here referred to:

she was cast down to the ground; a phrase expressive of, he entire overthrow of the nation; for a vine, though plucked up, yet, if immediately planted again, might grow; but being plucked up, and left on the ground, and there lie, there is no hope of it; so that this denotes the desperate case of this people at this time, being in captivity. So the Targum paraphrases both clauses,

"and it was rooted up with strength out of the land of the house of the Shechinah, and translated into another land;''

and the east wind dried up her fruit; Nebuchadnezzar king of Babylon, and the Chaldean army, compared to an east wind, because hurtful and pernicious, as that is to trees and fruit, and because Babylon lay northeast of Judea; the people of, he land are meant by the fruit of the vine, with their wealth and riches, which were seized upon and wasted, or carried into Babylon. So the Targum,

"and a king strong as the east wind slew her people;''

her strong rods were broken and withered; or, "strong rod"; the singular for the plural; which may design King Jeconiah particularly, who with his mother, wives, princes, and officers, and the mighty of the land, even all the mighty men of valour, with the craftsmen and smiths, were taken and carried captive, 2Ki 24:14;

the fire consumed them; the wrath of God, which is often compared to fire, the same with fury in the beginning of the verse; which shows that it was for sin, which had provoked the Lord to wrath and anger, that all this ruin came upon the Jewish nation. The Targum is,

"her strong governors removed, and were carried captive; and the people which are strong, as fire consumed them.''

Gill: Eze 19:13 - And now she is planted in the wilderness // in a dry and thirsty ground

And now she is planted in the wilderness,.... In the land of Babylon, which though a very fruitful country, yet, because of the hardships and miseries which the Jews were exposed unto in it, was a wilderness to them:

in a dry and thirsty ground; which is a periphrasis or description of a wilderness, Psa 63:1; and designs the same place as before; where the Jews were deprived of their liberties, and had not the opportunities of divine worship, the word and ordinances; and were destitute of the comforts both of civil and religious life. Unless this is to be understood of the land of Judea, which by the devastation made in it by the king of Babylon, and the multitudes that were carried captive by him out of it, it became like a desert, a dry and thirsty land; and so the vine planted in it signifies the remainder of the people left in it, alter this great destruction; when it looked like a vine plucked up, and thrown down, and left on the ground, dried up with the east wind, and burnt with fire; and thus it fared with the remnant in a little time after, as the next words show.

Gill: Eze 19:14 - And fire is gone out of a rod of her branches // which hath devoured her fruit // so that she hath no strong rod to be a sceptre to rule // this is a lamentation, and shall be for a lamentation

And fire is gone out of a rod of her branches,.... By "her branches" are meant the rest of the Jews left in the land; and by the "rod" of them King Zedekiah, now on the throne, when this prophecy was given out; the "fire" said to go out of him signifies his rebellion against the king of Babylon, his breaking covenant and oath with him, which greatly provoked the Lord, and brought down the fire of his wrath upon him, 2Ki 24:20;

which hath devoured her fruit; destroyed the people by sword, famine pestilence, and captivity; yea, the city and temple of Jerusalem, with the palaces and houses therein, were burnt with material fire; their king was taken, and his eyes put out; his sons were slain, and all the princes of Judah:

so that she hath no strong rod to be a sceptre to rule; none to be king, or succeed in the kingdom; and there never was a king after of the family of David, or of the tribe of Judah, till Shiloh the Messiah came; though there were princes and governors, yet no sceptre bearer, no king. The Targum of the whole is,

"and there came people who were strong as fire, and, because of the sins of her pride, slew her people; and there were not in her strong rulers, kings that are mighty to subdue kingdoms;''

this is a lamentation, and shall be for a lamentation; that is, this prophecy, as the Targum, is a lamentation, or matter of lamentation; what of it had been already fulfilled occasioned lamentation; and, when the rest should be fulfilled, it would be the cause of more. Lamentable was the case of the Jews already, but it would be still more so when all that was foretold of them should be accomplished. It denotes the continuance of the sad estate of that people; and perhaps may refer to their present condition, which will continue till they are turned to the Lord.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Eze 19:1

¹ tn Heb “lift up.”

NET Notes: Eze 19:2

¹ sn Lions probably refer to Judahite royalty and/or nobility. The lioness appears to symbolize the Davidic dynasty, though some see the referent as Hamutal, the wife of Josiah and mother of Jehoahaz and Zedekiah. Gen 49:9 seems to be the background for Judah being compared to lions.

NET Notes: Eze 19:3

¹ tn Heb “a man.”

NET Notes: Eze 19:4

¹ sn The description applies to king Jehoahaz (2 Kgs 23:31-34; Jer 22:10-12).

NET Notes: Eze 19:5

¹ sn The identity of this second lion is unclear; the referent is probably Jehoiakim or Zedekiah. If the lioness is Hamutal, then Zedekiah is the lion described here.

NET Notes: Eze 19:7

¹ tc The Hebrew text reads “knew,” but is apparently the result of a ר-ד (dalet-resh) confusion. For a defense of the emendation, see L. C. Allen, Ezekiel (WBC), 1:284. However, Allen retains the reading “widows” as the object of the verb, which he understands in the sense of “do harm to,” and translates the line: “He did harm to women by making them widows” (p. 282). The line also appears to be lacking a beat for the meter of the poem.

² tc The Hebrew text reads “widows” instead of “strongholds,” apparently due to a confusion of ר (resh) and ל (lamed). L. C. Allen (Ezekiel [WBC], 1:284) favors the traditional text, understanding “widows” in the sense of “women made widows.” D. I. Block, (Ezekiel [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessor’s “widows.”

NET Notes: Eze 19:9

¹ tn Or “They put him in a neck stock with hooks.” The noun סּוּגַר (sugar), translated “collar,” occurs only here in the Bible. L. C. Allen and D. I. Block point out a Babylonian cognate that refers to a device for transporting prisoners of war that held them by their necks (D. I. Block, Ezekiel [NICOT], 1:597, n. 35; L. C. Allen, Ezekiel [WBC], 1:284). Based on the Hebrew root, the traditional rendering had been “cage” (cf. ASV, NAB, NASB, NIV, NRSV).

² tc The term in the MT occurs only here and in Eccl 9:12 where it refers to a net for catching fish. The LXX translates this as “prison,” which assumes a confusion of dalet and resh took place in the MT.

NET Notes: Eze 19:10

¹ tc The Hebrew text reads “in your blood,” but most emend to “in your vineyard,” assuming a ב-כ (beth-kaph) confusion. See L. C. Allen, Ezekiel (WBC), 1:284. Another attractive emendation assumes a faulty word division and yields the reading “like a vine full of tendrils, which/because…”; see D. I. Block, Ezekiel (NICOT), 1:607, n. 68.

NET Notes: Eze 19:11

¹ tn The word “fit” does not occur in the Hebrew text.

² tn Heb “and it was seen by its height and by the abundance of its branches.”

NET Notes: Eze 19:12

¹ sn The east wind symbolizes the Babylonians.

NET Notes: Eze 19:13

¹ sn This metaphor depicts the Babylonian exile of the Davidic dynasty.

NET Notes: Eze 19:14

¹ tn The verse describes the similar situation recorded in Judg 9:20.

Geneva Bible: Eze 19:1

Moreover take thou up a lamentation for the ^{( a )} princes of Israel,

^{( a )} That is, Jehoahaz and Jehoiakim, Josiah's sons, who for their pride and cruelty are compared to lions.

Geneva Bible: Eze 19:2

And say, What [is] thy ^{( b )} mother? A lioness: she lay down among lions, she nourished her whelps among young lions.

^{( b )} That is Jehoahaz's mother, or Jerusalem.

Geneva Bible: Eze 19:4

The ^{( c )} nations also heard of him; he was taken in their pit, and they brought him with chains to the land of Egypt.

^{( c )} By Pharaoh Nebo king of Egypt, (2Ki 23:33).

Geneva Bible: Eze 19:5

Now when she saw that she had waited, [and] her hope was lost, then she took another of her ^{( d )} whelps, [and] made him a young lion.

^{( d )} Which was Jehoiakim.

Geneva Bible: Eze 19:6

And he went up and down among the lions, he became a young lion, and learned to catch the prey, [and] devoured ^{( e )} men.

^{( e )} He slew the prophets and them that feared God and ravished their wives.

Geneva Bible: Eze 19:8

Then the ^{( f )} nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit.

^{( f )} Nebuchadnezzar with his great army which was gathered from various nations.

Geneva Bible: Eze 19:10

Thy ^{( g )} mother [is] like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters.

^{( g )} He speaks this in the reproach of this wicked king, in whose blood, that is in the race of his predecessors, Jerusalem would have been blessed according to God's promise and flourished as a fruitful vine.

Geneva Bible: Eze 19:12

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

^{( h )} Meaning, that the Chaldeans would destroy them as the east wind does the fruit of the vine.

Geneva Bible: Eze 19:14

And fire hath gone out ^{( i )} of a rod of her branches, [which] hath devoured her fruit, so that she hath no strong rod [to be] a sceptre to rule. This [is] a lamentation, and shall be for a lamentation.

^{( i )} Destruction is come by Zedekiah, who was the opportunity for this rebellion.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Eze 19:1-9

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

MHCC: Eze 19:10-14

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

Matthew Henry: Eze 19:1-9

Here are, I. Orders given to the prophet to bewail the fall of the royal family, which had long made so great a figure by virtue of a covenant of royalty made with David and his seed, so that the eclipsing and extinguishing of it are justly lamented by all who know what value to put upon the covenant of our God, as we find, after a very large account of that covenant with David (Psa 89:3, Psa 89:20, etc.), a sad lamentation for the decays and desolations of his family (v. 38, 39): But thou hast cast off and abhorred, hast made void the covenant of thy servant and profaned his crown, etc. The kings of Judah are here called princes of Israel; for their glory was diminished and they had become but as princes, and their purity was lost; they had become corrupt and idolatrous as the kings of Israel, whose ways they had learned. The prophet must take up a lamentation for them; that is, he must describe their lamentable fall as one that did himself lay it to heart, and desired that those he preached and wrote to might do so to. And how can we expect that others should be affected with that which we ourselves are not affected with? Ministers, when they boldly foretel, must yet bitterly lament the destruction of sinners, as those that have not desired the woeful day. He is not directed to give advice to the princes of Israel (that had been long and often done in vain), but, the decree having gone forth, he must take up a lamentation for them.

II. Instructions given him what to say. 1. He must compare the kingdom of Judah to a lioness, so wretchedly degenerated was it from what it had been formerly, when it sat as a queen among the nations, Eze 19:2. What is thy mother? thine, O king? (we read of Solomon's crown wherewith his mother crowned him, that is, his people, Son 3:11), thine, O Judah? The royal family is as a mother to the kingdom, a nursing mother. She is a lioness, fierce, and cruel, and ravenous. When they had left their divinity they soon lost their humanity too; and, when they feared not God, neither did they regard man. She lay down among lions. God had said, The people shall dwell alone, but they mingled with the nations and learned their works. She nourished her whelps among young lions, taught the young princes the way of tyrants, which was then used by the arbitrary kings of the east, filled their heads betimes with notions of their absolute despotic power, and possessed them with a belief that they had a right to enslave their subjects, that their liberty and property lay at their mercy: thus she nourished her whelps among young lions. 2. He must compare the kings of Judah to lions' whelps, Eze 19:3. Jacob had compared Judah, and especially the house of David, to a lion's whelp, for its being strong and formidable to its enemies abroad (Gen 49:9, He is an old lion; who shall stir him up? ) and, if they had adhered to the divine law and promise, God would have preserved to them the might, and majesty, and dominion of a lion, and does it in Christ, the Lion of the tribe of Judah. But these lions' whelps were so to their own subjects, were cruel and oppressive to them, preyed upon their estates and liberties; and, when they thus by their tyranny made themselves a terror to those whom they ought to have protected, it was just with God to make those a terror to them whom otherwise they might have subdued. Here is lamented, (1.) The sin and fall of Jehoahaz, one of the whelps of this lioness. He became a young lion (Eze 19:3); he was made king, and thought he was made so that he might do what he pleased, and gratify his own ambition, covetousness, and revenge, as he had a mind; and so he was soon master of all the arts of tyranny; he learned to catch the prey and devoured men. When he got power into his hand, all that had before in any thing disobliged him were made to feel his resentments and become a sacrifice to his rage. But what came of it? He did not prosper long in his tyranny: The nations heard of him (Eze 19:4), heard how furiously he drove at his first coming to the crown, how he trampled upon all that is just and sacred, and violated all his engagements, so that they looked upon him as a dangerous neighbour, and prosecuted him accordingly, as a multitude of shepherds is called forth against a lion roaring on his prey, Isa 31:4. And he was taken, as a beast of prey, in their pit. His own subjects durst not stand up in defence of their liberties, but God raised up a foreign power that soon put an end to his tyranny, and brought him in chains to the land of Egypt. Thither Jehoahaz was carried captive, and never heard of more. (2.) The like sin and fall of his successor Jehoiakim. The kingdom of Judah for some time expected the return of Jehoahaz out of Egypt, but at length despaired of it, and then took another of the lion's whelps, and made him a young lion, Eze 19:5. And he, instead of taking warning by his brother's fate to use his power with equity and moderation, and to seek the good of his people, trod in his brother's steps: He went up and down among the lions, Eze 19:6. He consulted and conversed with those that were fierce and furious like himself, and took his measures from them, as Rehoboam took the advice of the rash and hot-headed young men. And he soon learned to catch the prey, and he devoured men (Eze 19:6); he seized his subjects' estates, fined and imprisoned them, filled his treasury by rapine and injustice, sequestrations and confiscations, fines and forfeitures, and swallowed up all that stood in his way. He had got the art of discovering what effects men had that lay concealed, and where the treasures were which they had hoarded up; he knew their desolate places (Eze 19:7), where they his their money and sometimes hid themselves; he knew where to find both out; and by his oppression he laid waste their cities, depopulated them by forcing the inhabitants to remove their families to some place of safety. The land was desolate, and the country villages were deserted; and though there was great plenty, and a fulness of all good things, yet people quitted it all for fear of the noise of his roaring. He took a pride in making all his subjects afraid of him, as the lion makes all the beasts of the forest to tremble (Amo 3:8), and by his terrible roaring so astonished them that they fell down for fear, and, having not spirit to make their escape, became an easy prey to him, as they say the lions do. He hectored, and threatened, and talked big, and bullied people out of what they had. Thus he thought to establish his own power, but it had a contrary effect, it did but hasten his own ruin (Eze 19:8): The nations set against him on every side, to restrain and reduce his exorbitant power, which they joined in confederacy to do for their common safety; and they spread their net over him, formed designs against him. God brought against Jehoiakim bands of the Syrians, Moabites, and Ammonites, with the Chaldees (2Ki 24:2), and he was taken in their pit. Nebuchadnezzar bound him in fetters to carry him to Babylon, 2Ch 36:6. They put this lion within grates, bound him in chains, and brought him to the king of Babylon, 2Ch 36:9. What became of him we know not; but his voice was nowhere heard roaring upon the mountains of Israel. There was an end of his tyranny: he was buried with the burial of an ass (Jer 22:19), though he had been as a lion, the terror of the mighty in the land of the living. Note, The righteousness of God is to be acknowledged when those who have terrified and enslaved others are themselves terrified and enslaved, when those who by the abuse of their power to destruction which was given them for edification make themselves as wild beasts, as roaring lions and ranging bears (for such, Solomon says, wicked rulers are over the poor people, Pro 28:15), are treated as such - when those who, like Ishmael, have their hand against every man, come at last to have every man's hand against them. It was long since observed that bloody tyrants seldom die in peace, but have blood given them to drink, for they are worthy.

Ad generum Cereris sine caede et sanguine pauci

Descendunt reges et sicca morte tyranni -

How few of all the boastful men that reign

Descend in peace to Pluto's dark domain!

- Juvenal

Matthew Henry: Eze 19:10-14

Jerusalem, the mother-city, is here represented by another similitude; she is a vine, and the princes are her branches. This comparison we had before, Eze 15:1. Jerusalem is as a vine; the Jewish nation is so: Like a vine in they blood (Eze 19:10), the blood-royal, like a vine set in blood and watered with blood, which contributes very much to the flourishing and fruitfulness of vines, as if the blood which had been shed had been designed for the fattening and improving of the soil, in such plenty was it shed; and for a time it seemed to have that effect, for she was fruitful and full of branches by reason of the waters, the many waters near which she was planted. Places of great wickedness may prosper for a while; and a vine set in blood may be full of branches. Jerusalem was full of able magistrates, men of sense, men of learning and experience, that were strong rods, branches of this vine of uncommon bulk and strength, or poles for the support of this vine, for such magistrates are. The boughs of this vine had grown to such maturity that they were fit to make white staves of for the sceptres of those that bore rule, Eze 19:11. And those are strong rods that are fit for sceptres, men of strong judgments and strong resolutions that are fit for magistrates. When the royal family of Judah was numerous, and the courts of justice were filled with men of sense and probity, then Jerusalem's stature was exalted among thick branches; when the government is in good able hands a nation is thereby made considerable Then she was not taken for a weak and lowly vine, but she appeared in her height, a distinguished city, with the multitude of her branches. Tanquam lenta solent inter viburna cupressi - Midst humble withies thus the cypress soars. " In thy quietness "(so some read that, Eze 19:10, which we translate in thy blood ) "thou wast such a vine as this."When Zedekiah was quiet and easy under the king of Babylon's yoke his kingdom flourished thus. See how slow God is to anger, how he defers his judgments, and waits to be gracious. 2. This vine is now quite destroyed. Nebuchadnezzar, being highly provoked by Zedekiah's treachery, plucked it up in fury (Eze 19:12), ruined the city and kingdom, and cut off all the branches of the royal family that fell in his way. The vine was cut off close to the ground, though not plucked up by the roots. The east wind dried up the fruit that was blasted. The young people fell by the sword, or were carried into captivity. The aspect of it had nothing that was pleasing, the prospect nothing that was promising. Her strong rods were broken and withered; her great men were cut off, judges and magistrates deposed. The vine itself is planted in the wilderness, Eze 19:13. Babylon was as a wilderness to those of the people that were carried captives thither; the land of Judah was as a wilderness to Jerusalem, now that the whole country was ravaged and laid waste by the Chaldean army - a fruitful land turned into barrenness. "It is burnt with fire (Psa 80:16) and that fire has gone out of a rod of her branches (Eze 19:14); the king himself, by rebelling against the king of Babylon, has given occasion to all this mischief. She may thank herself for the fire that consumes her; she has by her wickedness made herself like tinder to the sparks of God's wrath, so that her own branches serve as fuel for her own consumption; in them the fire is kindled which devoured the fruit, the sins of the elder being the judgments which destroy the younger; her fruit is burned with her own branches, so that she has no strong rod to be a sceptre to rule, none to be found now that are fit for the government or dare take this ruin under their hand, as the complaint is (Isa 3:6, Isa 3:7), none of the house of David left that have a right to rule, no wise men, or men of sense, that are able to rule."It goes ill with any state, and is likely to go worse, when it is thus deprived of the blessings of government and has no strong rods for sceptres. Woe unto thee, O land! when thy king is a child, for it is as well to have no rod as not a strong rod. Those strong rods, we have reason to fear, had been instruments of oppression, assistant to the king in catching the prey and devouring men, and now they are destroyed with him. Tyranny is the inlet to anarchy; and, when the rod of government is turned into the serpent of oppression, it is just with God to say, "There shall be no strong rod to be a sceptre to rule; but let men be as are the fishes of the sea, where the greater devour the less."Note, This is a lamentation and shall be for a lamentation. The prophet was bidden (Eze 19:1) to take up a lamentation; and, having done so, he leaves it to be made use of by others. " It is a lamentation to us of this age, and, the desolations continuing long, it shall be for a lamentation to those that shall come after us; the child unborn will rue the destruction made of Judah and Jerusalem by the present judgments. They were a great while in coming; the bow was long in the drawing; but now that they have come they will continue, and the sad effects of them will be entailed upon posterity."Note, Those who fill up the measure of their fathers' sins are laying up in store for their children's sorrows and furnishing them with matter for lamentation; and nothing is more so than the overthrow of government.

Keil-Delitzsch: Eze 19:1-9

Capture and Exile of the Princes

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

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

Keil-Delitzsch: Eze 19:10-14

Destruction of the Kingdom, and Banishment of the People

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

Constable: Eze 4:1--24:27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

This section of the book contains prophecies that Ezekiel delivered from the beginning of his ministry (in 593 B.C.) to the fall of Jerusalem (586 B.C.). All of these prophecies deal with the coming destruction of the city and related calamities.

"Here begin Ezekiel's prophecies directed toward others than himself."¹⁰³

Constable: Eze 12:1--19:14

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

"The exiles had not grasped the serious consequences of Ezekiel's warnings. They still hoped for an early return to Palestine, for they viewed the continued preservation of Jerusalem and Judah as signs of security. After all, Jerusalem was the eternal city. They presented several reasons for their hope and security--as well as their objections to Ezekiel's warning--in chapters 12-19.

"First, if judgment was to come, it would not be in their lifetime, as Ezekiel had declared (ch. 12). Second, Ezekiel was only one of many prophets. Most prophets and prophetesses announced hope and reasons for optimism. Why should the people listen to Ezekiel (ch. 13)? Third, the leaders in Judah were ultimately responsible. If there was to be any judgment, it would be on them, not the exiles (ch. 14). Fourth, if real danger of judgment should exist, then they would only have to find some righteous man to intercede for them before God. Thus they would be delivered (ch. 14). Fifth, how could Ezekiel possibly believe that God would judge his own chosen people? He would not do that (chs. 15-16). Sixth, it would not be fair for God to judge anyone for his forefathers' sins. The people thought Ezekiel was saying that God did judge one for his forefather's sins (ch. 17). Seventh, if judgment was really coming, then there was nothing they could do to stop it; for they would be paying for their fathers' sins. It would not make any difference if they repented (ch. 18). Eighth, Zedekiah, the contemporary ruler of Judah, could be trusted. He would throw off the yoke of Babylonia (ch. 19).

"Ezekiel patiently, systematically, and adamantly (cf. 3:8-9) challenged the naive reasoning of the exiles, undermining each source of their optimistic rejection to his warnings of judgment. When Ezekiel had finished his challenges, no excuses remained."¹⁸⁷

This series of messages expands and develops the concepts presented in the preceding vision (chs. 8-11). Similarly the messages of judgment on Judah and Jerusalem (chs. 4-7) expounded elements in the vision of Ezekiel's commission (chs. 1-3). This pattern continues through the book.

"Chapters 4-11 have repeatedly shown the certainty of Jerusalem's destruction; chapters 12-19 present the necessity for it. The emphasis in these chapters is the moral cause of the exile."¹⁸⁸

The Judahites had trusted in the remnant in Jerusalem (12:1-20), parables (12:21-28), other prophets (ch. 13), idols (14:1-11), religious intercessors (14:12-23), their position as God's vine (ch. 15), the holy city of Jerusalem (ch. 16), Zedekiah (ch. 17), and God's justice (ch. 18).¹⁸⁹

Constable: Eze 19:1-14

10. A lament for the kings of Israel ch. 19

This prophecy shows that there were no more rulers left in Judah who could restore the nation to its former glory. Evidently the exiles hoped that some Davidic descendant would prove successful in overcoming the Babylonians and restoring Israel's sovereignty. This was their last hope, and it is the last prophecy in this section of the book that shows that such a hope was futile.

The prophecy contains two parts. The first part (vv. 1-9) uses the figure of a lion and her cubs to describe the Davidic line and two of its kings. The second part (vv. 10-14) uses the figure of a vine to describe Israel including its final strong branch or king.

19:1 Ezekiel was to lament (Heb. qinah) for the princes of Israel.²⁷⁰

"A dirge was normally sung. or chanted, by professional mourners after the death of the deceased and during his funeral. Ezekiel expressed the Lord's sadness over the Judean leadership's failure by chanting this elegy over her final rulers prior to their deaths . . ."²⁷¹

Ezekiel used the term "princes" to describe Judah's kings (7:27; 12:10, 19; et al.).

19:2 The prophet compared the former Davidic kings of Judah to a lioness. This was a common symbol of rulers in the ancient Near East, and the Israelites used the figure for the Davidic kings (Gen. 49:9; Num. 23:24; 1 Kings 10:19-20; Mic. 5:8; cf. Rev. 5:5).²⁷² This lioness was responsible for producing and nurturing young lion cubs, the kings that followed in the Davidic line.

19:3-4 One particular ruler in the Davidic line became lion-like. He tore his prey and devoured people. When his neighbors heard about him, someone captured him and brought him as a prisoner to Egypt.

This describes the character and fate of King Jehoahaz who did evil in the Lord's sight by devouring people in his own kingdom by oppression and injustice (2 Kings 24:8-15). Even though his reign lasted only three months (in 609 B.C.) it was a violent and brutal period in Israel's history. The Judeans placed Jehoahaz on Judah's throne after Pharaoh Neco killed his father, Josiah, at Megiddo thereby gaining sovereignty over Judah. However, Jehoahaz proved to be unmanageable, so Pharaoh took him to Egypt where he finally died (2 Kings 31-34; 2 Chron. 36:1-4; Jer. 22:10-12). The Judeans had hoped that Jehoahaz would return from Egypt and rule again in Judah, but that was not to be the case (cf. Jer. 22:10-12).

19:5-9 With the death of this cub the lioness took another of her offspring and made him dominant. He gained his position among the other rulers of the area and also became violent and destructive, like the first cub. He so devastated his own land that the people in it despaired. His neighbors also trapped this lion and took him captive to Babylon thus ending his reign.

This describes the career of King Jehoiachin, who also ruled over Judah for only three months (in 598-597 B.C.).²⁷³ The Babylonians captured him and took him into exile in 597 B.C. Later he enjoyed a measure of freedom, but he never returned to rule over Judah (2 Kings 24:8-17; 25:27-30; 2 Chron. 36:8-11).

19:10-11 Ezekiel changed the figure of the Davidic rulers to that of the nation of Israel as a fruitful vine in the vineyard. This vine was fruitful and it flourished because it enjoyed abundant resources. Israel was like a fruitful vine among the other nations because God blessed it (15:1-6; 17:1-10; Deut. 8:7-8; Ps. 80:8-16; Isa. 5:1-7; 24:7; 27:2-6; Jer. 2:21; 6:9; cf. Matt. 21:33-41; John 15:1-8). Its branches were so strong that they proved usable as scepters for rulers. The vine became exceedingly large in the season of its greatest glory, the days of David and Solomon.

19:12-14 However, others uprooted this vine in their fury, trod it underfoot, and cut off its fruitfulness as with a hot east wind (from Babylon; cf. 17:6-10, 15; Ps. 89:30-37). Its strong branch, King Zedekiah, was cut off so it withered and burned up. This was a prediction of Zedekiah's future.²⁷⁴ He went into captivity in 586 B.C. King Zedekiah had been responsible for much of the destruction that had overtaken Judah.²⁷⁵ The vine was now in the wilderness, a place of limited resources. It had burned up so there were no more strong shoots or fruit left in it.²⁷⁶ No scepter was in it now; there was no Davidic king who could rule over Israel. The vine was not completely destroyed, but it languished having been transplanted to a hostile environment.

The writer identified this piece again as a lamentation, a funeral dirge or elegy that the Jews used to describe their sorrow over the fate of the Davidic rulers of their nation.

It is appropriate that this last section in the part of the book that consists of Yahweh's reply to the invalid hopes of the Israelites (chs. 12-19) should be a lament. Judah's doom was certain, so a funeral dirge was fitting. All the exiles could do was mourn the divine judgment on their nation that was to reach its climax very soon.

"Jerusalem's fall was so certain that Ezekiel considered it inevitable. . . . The dirge was not over one individual; it was being sung for the Davidic dynasty and the death' of its rule."²⁷⁷

Not until Jesus Christ returns to the earth to reign will a strong branch and the ruler's scepter arise in the line of David again.

Pendahuluan / Garis Besar

JFB: Ezekiel (Pendahuluan Kitab)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Garis Besar)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? 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, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not 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 (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Pendahuluan Kitab)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 19 (Pendahuluan Pasal)

Overview

Eze 19:1, A lamentation for the princes of Israel, under the parable of lion’s whelps taken in a pit; Eze 19:10, and for Jerusalem, under the parable of a wasted vine.

Poole: Ezekiel (Pendahuluan Kitab)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 19 (Pendahuluan Pasal)

CHAPTER 19

A lamentation for the princes of Israel, under the parable of lions’ whelps taken in a pit, Eze 19:1-9 ; and for Jerusalem, under the parable of a wasted vine, Eze 19:10-14 .

MHCC: Ezekiel (Pendahuluan Kitab)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 19 (Pendahuluan Pasal)

(Eze 19:1-9) A parable lamenting the ruin of Jehoahaz and Jehoiakim.

(Eze 19:10-14) Another describing the desolation of the people.

Matthew Henry: Ezekiel (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 19 (Pendahuluan Pasal)

The scope of this chapter is much the same with that of the 17th, to foretel and lament the ruin of the house of David, the royal family of Judah, in the calamitous exit of the four sons and grandsons of Josiah - Jehoahaz, Jehoiakim, Jeconiah, and Zedekiah, in whom that illustrious line of kings was cut off, which the prophet is here ordered to lament (Eze 19:1). And he does it by similitudes. I. The kingdom of Judah and house of David are here compared to a lioness, and those princes to lions, that were fierce and ravenous, but were hunted down and taken in nets (Eze 19:2-9). II. That kingdom and that house are here compared to a vine, and these princes to branches, which had been strong and flourishing, but were now broken off and burnt (Eze 19:10-14). This ruin of that monarchy was now in the doing, and this lamentation of it was intended to affect the people with it, that they might not flatter themselves with vain hopes of the lengthening out of their tranquility.

Constable: Ezekiel (Pendahuluan Kitab)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Garis Besar)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Pendahuluan Kitab)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Pendahuluan Kitab)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 19 (Pendahuluan Pasal)

INTRODUCTION TO EZEKIEL 19

The subject matter of this chapter is a lamentation for the princes and people of the Jews, on account of what had already befallen them, and what was yet to come, Eze 19:1. The mother of the princes is compared to a lioness, and they to lions; who, one after another, were taken and carried captive, Eze 19:2; again, their mother is compared to a vine, and they to branches and rods for sceptres, destroyed by an east wind, and consumed by fire, Eze 19:10.