Chap. II. ver. 1. — Son of man.] This expression is generally understood as applied to the Prophet, to put him in mind of his frailty and mortality, and of the infinite distance between God and man. In which sense it is supposed to be taken, when spoken of Christ in the New Testament; implying his great humility in assuming our nature, and appearing no otherwise than as an ordinary man. W. Lowth, Calmet. See the note on Dan. viii. 17. — stand upon thy feet.] It appears from the last verse in the first chapter, that the Prophet had fallen prostrate in the Eastern manner at the manifestation of the glory of God. Abp. Newcome. 26. — the likeness of a throne, as the appearance of a sapphire stone.] God is described in Scripture as "dwelling in light, and clothing himself with it." Exod. xxiv. 10; Rev. iv. 2, 3; Ps. civ. 2. So the throne of God here described was made up of light, resembling the colours and brightness of a sapphire. W. Lowth. — of a man] The Representative of the invisible God, his ever blessed and only begotten Son, who at length assumed human nature. Bp. Hall, Abp. Newcome. When Moses and the elders saw the God of Israel, Exod. xxiv. 9—11, or the glory of God, they saw nothing but an inconceivably resplendent brightness, that they might not imagine the Deity represented by any image. Here the form of a man seems to prefigure the incarnation. W. Lowth. See the note on Jer. i. 4. 27. — within it.] Within the colour of amber. The upper part of this appearance was of an amber colour outwardly, but more flaming inwardly. W. Lowth. 28. As the appearance of the bow: As this vision was an evident representation of the Word that was to be made flesh, whose incarnation is the foundation of God's covenant and mercy with mankind; a rainbow, the symbol and token of mercy, was a very fit attendant upon that glorious vision, Rev. x. 1. W. Lowth. — the glory of the Lord.] See Isa. vi. 1, 2: where this glory assumed a different appearance. This august vision was a representation of God's glory, which tended to convince the Prophet of the Divine appearance. It signified likewise, that God is every where present; that his knowledge and power are infinite; that He governs all things by his providence; Vol. II. # CHAP. II. 2. — the spirit] The Spirit of God. Bp. Hall, W. Lowth. The power of the Highest, Luke i. 35; see chap. iii. 12. 14. 24; 1 Kings xviii. 12; 2 Kings ii. 16. Abp. Newcome. See Abp. Secker's note on Nehem. ix. 30. 5. And they, whether they will hear, &c.] Whether they will hear, or will not hear, (as is more probable, for they are a stubborn people,) yet shall they feel and find by the event answering thy predictions, that they have had a Prophet amongst them; on which account, if their sins are not reformed, they shall be more deeply punished. Bp. Hall. 6. — though briers and thorns be with thee.] Though thou art likely to be torn by briers and thorns, and to be stung by scorpions; that is, though thou exposes thyself to injurious and malignant treatment. Abp. Newcome. The Prophets and messengers of God are 2.—lay siege against it.] Make a portraiture of a siege, and of such warlike preparations as are necessary. W. Lowth. —a mount] The mount or terrace of earth was constructed for protecting the operations of the besiegers, for filling up the ditches, or for enabling the assailants to reach the top of the wall. Calmet. See the note on Jer. xxvii. 24. —battering rams] Engines for forcing breaches in the walls. This is said to be the first historical notice of this species of military engine: certain it is that they are not mentioned in Homer; although, according to 12. — a voice of a great rushing.] See chap. i. 24. — from his place.] By us his ministering spirits, who are now in the place where his glory dwelled. Abp. Newcome. 13. — over against them.] See the note on chap. i. 20. 14. — in bitterness.] The joy, that I first conceived in receiving the Divine message, was quickly turned into grief and anguish of mind. W. Lowth. Because of the calamities which I was to foretel. Abp. Newcome. — in the heat of my spirit.] In indignation against my rebellious countrymen. Abp. Newcome. — strong upon me.] Urging and empowering me to execute my commission. See Jer. xx. 9. W. Lowth, Abp. Newcome. 15. — Tel-abib.] This is generally supposed to be the name of the place which was the principal residence of the captive Israelites upon the banks of the Chebar. The meaning of the word in the original is, "a heap of corn;" and St. Jerome so translates it. The place might have been called so from its fertility. The Prophet might be said to "come to his people," not that he had ever departed actually into another place, but that by his vision he had been abstracted from his commerce with men; and that upon the conclusion of the vision he returned to it. Perhaps this is a distinct colony of captives from those that are mentioned, chap. i. 3. See ver. 23 of this chapter. Certain it is that the king of Babylon carried away the Jews by several captivities; some in the first year of his reign, Dan. i. 1: some in the seventh, Jer. iii. 28. Then followed Jehoischin's captivity in the eighth year of Nebuchadnezzar, 2 Kings xxiv. 12; when Ezekiel himself was carried captive. W. Lowth, Abp. Newcome. — astonished] Having my spirit wholly cast down, and amazed under the apprehension of these terrible judgments which were to come upon my nation, and of which I was to be the messenger. See Jer. xxiii. 9. Seven days was the space of time appointed for mourning, Gen. l. 10; 1 Sam. xxxi. 13; Job ii. 13. W. Lowth. This appearance of silent astonishment was well calculated to excite the attention of his countrymen, and to prepare them for some important communication. 18. When I say &c.] Chap. xxxiii. 8. Compare ver. 17-19; and chap. xxxiii. 7-9. Abp. Newcome. — die.] An immature death, if not a violent one. Michaelis understands the phrase of all the punishments of sin. Abp. Newcome. 19. — hast delivered thy soul.] Thou art clear from the guilt of his sin. Compare Acts xx. 26. W. Lowth. The opposite to this clause is, "His blood will I require at thine hand," ver. 20. Abp. Newcome. 20. — and I lay a stumblingblock] And I cause his iniquity to become his ruin. W. Lowth. 21. — warn the righteous] Hence we may learn, that the office of pastors is twofold: to collect the sheep that are astray, and to restrain those within the bounds of innocence and safety who are collected. Calmet. 25.—they shall put bands upon thee.] Thou shalt be confined to lie so many days upon thy right side, and so many upon thy left, as if thou wast bound and not able to stir. See chap. iv. 8. W. Lowth. 26.—dumb.] Because they regarded not the word which God commanded him to speak to them, he was directed to instruct them only by signs, such as are those emblems of the siege contained in the next chapter. W. Lowth. 27.—Thus saith the Lord] The Prophet was to declare his Divine commission in these words. See chap. ii. 4; iii. 11. It is more agreeable to these passages to suppose that the following words, "he that heareth—forbear," are the words of God to Ezekiel, not part of the message which the Prophet was to deliver. Abp. Newcome. And so the passage may be paraphrased, "But when I renew my commission to thee, and bid thee speak, I will then give a freedom of speech unto thee, and thou shalt say, Thus saith the Lord, Whether they hear thee or hear thee not, it is all one to thee; do thou thy duty, and it suffleeth." Bp. Holl. Chap. IV. ver. 1.—take thee a tile.] The tiles or bricks used for building in the East were sometimes very large, with one of the surfaces well polished, and capable of receiving the representation here described. In the cabinets of the curious are still preserved fragments of such tiles, brought from what is by some persons supposed to be the site of ancient Babylon. It has been a question among the learned whether the orders which God here gave were intended as real commands and figures also, or only as figures of things to come under the form of commands; signifying not what the Prophet was to perform, but what God in his wise counsels had determined to bring about. Lowth, Wells, Bochart, and the generality of commentators, combine with the authority of most of the Fathers in support of the literal interpretation. They plead in the first instance, that all which is here commanded was practicable, and that the several circumstances mentioned carry no direct repugnancy nor absurdity with them; and they farther infer, that if the Prophet did not really perform what is here related, he could not have been "a sign to the house of Israel." See chap. iv. 3. But as several judicious interpreters, namely, St. Jerome, Maimonides, and amongst ourselves Smith, Stillingfleet, and Jenkins, conceive all that is here related to be a history only of the vision itself, or a prophetic scheme; and as some difficulties will occur by the adoption in all cases of the literal interpretation, it may be proper shortly to notice the reasons they assign # CHAP. IV. — dung] To signify the scarcity of all kinds of fuel. W. Lowth. Dathius observes, that the dung of oxen and of camels was often used by the Eastern as fuel for preparing their food; but this command to use human dung for the same purpose is terribly significant of the extremities to which the Jews were to be reduced, and denotes a necessity which cannot be contemplated without horreur. Horner. 2. — of the city.] Which the Prophet had portrayed or engraved. Abp. Newcome, W. Lowth. — the siege] The typical siege. Abp. Newcome. — and smite] See ver. 12. 3. — an iron pan.] Or, plate of iron. See the margin. Probably such as cakes were baked on. This may denote the strong trenches of the besiegers, and the invincibleness of the siege. Bp. Hall. Or, according to others, that there was an iron wall between the besieged and God, whom the Prophet represented. Abp. Newcome. 3. — bind them in thy skirts.] This denotes the remnant of the Jews that was left in the land under Geda- liah. But to shew how few were worthy to be snatched from the general destruction, the Prophet is afterwards directed to take a part even of this remnant, and to cast it into the fire, ver. 4. By these last may be understood, that part of the Jews who were destroyed in consequence of Ishmael's conspiracy against Gedaliah; see Jer. xlii, xliii, xliiv. W. Lowth. 4. Lie thou] In his own house, chap. iii. 24. This was to be his posture in the exercise of his prophetic office. It may be supposed, that the Prophet did not retain it without intermission, but only during a part of each day, when the people were likely to observe his conduct. Abp. Newcome. — lay the iniquity] That is, declare that you thus represent the iniquity, &c. Abp. Newcome. — thou shalt bear] Thou shalt represent my patience under the iniquity of the house of Israel. Bp. Hall. The words are commonly explained in this manner; but as the circumstances under which Ezekiel was placed were all of them penal, and as the other expression of "laying on iniquity," used in connexion with this verse, (see ver. 4, 5,) conveys the imputation of guilt; the Prophet may be better supposed in this vision to represent and prefigure the punishment due to the idolatries of Israel and Judah. W. Lowth, Abp. Newcome. The original word admits of either sense. 4. — a fire come forth into all the house of Israel.] The conspiracy of Ishmael was the occasion of the utter ruin of that poor remainder of the Jews which were left in their native country: after this some of them went down into Egypt, where they were all consumed according to Jeremiah's prophecy, chap. xliv. 11; and the rest were entirely carried away by Nebuzar-adan. W. Lowth. 5. — three hundred and ninety days.] The number of years corresponding with this (see ver. 6,) will take us back with sufficient exactness from the year in which Jerusalem was sacked by Nebuchadnezzar, to the first year of Jeroboam's reign, when national idolatry began in Israel. The number of days was designed to signify the continuance of the siege of Jerusalem. That siege lasted, from the beginning to the ending of it, seventeen months, as appears from 2 Kings xxv. 1—4. But the king of Egypt coming to relieve the city, was the occasion of raising the siege for some time, Jer. xxxvii. 5. We may suppose therefore upon the authority of toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. 6. — forty days.] Scalger and some others begin the forty years corresponding to these days, from Jeremiah's mission as a Prophet, which was in the thirteenth year of Josiah, from which time till the last year of Zulekiah, when the city and temple were destroyed, is just forty years. W. Lowth. — each day for a year.] See Numb. xiv. 34; Dan. ix. 24. 6. — more than the nations.] More than the nations have changed their judgments. See Jer. ii. 11. Abp. Newcome. — for they have refused] The reason why the heathen have rejected my laws is, because they have kept constant to the religion of their forefathers; whereas the Jews have rejected that religion which their forefathers received from me. See the next verse. W. Lowth. 7. — thine arm shall be uncovered.] Their habits were anciently contrived so that the right arm was disengaged from the upper garments, that they might be the more ready for action. Thus God is said to "make bare his arm," Isa. lii. 10; where He is represented as subduing his adversaries, and bringing salvation to his people. W. Lowth. 7. — ye multiplied more than the nations] Because you have multiplied your sins more than the nations. Vulgate. 8. — I will lay bands upon thee.] God is said to do what was done in consequence of his commands. See chap. iii. 25. This seems to shew the firmness of the Chaldeans in carrying on the siege till they took the city. Abp. Newcome. 9. — wheat, and barley, and beans, and lentiles, &c.] By this mixture it is intended to shew the distressed situation of the city of Jerusalem, during the approaching siege. The use of mixed corn is generally a proof of scarcity; but when beans and lentiles are added, it is a mark of severe distress. W. Lowth, Calmet. 10. — twenty shekels] About nine ounces. Bp. Cumberland. 11. — the sixth part of an hin.] Which is something above a pint and a half of our measure. Bp. Cumberland. The Prophet was to take this pittance from day to day, and in small portions from time to time, while he subjected himself to publick notice. The act denoted scarcity during the siege. Abp. Newcome. 12. — as barley cakes.] Such as people make in haste, when they have not time for preparing a set meal, Exod. xii. 39. This represents the hurry and disorder of a siege. W. Lowth. Before CHRIST 595. thy side to thy side. The hardness of the famine. Under the type of hair, dung that cometh out of man, in their sight. 13. — their defiled bread] The pollution here mentioned was not only in itself disgusting, but particularly odious to the Jews, as being positively condemned by the law, Lev. v. 3; vii. 21; Deut. xxiii. 12. Bp. Hall, Calmet. 14. — abominable flesh] The Hebrew word rendered here abominable, is properly used of such meats as are forbidden by the law, Lev. vii. 18; xix. 7. W. Lowth. 16. — the staff of bread] On which man leaneth for support. Lev. xxvi. 26. Abp. Newcome. Chap. V. ver. 1. — a sharp knife—a barber's rasor. The latter expression explains the former. W. Lowth. Chap. VI. ver. 2. — of Israel.] Israel being carried away captive, Judah is called Israel; and perhaps possessed a great part of the country. Abp. Secker. 3. — to the mountains, and to the hills.] See Deut. xii. 2; Jer. ii. 20; iii. 6. The altars built for idol worship were commonly placed upon mountains and hills. Abp. Newcome. 4. — images] The word used here is generally supposed to signify such images as were erected to the honour of the sun, and is therefore translated sun images in the margin of our Bible. See Isaiah xvii. 8. W. Lowth. 5. — before their idols;] This passage seems to imply, that God would permit the Chaldeans to slay the Jews at the feet of their idols, where they should fly for refuge. Calmet. 8. — a remnant.] A gracious exception that often occurs in the Prophets, when they denounce general judgments against the Jews; implying, that God will still preserve a remnant of that people, to whom He will fulfil the promises made to their fathers. See chap. xiv. 22; Jer. xiv. 14. W. Lowth. 9. — the like.] The destruction of Jerusalem by Nebuchadnezzar was a terrible example of Divine vengeance; and the calamities which the city and nation suffered from Titus and Adrian were still more signal. Calmet, Abp. Newcome. Taking the words in their full extent, and comprehending all the marks of indignation which have already lain upon that people for so many centuries, (and how much longer they may continue we know not,) it may truly be said that none of God's judgments are like it. W. Lowth. 9. — shall remember me] They shall repent; the evils which they suffer shall make them reflect upon their wickedness, and turn unto their God. Calmet. — I am broken with their whorish heart.] I have been over-provoked by their wicked idolatries. See the note at Exod. xxxiv. 16. Bp. Hall. 10. — the fathers shall eat the sons &c.] A terrible judgment threatened by Moses, Lev. xxvi. 29. We are not certain from history that this extremity of horrour actually took place in Jerusalem, during the approaching siege by Nebuchadnezzar; all we know is, that the famine was extreme; but if (as there is strong reason to believe) the Lamentations of Jeremiah relate to the circumstances of this siege, we may observe the actual accomplishment of the prophecy contained in this verse, Lam. ii. 20; iv. 10. Calmet. 11. — Smite with thine hand, &c.] Be vehement and passionate in expressing thy sorrow and indignation for the sins and judgments of thy people. Bp. Hall. 12. A third part of thee &c.] See ver. 2; and chap. vi. 12; Jer. xvi. 2; xxi. 9. — and I will draw out a sword after them.] This imports that God's anger should still pursue them, even unto the countries whither they were banished, and carried captive. This was particularly fulfilled in those that went to Egypt; see Jer. xliii. 7; and it was remarkably verified in the several persecutions and massacres they have undergone at different times, in most of the countries of Europe, in later ages. W. Lowth. 12. He that is far off] Out of the reach of the enemy. W. Lowth. 13. — and I will be comforted:] I will satisfy my anger. This and the former expression are borrowed from human passions. As men find some ease and rest in bringing offenders to condign punishment, so God is here described as feeling ease and satisfaction in executing his justice upon incorrigible sinners. Calmet, W. Lowth. See Isaiah i. 24; Ezek. xvi. 42. 13. — and under every green tree, and under every thick oak.] The offering of sacrifices in groves and shady places was another ancient rite of idolatry; see Isa. i. 29: upon which account groves and images are often joined together by the sacred writers. W. Lowth. 16. — evil arrows of famine.] A grievous famine, which like unto deadly arrows shall pierce through their souls. Bp. Hall. 17. — evil beasts.] St. Jerome says, that it is by no means rare to see destructive beasts multiply in an abandoned country, and become dangerous to travellers: but the Chaldeans also may be here understood, who spread themselves over the country of Judea, like wild beasts, and committed the ravages here predicted. Nebuchadnezzar is described by the Prophets under the figure of a lion, and of an eagle. See Dan. vii. 4; Ezek. xvii. 3; Jer. xlviii. 40. Calmet. — pestilence and blood: "Blood" may here be equivalent to the sword, which is joined with the pestilence, ver. 17: see chap. xxxviii. 22. W. Lowth. The Prophet tells the people in this chapter, that, because they had rejected God's ordinances, and profaned his sanctuary, and especially because they had imitated, and even exceeded the neighbouring nations in their idolatry, for this reason God would punish them in the sight of those nations: and that, as they had surpassed the other nations in wickedness. He would do to them such things as he had never done before, and would execute his judgments upon them with wrath and fury. The judgment of Israel for idolatry. A remnant shall be saved. bring the sword upon thee. I the LORD have spoken it. # CHAP. VI. 14. — toward Diblath.] Diblath was part of the desert in the borders of Moab; it occurs in several places of the Bible: Numb. xxxiii. 46; Jer. xlviii. 22. Calmet. Chap. VII. ver. 2. — unto the land of Israel.] The whole country of Judea; see chap. vi. 2, and note. It is probable that Manasws, and his successors in the kingdom of Judah, had the dominion of the whole land of Canaan, formerly divided into the two kingdoms of Judah and Israel, as tributaries under the kings of Assyria. Dean Prideaux. — upon the four corners] St. Jerome says, that the iniquity of the Jews was now arrived at its height; and that the calamity, which the Prophet foretold, would not be peculiar to this or that place, or to this or that tribe, but would fall upon all the people, and all the parts of the promised land. Calmet. — neither shall any strengthen himself &c.] Neither shall any wicked man have cause to encourage himself in the vain confidence of impunity from sin. Bp. Hall. Chap. VIII. ver. 1. — in the sixth year, in the sixth month.] This date is one year and two months after the commencement of the vision, chap. i. 1. Abps. Newcome and Secker, Dean Prideaux. — and the elders of Judah sat before me.] Men of note for their age or authority, perhaps such as had been members of the greater or lesser consistories before their captivity. W. Lowth. — sat before me.] This was the posture of those, who came to hear the instructions of any Prophet or teacher. Compare chap. xiv. 1; xx. 1; xxxiii. 31; 2 Kings iv. 38. In aftertunes the teachers sat in a chair or eminent seat, and the hearers on lower forms at the feet of their master; see Luke x. 39; Acts xxii. 3. W. Lowth. See the note on Deut. xxxiii. 3. This chapter and the three following contain the particulars of a single vision. Calmet. 3. — the form of an hand.] Just as the form of a hand appeared writing upon the wall, Dan. v. 5. W. Lowth. — in the visions of God] By mental representation; as if the Prophet had been personally present. It seems most probable that every thing to chap. xi. 24 passed while the Prophet was in a trance, chap. xi. 25. Ezekiel relates his vision to the elders who sat before him. W. Lowth, Abp. Newcome. — the image of jealousy.] What this image was which rivalled Jehovah with the Jews, cannot be ascertained; see 2 Chron. xxxvi. 14. St. Jerome conjectures, that it was the image of Baal, which having been erected by Manasseh, and afterwards destroyed by Josiah, had been probably restored by his successors. Others think, that the expression was intended to express the false gods in general, by the worship of which the anger of God had been excited against his people; or it may be, that the false divinity was Adonis: and this conjecture is not without some appearance of reason, as the Prophet, upon his return to the northern gate, where he had first seen "the image of jealousy," beheld women sitting and weeping for Tammuz, and Tammuz was Adonis; see ver. 14. Abp. Newcome, Ep. Hall, Calmet. By that time the sins of this wretched people were ripe for the punishment of their approaching captivity, they had polluted themselves with all kinds of Egyptian abominations, as appears from this famous vision of the Prophet, wherein their three capital idolatries are so clearly described. The Prophet represents himself as brought in a vision to Jerusalem, and "at the door of the inner gate that looked toward the north," he saw "the seat of the image of jealousy, which provoketh to jealousy." This is a prelude to the visions, which describe the various idolatries of the house of Israel, where, in the noblest stretch of an inspired imagination, idolatry is itself personified and made an idol, and the image sublimely called "the image of jealousy," which the Prophet explains by observing, that "it was that which provoked God to jealousy." He then proceeds to the various scenery of the inspired vision. Ep. Warburton. 4. — thine abominations shall be in the midst of thee:] The punishment of your abominable idolatries shall be manifest among you. Abp. Newcom. 4. — in the plain.] See chap. iii. 22, 23. 5. — an only evil.] That evil is come upon thee which alone shall make a despatch of thee: there shall need no other to second it. Bp. Holl. 5. — at the gate of the altar] Probably so called from the time of Ahaz, who placed the brasen altar to the north of the altar, built according to the model of that which he had seen at Damascus, 2 Kings xvi. 14. Abp. Newcome. 6. — it watcheth for thee:] Literally, "it awaketh against thee;" see the margin: see ver. 10 of this chapter, and Jer. i. 12. The anger of the Lord, which had slept, is now roused against thee. Calmet. 6. — go far off from my sanctuary?] That I should forsake it, and deliver it up to the heathen to be polluted, chap. vii. 21, 22. W. Lowth. We may suppose a reference to chap. ix. 3; x. 18: in both which texts the glory of the Lord is said to have changed its place. Michaelis. 7. The morning is come unto thee.] The expression alludes to the time when the magistrates used to give sentence against offenders, which was in the morning. W. Louth. — and not the sounding again of the mountains.] The day of thy grievous trouble is actually and really come; which thou shalt find sensibly to be no empty and vain sound of an echo among the mountains, but a true and feeling destruction. Bp. Holl. 7. — the door of the court:] The east gate of the inner court, over which was the council chamber where the Sanhedrim used to meet. Dr. Lightfoot. 8. — dig now in the wall:] We have here a very lively and circumstantial description of the celebrated mysteries The various idolatry practised in Jerusalem. Before CHRIST 594. behold the wicked abominations that they do here. 10. — the rod hath blossomed, pride hath budded.] The rod of oppression and of wickedness, ver. 11, prevails among the Jews, and their pride increases. Abp. Newton. 10. — of creeping things, and abominable beasts.] This practice, so strongly reprobated here, was probably borrowed from the Egyptians. Diodorus Siculus says, "Round the room in Thebes, where the body of king Osymanduas seemed to be buried, a multitude of chambers was built, which had elegant paintings of all the beasts sacred in Egypt." Abps. Secker and Newcome. See the note from Bryant on Deut. iv. 18. Pictures were as much prohibited by the law as carved images, Numb. xxviii. 52; Lev. xxvi. 1. W. Louth. 11. — Jazaniah, Probably a prince of the people. See the close of chap. xi. 1. Abp. Newcome. Shaphan was well known under the reign of king Josiah. See 2 Kings xxii. 3. 9. The seventy "ancients," or elders with him, were probably the members of the Sanhedrim, or great council of the Jews. Bp. Holl. 11. — into a rod of wickedness.] This appears to be a continuation of the figure in the former verse; the rod had blossomed, and hath now produced the fruit of wickedness, and all is ripe for judgment. Calmet. 12. — let not the buyer rejoice, nor the seller mourn:] The buyer will have no reason to rejoice because he will not enjoy what he hath bought; nor the seller cause to mourn for the loss of his possessions, which the approaching captivity will for ever deprive him of. W. Louth. 12. — in the dark.] No darkness or secrecy can hide the knowledge of men's sins from Him who knoweth all things: no concealment can shelter sinners from his judgment. Ostervald. 13. — although they were yet alive:] By the privilege of the law, (see Lev. xxv. 13,) he who had sold his heritage had a right to re-enter upon it at the year of jubilee. But here the Prophet informs the sellers, that even if they should outlive the general calamity, The mourning of them that escape. The enemies defile the sanctuary. Or, whose life is in his iniquity. shall not return; neither shall any strengthen himself || in † the iniquity of his life. 14. — but none goeth to the battle:] Such is the judicial cowardice that prevails; see ver. 17. Abp. Newcome. 14. — weeping for Tammuz.] The ancient expositors consider Tammuz as Adonis. This was the Phoenician superstition. It was derived from the Egyptians, and afterwards the Phoenicians improved it. Bp. Warburton, W. Louth. The ancient Greeks used to place their dead near the doors of their houses, and to attend them there with 15. — turn thee yet again, &c.] This is a description of the Persian superstition. It is to be observed, that, when the Prophet is bid to turn from the Egyptian to the Phoenician rites, he is then said to look towards the north, ver. 14, the situation of Phoenician with respect to Jerusalem; consequently, he before stood southward, the situation of Egypt with respect to the same place. And when from thence he is bid to turn into the inner court of the Lord's house, to see the Persian rites, this was cast, the situation of Persia: with so much exactness of representation is the whole vision conducted. Again, as the mysterious rites of Egypt are said, agreeably to their usage, to be held in secret by their "elders" and rulers only, so the Phoenician rites, for the same reason, are shown as they were celebrated by the people in open day. And the Persian worship of the same, which was performed by the Magi, is here said to be observed by the priests alone; "five and twenty men with their faces toward the east." Bp. Warburton. 16. — like doves of the valleys.] Doves are found in the valleys on account of the waters they find there, in which they delight. Harmer. — all of them mourning.] St. Jerome renders it, "all of them trembling;" an epithet ascribed to doves, Hos. xi. 11; who are by nature timorous. W. Lowth. 16. — between the porch and the altar.] The place where the Jewish priests invoked the mercy of Jehovah for the people. See Joel ii. 17. — five and twenty men.] Possibly the twelve priests and twelve Levites of the weekly service, with the high priest. Colmet. — their backs toward the temple] They turned their backs to God Almighty, and their faces to the sun. Perhaps Hezekiah may allude to some such idolatrous practice in that confession of his, 2 Chron. xxix. 6, "Our fathers have done evil in the eyes of the Lord, and have forsaken him, and turned away their faces from the habitation of the Lord, and turned their backs." "They turned their back unto him, and not their face;" as Jeremiah expresses their contempt towards Him, chap. ii. 27; xxviii. 33. For this reason the people were commanded to come in at the north or south gate of the outward court of the temple when they came to worship, that they might not at their return turn their backs upon God. See chap. xiv. 9. The Jews always turned their faces toward the temple when they worshipped. W. Louth, Dr. Spencer. Before CHRIST 594. 19. — their gold shall be removed.] Or, shall be accounted an unclean thing; see the margin: as utterly unprofitable for their relief. Bp. Hall. — they shall not satisfy. Their silver and their gold shall not remove the distresses of famine during the siege, because they have employed them to adorn their idols, the iniquitous causes of their fall. Abp. Newcome, W. Lowth. 20. As for the beauty of his ornament, he set it &c.] As for his beautiful and glorious temple, He placed it in great majesty among them, as that which might well be their best and greatest ornament; but, &c. See chap. v. 11. Bp. Hall, W. Lowth, Culmet. — therefore have I set it far from them.] See the margin. The Prophets, to denote the certainty of the event, speak of what is to come as if it were already done. W. Lowth. 22. — enter into it.] My secret place or sanctuary. Abp. Newcome. 23. Make a chain: Jeremiah is commanded to make bonds and yokes, Jer. xxviii. 2. And Ezekiel is here directed to make a chain, to foreshew the approaching captivity, when king and people should be carried in chains to Babylon. See 2 Kings xxv. 7; Jer. xl. 1. W. Lowth, Abp. Newcome. 24. — the worst of the heathen.] The Chaldeans; see chap. xxx. 11. 24. They were at that time the oppressors of the world, and a terrour to all the countries round about them. W. Lowth. — the pomp of the strong] Compare chap. xxiv. 21, and xx. 6; Lev. xxvi. 19. The excellency of their strength; that is, the temple. Abp. Secker. 26. — but the law shall perish from the priest, &c.] But, as a just punishment for their former neglect and security, God shall take away his gifts from their priests and prophets, so as they shall not be able to declare his will unto them for their direction and preservation. Bp. Hall. The image of jealousy. The chambers of imagery. and they shall know that I am the LORD. # CHAP. VIII. 17.—the branch to their nose.] The text seems plainly to allude to the Magian fire-worshippers, who, as Strabo tells us, when they were praying before the sacred fire, held a little bunch of twigs in their hand. Dr. Hyde, in his History of the Religion of the Ancient Persians, gives a more particular account of this Magian rite; and presents us with a print of a Mage, or priest, standing before the fire altar, and holding the twigs in his left hand. The idolaters mentioned by Ezekiel had their backs turned toward the temple of Jehovah, and "worshipped the sun toward the east, and lo:" while thus worshipping, "they put the branch (or twig) to their nose." Parkhurst. Chap. IX. ver. 1.—them that have charge over the city] The angels who had the charge of executing God's judgments upon the city, 2 Kings x. 24. W. Lowth. This is prophetic of the slaughter the Babylonians were to make. Abp. Newcome. —over the city.] A beautiful prophecy that Jerusalem should be burnt by the Babylonians. Coals of fire frequently denote the Divine vengeance. Abp. Newcome, Dr. E. Pocock. 3. Now the cherubims stood: The cherubim which were part of the vision shewed to Ezekiel. —and the cloud filled the inner court.] This bright cloud seems to be an attendant upon that glory, which was represented in this vision to Ezekiel, chap. viii 4; x. 1. W. Lowth. 2.—six men came from the way of the higher gate. &c.] See chap. viii. 14. And behold there appeared six men according to the number of the principal gates of Jerusalem, in representation of so many destroying angels, which came from the way of the north, which lieth towards Chaldea. Ep. Hall. —the higher gate which lieth toward the north.] This was the north gate of the temple; and it is called "the higher gate," because it was higher in situation, than the north gate of the court of the people; the temple being placed on a platform higher than that court. Colmut. —with a writer's inkhorn by his side:] To set a mark on those who were to be saved from the common 2.—even under the cherub.] The wheels were below or beside the cherubim, and the firmament was above them; and the fire here mentioned ran up and down 3.—from the cherub.] The word "cherub" stands for cherubim, as chap. x. 2. W. Lowth, Abp. Newcome. We are to distinguish this appearance of the Divine glory, which had its constant residence in the temple, from that which was shewed particularly to Ezekiel, chap. i. 26; iii. 23; x. 1. W. Lowth. —And he called] He who sat on the throne, (chap. i. 26,) gave his command to the angel clothed with linen. Abp. Newcome. The Logos, or second Person of the Blessed Trinity, gave his commands, &c. W. Lowth. 4.—set a mark upon the foreheads] Compare Rev. vii. 3. The expression alludes to the custom of the Eastern nations, of marking their servants in the forehead. Grotus. The Easterns used ink in sealing; whence the use of the inkhorn: see ver. 3. Harmer. They make the impression of their name with their seal, generally of cornelian, which they wear with their finger, and which is blackened, when they have occasion to seal with it. Ep. Pocce. 4.—the glory of the Lord went up from the cherub.] See chap. ix. 3. To shew them that He meant to remove away from Israel; and yet not all at once, but by degrees, and therefore He removed first only to the threshold of the temple. Bp. Hull. 5.—the outer court.] The noise was heard in the court of the people: for all this passed in the sanctuary. Calmet. See the plan of the temple. 9—12. See chap. i. 16—18. 6.—old and young.] This denunciation was executed by the Chaldeans, 2 Chron. xxxvi. 17. W. Lowth. —at the ancient men] The five and twenty who were worshipping the sun in the sanctuary, between the porch and the altar, chap. viii. 16. 7.—Defile the house.] Pollute it with the blood of the slain. W. Lowth, Abp. Newcome. Before CHRIST about 594. his arms. a mark. a Exodus 12. 7. Rev. 7. 3. ears. destruction. The vision of the coals of fire, to be scattered over the city. Before CHRIST about 594. with. of judgment. c Chap. 5. 11. &7. 4. &8. 18. returned the word. they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord God! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem? 9.—full of blood.] Blood is sometimes taken in the Scriptures in a comprehensive sense, as including all heinous sins. Dr. E. Pocock. But see the note on chap. xxiv. 6. 10.—mine eye shall not spare, neither will I have pity.] It is well to be observed, that when Ezekiel inquired of God, whether He would destroy his people, God answered, that the sins of the Jews were too great not to be avenged; that they had carried their impiety so far as to say, "The Lord hath forsaken the land, the Lord seeth not;" and therefore that He would no longer have any pity on them. When men have arrived at a certain degree of wickedness; when they have lost all fear of God, and every thing is in the utmost disorder; God is, as it were, obliged to execute justice, and his mercy gives way to his vengeance. Osterwald. Chap. X. ver. 1.—in the firmament] See the note on chap. i. 26. 10.—had one likeness.] The works of God, however Before CHRIST 594. lifted up. b Chap. 1. 24. forth. c Chap. 1. 16. Chap. XI. ver. 1.— the east gate] The Divine glory had placed itself there before. See chap. x. 19. — princes of the people] Probably members of the great Sanhedrim. Compare chap. viii. 11. W. Louth. Before CHRIST 594. The presumption of the princes. God sheweth Ezekiel his purpose Before CHRIST 594. the son of Azur, and Pelatiah the son of Benaiah, princes of the people. 3. Which say, It is not near; let us build houses: &c.] This image seems first to have been suggested by Jeremiah, chap. i. 13. Jerusalem is there represented as a seething pot, and the fire that should consume its contents was threatened from the north. The fulfilment of this prophecy was then imminent, but the Jews seem to have disregarded it. The twenty-five are represented as teaching the people a false security; as instructing them to build houses in perfect confidence that their generation would at least be safe; that Jerusalem was indeed the caldron, and they the flesh: but that the fire would not consume them, who were only to be prepared and perfected by the process, and would remain in safety to a mature old age. W. Lowth, Abp. Newcomer. 5. — Thus have ye said, &c.] Ye have advanced the assertion maintained ver. 3. You have rightly said what you say: "The city is the caldron, and we are the flesh," shall be fulfilled, but not as you understand it; many of you will perish in the city. For those it will be the caldron, and they will be the flesh boiled in it. But yourselves shall not be the flesh in the caldron; but you shall be taken out, and elsewhere cut in pieces. Michaelis, Bp. Hall. 6. Ye have multiplied your slain. See chap. xxii. 3, 4. 7. — but I will bring you forth out of the midst of it.] You shall not die there, but I will reserve you for further punishment. W. Lowth. 9. 10. — I will bring you out of the midst thereof, &c.] See Jer. xxxix. 5; 2 Kings xxv. 19—21. 10. — the border of Israel; Called "the entering in of Hamath," 1 Kings viii. 65; 2 Kings xiv. 25, because it was just upon the borders of Judea. W. Lowth. 13. — Then fell I down upon my face, &c.] The Prophet thought this an earnest of the common destruction which was coming upon the inhabitants of a city, and thereupon he earnestly deprecated so severe a judgment. W. Lowth, Bp. Hall. 15. — thy brethren.] Thy fellow captives. St. Jerome remarks upon this passage, that we should never insult those whom God appears to have abandoned; and who suffer under his afflicting hand. The sorrowful and humbled sinner is often more acceptable in the sight of God, than those who live in apparent prosperity, and feel no repentance. Calmet. 16. — a little sanctuary] They could no longer worship God in the holy temple of Jerusalem: but God here promises to serve them as a temple in their exile; to be their refuge and protection; and to give them gracious testimonies of his presence with them. Calmet, Bp. Hall. 17. — I will even gather you from the people.] This Chap. XII. ver. 2. — thou dwellest in the midst of a rebellious house.] He was among them of the captivity in Chaldea, ver. 10; chap. xi. 24; xiv. 22; and these seem to have disbelieved the prophecies that Jerusalem should be smitten and burnt, and its inhabitants scattered abroad, chap. iv. 2; ix. 5; x. 2; xi. 9. Abp. Newcome. St. Jerome remarks upon this place, that the words of this chapter were addressed to the Jews of the captivity, who were then regretting that they had listened to the prophecies of Jeremiah, since Jerusalem was still standing, of which he had predicted the fall; and the object of it seems to have been to shew that they, who were left behind to endure the miseries of a siege, and the insults of a conqueror, would be in a worse condition than those who were already captives. Calmet. 18. — detestable things] The idols, which had been the cause of God's anger. The Jews who returned from the captivity did not relapse into idolatry. Calmet. 19. And I will give them one heart, &c.] And I will give them a holy and happy accordance in my truth; and will renew a right spirit in them; and will take away that perverse and obstinate indisposition which is naturally in them to that which is good; and will give them a tenderness of heart, such as may make them capable of the impressions of my Spirit. Bp. Hall. We read throughout the Prophets, that the time of the Messiah is all along represented as a time of universal love, and peace, and godliness; wherein as the natures of people shall be changed, and all malice and ill nature rooted out, (ka. xi.) so God would give them a heart to do his will, and "he would be their God, and they should be his people," ver. 20. Dr. T. Burnett. 23. — went up from the midst of the city.] This was emblematical that God would desert Jerusalem, as well as the temple. Abp. Newcome. — and stood upon the mountain which is on the east side] The mount of Olives. W. Lowth. This was the last spot upon which the glory of the Lord rested, before He quitted the devoted city; and it is remarkable, that it was the spot from which the Saviour of the world afterwards ascended up to heaven in the sight of his disciples. Calmet. 24. — in a vision by the Spirit of God into Chaldea.] Returned me back into Chaldea in the same manner as it carried me away from thence, being still under the VOL. II. 3. — prepare thee stuff for removing.] Instruments, furniture, goods, whatever is fitting for a long journey. Abp. Newcome. — by day] Do this openly, and at noonday, that they may all see and take notice of it. W. Lowth. See the note on chap. iv. 1. There appears no reason for thinking that the Prophet might not really perform all that is mentioned in this chapter, without forfeiting either his discretion or gravity. The manner and circumstances of the whole narrative plead strongly for the strict and literal interpretation. It is no less than seven times repeated, that the Prophet was to do, or did, thus and thus, "in the sight" of the people: and he did it in the "evening," in the "twilight," ver. 7: and "in the morning" after, ver. 8, 9, God came to ask him whether the house of Israel had taken notice of such his uncommon behaviour, and had enquired what it meant. The captivity of Zedekiah foreshewn. Before CHRIST 594. going forth of captivity. for thee. for me. 4. — thou shalt go forth at even in their sight, &c.] This is as they do in the caravans: they carry out their baggage in the daytime, and the caravan loads in the evening; for in the morning it is too hot to set out in a journey for that day, and they cannot well see in the night. Sir J. Chardin. 6. — thou shalt cover thy face. The actions of the Prophet were intended for prophetic instruction, and sometimes conveyed it with more force and efficacy than words. Covering the face was a token of shame and grief. Persons condemned to death had their faces covered. David had his head covered when he fled from Absalom, 2 Sam. xv. 30. Calmet. — for I have set thee for a sign.] Language by signs is common in the East: so that when the Prophets in the Old Testament were divinely directed to act a portion of the information which they were to communicate to the people, they did little or nothing more than what was done every day in the countries where they resided. When Isaiah says, he and his children were for signs; when Jeremiah found his girdle marred as a sign; when Ezekiel was a sign to the people in not mourning for the dead, chap. xxiv, and in his removing into captivity, and digging through the wall; these and similar actions were not only well understood, but they were one customary manner of conveying information, and they had the advantage of being in daily use among the people to whom they were addressed. Fragments to Calmet. 9. — hath not the house of Israel,—said! The meaning is, I know that they have said. As, "Are they not written in the book of the acts of Solomon, &c." Houbigant. the house of Israel that are among them. 10. — This burden concerneth the prince &c.] Or, "This prophecy is against the prince, against Jerusalem, and against all, &c." Houbigant. By "the prince," king Zedekiah is meant. Abp. Newcome, W. Lowth. — among them.] In the midst of Jerusalem. Michaelis. 11. Say, I am your sign: &c.] Say, God hath appointed to prefigure and foresignify in me what He means to do unto you. Bp. Holt. 12. — they shall dig] For the fact, see Jer. xxxix. 4; lii. 7; 2 Kings xxv. 4. In the passages referred to, the king and his party are said to have escaped through the gate between two walls, by the way of the garden. They might have fled through a breach made by themselves in the wall, or, as Michaelis suggests, the gate through which they fled might have been walled up during the siege, and broken down in their flight. Abp. Newcome. 13. My net also will I spread upon him.] His enemies shall encompass him and stop his flight, as when a wild beast is entangled in a net. W. Lowth. The expression is familiar to the Prophet. See chap. xvii. 20; xxix. 8. Calmet. — yet shall he not see it, though he shall die there.] Having his eyes put out before he came thither. Josephus tells us, that Zedekiah thought this prophecy inconsistent with that of Jeremiah, chap. xxxiv. 3, that Zedekiah's "eyes should behold the eyes of the king of Babylon:" and therefore believed neither: but they both actually came to pass, as the sacred story assures us. W. Lowth. See note at 2 Kings xxv. 7. Before CHRIST 594. removing go into captivity. aChap. 17. 20. The Jews' presumptuous proverb is reproved. Before CHRIST 594. them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the LORD. 16. — that they may declare] Confessing that they were justly punished for their idolatries and immoralities. Abp. Newcome. 18. — eat thy bread with quaking, &c.] By this action the Prophet is directed to represent the state of terrour, want, and misery, to which the Israelites would be reduced by the siege. Calmet. See ver. 19. 19. — of the land of Israel;] See chap. vii. 2: and note. 22. — The days are prolonged, and every vision faileth? Words of the same import with those at ver. 27; and chap. xi. 3. Both of them the words of infidels, who turn the grace of God to wantonness, and take encouragement from his patience and long-suffering to despise his threatenings, as if they would never be fulfilled. Compare Isa. v. 19: Amos v. 18: (W. Louth, Dr. Waterland:) and to deride his Prophets, as if they had prophesied in vain. Calmet. 23. — and the effect of every vision.] The word or matter of every vision draweth near. Perhaps, "and every vision shall be fact:" and so, perhaps, ver. 25 should be translated, "When I the Lord speak, what I speak shall be fact, and it shall be done: it shall no more be prolonged." Abp. Secker. 24. For there shall be no more any vain vision] The false prophets, who foretold peace and safety, shall see their prophecies so confuted by the events quite contrary to what they foretold, that they will never pretend any more to publish new prophecies. Compare chap. xiii. 23. W. Louth. Chap. XIII. ver. 2. — that prophesy.] The true Prophets often denounce God's judgments against the false ones; laying to their charge many misdemeanours in their private conversation, and upbraiding them for unfaithfulness in the office they undertook, of guiding and directing men's consciences, chap. xxii. 25—26; Jer. vi. 14; xxiii. 11; Mic. iii. 5. W. Louth. — out of their own hearts.] Without being inspired or called to the office of prophecy. The fickle and credulous people of the Jews always found persons who were ready to flatter them in their disorders, and who deceived and misled them by false prophecies. Calmet. — neither made up the hedge for the house of Israel] “Nor made up a wall,” as the Latin Vulgate translates it. Another expression taken from those that are besieged, who if a breach be made in a wall, presently make it up, or build up a new one within it, to prevent the enemy from entering, and becoming masters of the city. The original word, here rendered “hedge,” signifies any other sort of fortification, Ps. lxi. 3. W. Lowth. it &c.] One laid false grounds of comfort, and the other flourished them over with unsound and plausible pretences. Bp. Hall. Instead of providing such a fence and bulwark as might secure the people against the judgments that threatened them, (see ver. 5,) they have made a slight wall without any morter or cement to bind and strengthen it; that is, they have applied slight and palliating remedies to publick calamities, which will never give true peace to men's consciences, nor stand them in any stead when God visits for their iniquities: just as if an unskilful builder should undertake to set up a wall, and his fellow workmen should daub it with untempered morter. W. Lowth. — and will ye save the souls alive] Dare you promise that they shall live, when I promise no such thing? Or can you preserve them alive, whom you deceive by your promises? Are you not at all afraid thus to profane my name, and to ensnare my people? Poole. This verse should seem to mean, that these women made every body easy to his ruin for their own profit. Abp. Secker. 3. — and have seen nothing!] Who give their own vain imaginations for prophecies, and boast of visions which they have not seen. Calmet. 4. — foxes in the deserts.] Cowardly, unprofitable, 6. — they have made others to hope &c.] Their speaking with so much assurance made others confidently expect that the event should answer their predictions. W. Lowth. 9. — written in the writing of the house of Israel.] Registered in the roll of the house of Israel. Bp. Hall. The expressions being an allusion to the registers that used to be kept of the members of any city or corporation, the privileges of which society none can pretend to but they whose names are entered into such registers. Compare Ezra ii. 62; Ps. lxix. 28; Luke x. 20; Heb. xii. 23. W. Lowth. with untempered morter, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. 11. — there shall be an overflowing shower;] “When I was at Tozer in December, 1727, we had a small drizzling shower, that continued for the space of two hours; and so little provision was made against accidents of this kind, that several of the houses, which are built only as usual with palm branches, mud, and tiles baked in the sun, corresponding perhaps to, and explanatory of, the ‘untempered morter’ in Ezekiel, fell down by imbibing the moisture of the shower. Nay, provided the drops had been larger, or the shower of a longer continuance, or ‘overflowing,’ in the Prophet’s expression, the whole city would have undoubtedly dissolved and dropt to pieces.” Dr. Show. 13. — I will even rend it with a stormy wind &c.] Under these metaphors is foretold the destruction of Jerusalem by the Chaldean army. Thus the Chaldee Paraphrase expounds it: I will bring a mighty king with Before CHRIST 594. The prophetesses reproved, with their impostures. Or, elbows. for her, and there is no peace, saith the Lord God. 17. — the daughters of thy people.] As there were occasionally true Prophetesses amongst the Jews, such for instance was Miriam, the sister of Moses, Exod. xv. 20; Deborah, Judges iv. 4; Huldah, 2 Kings xxii. 14: so it appears from this, as well as other places of Scripture, that there were others of the same sex who pretended to this gift without Divine authority. Calmet. 18. — that sew pillows to all armholes, &c.] That speak pleasing and plausible words to all hearers, and fit every man's humour with their flattering divinations. Bp. Hull. This figurative language may be designed to express, that men were taught by the artifices of these female seducers to recline at ease on their couches, and to partake of banquets in security. Abp. Newcome, W. Lowth. Sir J. Chardin mentions, that people of quality in Asia cause carpets and cushions to be carried wherever they like, in order to repose upon them more agreeably. Harmer. "For their further ease likewise and convenience, there is a row of damask or velvet bolsters, ranged along each side of the floor; an indulgence which seems to be alluded to, by the sewing of pillows to all armholes,' as we have it expressed by the Prophet Ezekiel." Dr. Shaw. — and make kerchiefs upon the head of every stature] They did this to persons of every age and stature, without distinction. W. Lowth, Abp. Newcome. We are told by some Oriental travellers, that the Eastern women bind on their other ornaments with a rich or embroidered handkerchief, and which is described as completing the head-dress of the ladies, and falling without order upon the hair behind. This figurative expression, therefore, may, like the former, relate to those whom the false prophetesses flattered into ease by their allurements. See chap. xxiv. 16, 17. 22, &c. Harmer. — to hunt souls!] That they may drive them into those nets and snares that they have laid for them, and make them their prey. W. Lowth. souls || to make them fly, and I will tear them from your arms, and will let the souls go, even the souls that ye hunt to make them fly. 19. And will ye pollute me] Will ye profane my name by making use of it to give credit to your own dreams and lies? W. Lowth. — pieces of bread.] For the meanest reward, Prov. xxviii. 21. W. Lowth. — to slay the souls] By pronouncing the sentence of death on the righteous, and by assuring the wicked that they should live; see ver. 22. Abp. Newcome. "To slay" and "to save alive," signify here, to promise men life, or to threaten them with death. W. Lowth. 20. — to make them fly.] To make them run into those nets and snares that you have laid for them, ver. 18. The metaphor is continued from the manner of hunting and pursuing living creatures, by that means to drive them into the toils prepared for them. W. Lowth. 22. — with lies ye have made the heart of the righteous sad, &c.] In terrifying them with those evils, which shall not come; and encouraging wicked men by pretending to secure them against those evils which shall surely fall upon them. Bp. Hull. The faithful minister makes the word of God his only rule, both of faith and of doctrine: he converts it into nourishment for his own soul's health and salvation, and then he administers "the sincere milk of the word" to his hearers. Whereas the seducers and false teachers either withhold the Scriptures from the people, and substitute inventions of their own, which, like "walls built and daubed with untempered mortar," can yield no security or defence. Or they pretend to a particular light within, which is no other than a "vain vision," a An exhortation to repentance. Before CHRIST about 594. famine, 15 of noisome beasts, 17 of the sword, 19 and of pestilence. 22 A remnant shall be reserved for example of others. THEN came certain of the elders of Israel unto me, and sat before me. — and will break the staff of the bread thereof,] See chap. iv. 16. 14. Though these three men, Noah, Daniel, and Job, were in it, Daniel was then in captivity; he was taken in the third year of Jehoiakim, Dan. i. 1; after this, Jehoiakim reigned eight years, 2 Kings xxiii. 36; and this prophecy, as appears from chap. viii. 1, was uttered in the sixth year of Jehoiachin's captivity, who succeeded Jehoiakim, and reigned only three months, 2 Kings xxiv. 6. 8; therefore at this time Daniel had been fourteen years in captivity, and was little more than thirty years of age. It is observable how early the fame of his piety had spread over Chaldea. Abp. Newcome, W. Lowth. All these persons were eminent for their piety. Noah and his family were saved from the universal deluge, and obtained a promise from the Most High, that He would never again destroy the world by an inundation of water. Daniel interceded with the Almighty for the whole nation of the Jews, and obtained a promise of their restoration, Dan. ix. And Job was appointed by God Himself to make intercession for his three friends. daughters, but they only shall be delivered themselves. &c.] The vine is a noble plant in respect to the fruit it bears; but in regard of its wood, no shrub is so mean; it is so far from affording any useful timber, that not even a pin can be made from it, on which any vessel may be hung. Lo, such is Israel! if it bore good fruit, it would be dear and precious to me, but in itself it is but mean and base in comparison of other nations, and unfit for any service: it is only meet to be cast into the fire for fuel. Bp. Holt. The chief excellence of a parable is, that it contains an image, which is known and proper to the subject, and the use of which was plain, and determined by custom: the necessary consequence of which is perspicuity, wherein the chief beauty of an allegory consists. The Prophets frequently make use of these kinds of images by way of comparison or illustration: and such is this of the useless vine, by which these ungrateful people are more than once described. Bp. Lowth. God; As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. 4. Behold, it is cast into the fire for fuel:] Wood is very rare in the East: they are reduced therefore to adopt twigs, leaves, &c. Amongst these D'Arvieux notices vine twigs as used for the purpose of fuel. Fragments to Culmet. — the fire devoureth both the ends of it, &c.] A fit representation of the present state of Judea, when both its extremities were consumed by the ravages of a foreign enemy, and the midst of it, where the capital city stood, is ready to be destroyed; just as a fire spreads toward the middle part of a stick when both ends of it are lighted. W. Lowth. 7. — another fire shall devour them:] Some of the inhabitants of Jerusalem were destroyed in their own country, and others in Egypt. Abp. Newcome. How dreadful the effects of the raging element of fire are in desouring and consuming any combustible matter on which it seizeth, is a thing so well known, that to compare any thing and the effects of it thereto, is the strongest expression of extensive mischief, and utter destruction, that can be used; see Amos i. 4; Jer. vii. 20. Dr. E. Pocock. Chap. XVI. ver. 2. — cause Jerusalem to know her abominations.] Declare to them that are with thee, and to them that are at Jerusalem; to these declare by letter, to those by word of mouth, what state was theirs in their infancy, what I did for them, namely, for the whole nation of the Jews. Poole. 3. — Thy birth and thy nativity is of the land of Canaan; &c.] Jerusalem is here represented under the image of an exposed infant, whom God preserved from destruction, brought up, espoused, and exalted to sovereignty: but she proved faithless and abandoned; and therefore God threatens her with severe vengeance, but graciously promises that hereafter He will fulfil his easily covenant with her. The allegory is easily under- 21. — How much more when I send my four &c.] How much more should there be an utter destruction, when I send, &c. &c. W. Lowth. If it is just with respect to other countries that the good alone should escape punishment, how much more with respect to Jerusalem, after such repeated instructions and admonitions? Abp. Newcome. 22. Yet, behold, therein shall be left a remnant] Notwithstanding these four sore judgments, some shall escape and be brought into Chaldea to be your companions in captivity; compare chap. vi. 8; Jer. lii. 29, 30. W. Lowth. — both sons and daughters:] See ver. 16. 18. 20, of this chapter. — and ye shall see their way and their doings:] Ye shall be made sensible of their guilt and reformation. Abp. Newcome. Those very persons whom I have reserved from destruction, and who shall come here into captivity with you, shall suffice to justify my rigour; you shall witness what their conduct is, and shall acknowledge that destruction has been justly brought upon a nation so perverse and so corrupted. Calmet, Bp. Hall. 23. And they shall comfort you,] This will compose Before CHRIST about 594. Or, Also when. By the unfitness of the vine branch, EZEKIEL. is shewed the destruction of Jerusalem. Before CHRIST about 594. when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord God. # CHAP. XV. — of the land of Canaan;] As your fathers sojourned in the land of Canaan before they came to have any right or property in it; so you, their posterity, have all along resembled the manners of Canaan, more than those of Abraham, Isaac, and Jacob, your ancestors. W. Lowth. — thy father was an Amorite, and thy mother an Hittite.] Those are said to be our parents, in the Scripture dialect, whose manners we resemble: see ver. 45 of this chapter; John viii. 44. There is an expression of the same import in the History of Susanna, ver. 56, that seems to be copied from this text, "O thou seed of Chanaan, and not of Juda, beauty hath deceived thee, and lust hath perverted thine heart." W. Lowth. It is the language of indignation and reproof. Abp. Newcome. See the note on Job xxx. 29. - an everlasting covenant.] That of the Gospel. See Jer. xxxii. 40. W. Lowth. Chap. XVII. ver. 2. — a riddle.] Meaning, a continued allegory, or figurative speech. W. Lowth. 3. — A great eagle with great wings.] This means Nebuchadnezzar king of Babylon, according to the 12th and following verses. In more than one place, conquerors are represented under the figure of eagles, which are birds of prey, remarkable for their swiftness, Deut. xxviii. 49; Jer. iv. 13. W. Lowth. See the note on Jer. xlviii. 40. — feathers, which had divers colours.] An allusion to the various nations which composed the Babylonian empire. Michaelis. Or to the rites and various forms of government in those nations. Bp. Hall. — came unto Lebanon, and took the highest branch of the cedar.] Came to Judea, where Lebanon is conspicuous and renowned, and took Jehoachin captive, ver. 12, and 2 Kings xxv. 12. Bp. Hall. Respecting the "cedar," see note at 1 Kings v. 6. It seems there is a foundation in nature for joining the eagle and the cedars together. "We employed the rest of the day," says La Roque, (speaking of the spot where the cedars of Lebanon grew, "in attentively surveying the beauties of this place, in measuring some of the cedars, and in cutting off many of their branches with their cones, which we sent away with a number of large eagle's feathers, which were found in the same place." Harner. 4. — in the day thou wast born] The forlorn condition of the Israelites in Egypt is here described under the similitude of a new-born infant, exposed in its native filthiness, without any friend to pity its condition, or to take the least care of it. W. Lowth, Bp. Holl. — not suited at all.] Galen says, that by rubbing a small quantity of salt upon a new-born infant, the skin is rendered thicker and more solid. Abp. Newcome. 4. — the top of his young twigs.] All their prime nobility and able soldiery. Bp. Hall. — a land of traffick.] Babylon is called a land of traffick, because in fact it was at that time the most celebrated place of all the East for commerce. Its situation possessed infinite advantages in this respect: the two rivers, the Tigris and Euphrates, and the Persian gulph, opened it away into the richest and most distant countries. The vast extent of the dominions of Nebuchadnezzar afforded the greatest facilities to the journeys of the merchant, and to the transport of merchan- field; he placed it by great waters, and set it as a willow tree. 5. — but thou wast cost out in the open field.] Every one knows the barbarous custom which prevailed among the ancients, of exposing their children on account of poverty, or some natural defect. This inhuman practice was not permitted among the Hebrews: but Ezekiel alludes to it here, as a thing common and well known amongst other nations. Calmet. 5. — of the seed of the land.] Of the king's seed, as it is explained ver. 13, that is, Zedekiah. W. Lowth, Bp. Hall. — in a fruitful field.] The land of Judea. Abp. Newcome. 6. — when thou wast in thy blood.] Whilst as yet nobody took so much care of thee, as to wash thee from thy native filthiness, ver. 4, I took pity on thee, as a traveller that passes by and sees an infant he exposed; and I provided all things necessary for thy support. W. Lowth. naan; thy father was an Amorite, and thy mother an Hittite. 6. — of low stature, whose branches turned toward him, &c.] Alluding to the tributary state of Zedekiah, and to his subjection to the king of Babylon. Abp. Newcome. 7. I have caused thee to multiply &c.] For multitude the people are compared to the numberless buds of the herb; for flourishing they are like the bud in the beauty of its spring: and both include the goodness and richness of the land they dwelt in. Poole. — and thou art come to excellent ornaments:] As jewels and rich vestments set off a beautiful person, so the successes in enterprises, rich returns in merchandise, and fruitfulness of the country itself, were the lustre of thy beauty, which all thy neighbours courted: thou wast adorned with the choicest blessings of Divine Providence. Poole. 7. — another great eagle] Pharaoh king of Egypt. This prince was also great and powerful, but less so than the king of Babylon. Calmet. — this vine did bend her roots toward him.] Zedekiah, weary of the yoke of Babylon, requested succour from the king of Egypt, thinking, under the protection of Egypt, to cast off the Babylonish yoke, and to set himself at liberty. For the event, see Jer. xxxvii. 4—7. Calmet. — that he might water it] That the king of Egypt might protect Zedekiah. Abp. Newcome. 8. — thy time was the time of love;] When I rejoiced in thee, and espoused thee to be my wife. Poole. — I spread my skirt over thee.] See Ruth iii. 9. I took thee under my protection, as a husband doth the wife. W. Lowth. 8. It was planted in a good soil] The words are to the same purpose as ver. 5, to shew that Zedekiah's condition was so good under the king of Babylon, that he needed not to have broken his oath, out of a desire to better it, whereby he involved himself and his country in ruin, 2 Kings xxiv. 20. W. Lowth. 9. Then washed I thee with water; &c.] The allegory is here continued, and declares what more was done to prepare this virgin for advancement by this marriage covenant. The Prophet probably alludes to a very ancient custom among the Eastern people, of purifying virgins who were soon to be espoused: see Esth. ii. 12. Poole. I added every thing that could contribute to thy beauty and ornament. The anointing with oil was an essential part in a festival dress, Ruth iii. 3; Isa. lxi. 3; Matt. vi. 17. W. Lowth. 9. — even without great power] It is an effect which may be produced with ease, God being on the side of the Chaldeans. Abp. Newcome. In fact, the conquest of Jerusalem cost but little to the king of Babylon. Zedekiah made but a slight resistance; he fled during Before CHRIST about 594. 10. — and shod thee with badgers' skin, &c.] This and the following verses allude to those parts of women's dress, which serve not only for use, but for ornament; and represent the varieties of wealth, luxury, and honour, which were bestowed by God upon the Jewish people. W. Lowth. — badgers' skin.] See note at Exod. xxv. 5: and respecting the shoes worn, see note at Cant. vii. 1. 12. — a jewel on thy forehead.] The same which is called a "nose jewel," Isa. iii. 21. See note at Gen. xxiv. 22. — and a beautiful crown upon thine head.] Crowns or garlands were used in times of publick rejoicing; from whence is derived that expression of St. Paul, a Before CHRIST 594. Heb. bloods. The monstrous whoredom of Jerusalem. Before CHRIST 504. of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. 14. And thy renown went forth among the heathen for thy beauty: ] Thy name was great and honoured among the most distant nations, for the prosperity of thy country, the riches of thy merchants, the abundance of thy peace, the excellent form of thy civil government and its laws, and the holiness, purity, and truth of thy religion. Poole. 15. — and playedst the harlot &c. ] Hast yielded over thyself to the spiritual fornications of all the nations round about thee. Bp. Hall. 16. And of thy garments thou didst take, &c. ] Those ornaments of wit, of strength, of wealth, which I had bestowed upon thee, thou hast turned to the countenancing and furtherance of gross idolatries. Bp. Hall. — the like things shall not come. ] Such things have never before been, and shall never be again, without bringing down my vengeance upon the authors of them. Calmet. 17. — images of men. ] Images of deified heroes. W. Lowth. See chap. xxiii. 14, 15. Probably the Prophet might have intended in this passage an allusion to those obscene figures which were carried in the ceremonies of Tammuz or Adonis. Calmet. 20. — thy sons and thy daughters. ] See notes at Lev. xviii. 21; Deut. xviii. 10. 25. Thou hast built thy high place at every head of the way, &c. ] These and the following expressions allude to the practices of common harlots, who used to frequent the most publick places to allure passengers to them: see Prov. ix. 14, 15: idolatry being in this chapter and elsewhere compared to fornication. W. Lowth. See Isa. lvii. 5; Jer. ii. 23, 24. See notes at Deut. xii. 2. — and hast opened thy feet &c. ] Thou hast communicated in idolatry with every nation that has had any intercourse with thee. Bp. Hall. 26. — the Egyptians! They were remarkable for many gross idolatries, and the Jews had learned to practise them. See chap. xx. 7, 8; Lev. xx. 3; Deut. xxix. 16, 17; Josh. xxiv. 14. Of all the idolatrous nations the Egyptians have exercised the greatest indecencies in their worship. Calmet. 27. — have diminished thine ordinary food. ] I will abandon you like an adulteress. The law commanded that certain things should be given by husbands to their wives. See Exod. xxi. 10. God says, that He will take away all these things from his faithless spouse. Calmet. — and delivered thee unto the will &c. ] As a punish- Jerusalem's sin shall not go unpunished Before CHRIST 594. A 2 Kings 25. 9. Jer. 52. 13. 41. — many women.] Many nations. The Syrians, Philistines, and other nations. W. Lowth. — thou also shalt give no hire any more.] Thou shalt not be able any more to give the hire of fornication to thy mercenary lovers. Bp. Hall. 42. — to rest.] I will reject you, and will think no more of you. Calmet. 43. — the days of thy youth.] The favours I conferred upon thee, and the covenants I made with thee in thy youth. Bp. Hall. See ver. 22. 44. Behold, every one that useth proverbs &c.] Thy notorious sin shall be the ordinary by-word of the world, who shall say, As is the mother Canaan, so is the daughter Judah. Bp. Hall. 45. Thou art thy mother's daughter, &c.] Like her in wickedness and sin: as she, so thou hast cast off thy God, and all that appertain unto Him. Bp. Hall. — which loth[ed] In imitation of which unnatural practice, thou hastest me thy husband, and offerest thy children to idols. Abp. Newcome. 46. And thine elder sister is Samaria, &c.] Or the ten tribes of Israel. She, and those her daughter cities, that lie to the north; and thy younger sister that dwelleth to the south, is Sodom, and the cities appertaining unto her. Bp. Hall. By Sodom, the Ammonites and Moabites seem here to be meant. These people, whose father Lot went out of Sodom, and whose country bordered upon the Dead sea, or the lake of Sodom, are called the younger sister of Jerusalem; partly because they were less in number than the Samaritans, and partly because they were more distant from Jerusalem than Samaria. Grotius, younger sister, that dwelleth at thy right hand, is Sodom and her daughters. 47. Yet hast thou not walked after their ways, &c.] Thou hast not contented thyself to do after their example; but, &c. Bp. Hall. 49. — this was the iniquity of —Sodom, &c.] We may learn from this passage of the Prophet, how odious in the sight of God are intemperance, vanity, and want of mercy to the poor. These reproaches may regard the ancient Sodomites less perhaps than the Moabites and the Ammonites of that day, who were extremely wicked and corrupted, as appears from Isa. xvi. 6; Jer. xlviii. 29, 30; and xlix. 4. Calmet. — abundance of idleness] In places, where there is least work, the worst sins do most prevail: and idleness therefore is by the Prophet reckoned one of the three great sins of Sodom, parents of the rest. It seldom happens in any way of life, that a sluggard and a profligate do not go together, or that he, who is idle, is not also dissolute. Dr. Isaac Barrow. 51. — and hast justified thy sisters in all &c.] Thou hast made thy sister's wickedness to appear small in comparison of thine. Bp. Hall. The ingratitude of Jerusalem was greater than that of Samaria. God had placed his name in Jerusalem, and they forsook his worship, and profaned his temple, by placing idols in it; a degree of idolatry beyond any thing the ten tribes had been guilty of. W. Lowth. 52. — bear thine own shame] Expect to undergo the Before CHRIST 594. was loth[ed] as a small thing. b Gen. 19. 24. Mercy is promised her in the end. more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters. 53. When I shall bring again their captivity, &c.] The meaning is, When the fulness of the Gentiles shall come into the Church, (some of whom may be compared to Sodom for wickedness,) then will I also remember you who are my ancient people. The conversion of the Gentiles is expressed in Jeremiah by the returning of the captivity of Moab, Ammon, and Elam, chap. xlviii. 47; xlix. 6. 39; and by the Egyptians, Ethiopians, and Syrians, acknowledging themselves his servants in the prophecy of Isaiah, chap. xix. 24, 25; xxiii. 18. And by the same analogy we are to understand the returning of "the captivity of Sodom," here, of the Gentiles coming into the Church. W. Lowth, Abp. Newcome. See below, verses 60-63, which seem to explain the sense of this passage. 54. That thou mayest bear thine own shame, &c.] In the mean time thou shalt bear the shame and punishment due to thy sins, and shalt be some sort of comfort to thy neighbours, in being a companion with them in punishment, as thou hast been in wickedness. W. Lowth. 56, 57. For thy sister Sodom &c.--Before thy wickedness was discovered.] These words should be joined together in the same verse or sentence. W. Lowth. "Thou never thoughtest of the judgment which I brought upon thy sister Sodom, while thou wert transported with thy security and pride; before that God, by his inflicted judgments, brought forth thy wickedness to the notice of the world; and before He made thee a reproach to the Syrians, and to the Philistines, and to the people adjoining; all which have despitefully insulted upon thee." Bp. Hall. 59. - in breaking the covenant.] The solemn oath you entered into to be my people, and to serve no other God besides, Deut. xxix. 12-14. W. Lowth. 60. Nevertheless I will remember my covenant &c.] The that are round about her, the daughters of the Philistines, which || despise thee round about. 61. - when thou shalt receive thy sisters.] See ver. 53. 55. Converted with thee to Christianity. Abp. Newcome. Thou, who didst not blush, whilst thou wast false to thine husband, shalt now with a deep shame remember and detest thy lewdness, when thou shalt admit thy sisters into communion with thee, or own them as members of the Church of Christ. Poole. - I will give them unto thee for daughters, † Jerusalem thus restored shall be a type of that heavenly Jerusalem, which is "the mother of us all," Gal. iv. 26. And even in the times of the Apostles there was a particular deference paid to the Church of Jerusalem, as the mother Church of the Christian world. See Rom. xv. 26, 27. Accordingly she is styled "the mother of all Churches," by the second general council, in their synodical Epistle: a title, which the Church of Rome now assumes, without any pretence from Scripture or antiquity. W. Lowth. - not by thy covenant.] But by the covenant under the Gospel. Bp. Hall, Abp. Newcome. The Gentile nations, represented in this very remarkable prophecy by Sodom and Samaria, are become the daughters of Jerusalem by that new alliance, in which Jesus Christ has been graciously pleased to comprehend strangers together with his children, the Gentiles together with the Jews. Calmet. 62. And I will establish my covenant with thee;] With thee, O Israel, first; and then with the Gentiles, as thy children; with all the genuine children of Abraham, father of the faithful. Poole. The parable of two eagles and a vine, Before CHRIST 591. shame, when I am pacified toward thee for all that thou hast done, saith the Lord God. # CHAP. XVII. Chap. XVIII. ver. 2.—concerning the land of Israel.] With respect to the desolations made in it by the sword, famine, and pestilence: chap. vi. 2, 3; and vii. 2. W. Lowth. — The fathers have eaten sour grapes, and the children's teeth are set on edge? The Chaldee paraphrase explains the proverb rightly: "The fathers have sinned, and the sons are smitten:" see the notes on Exod. xx. 5; Deut. v. 9: also on Jer. xxxi. 29, 30. — neither hath lifted up his eyes] In prayer and adoration. Abp. Newcome. 4.—all souls are mine;] All persons and their lives. I will deal with them without prejudice or partiality. Abp. Newcome, W. Lowth. 6.—eaten upon the mountains &c.] Feasted on the bour's wife, neither hath come near to a menstruous woman, 7.—hath restored to the debtor his pledge.] God commanded the Jews not to detain any pledge they took from a poor man all night; which was in effect to enjoin them to lend to the poor without either pawn or usury. See Exod. xxii. 25, 26; Deut. xxiv. 12, 13. W. Lowth. 8.—upon usury.] See Deut. xxiii. 19, 20, in which it appears, that usury was permitted towards strangers. We may therefore conclude, that taking increase or interest may be agreeable to justice, if duly circumstanced. Every kind and degree of usury was forbidden to the Israelites amongst each other, to promote a spirit of mutual kindness: but this law was peculiar to them. Abp. Newcome. Oppressive usury to the poor may be here meant, because it is joined with violence and want of charity. W. Lowth. 9.—he shall surely live.] By life is meant, in the Old Testament, all that happiness which is contained in the literal sense of the promises belonging to that covenant; and under these were comprehended the promises of a better life, wherein God will bestow upon his servants the peculiar marks of his favour. W. Lowth. c Lev. 18. 19. &20. 18. d Exod. 22. 21. Lev. 19. 15. h 23. 14. e Deut. 24. 12. Exod. 22. 26. f Deut. 15. 7. Isa. 28. 7. Matt. 25. 35. g Exod. 22. 25. Lev. 25. 36. 37. Deut. 23. 19. Ps. 15. 5. § Or, breaker up of an house. § Or, that doeth to his brother besides any of these. 13. And hath taken of the king's seed, &c.] Hath made Zedekiah swear an oath of fealty to him, 2 Chron. xxxvi. 13. W. Lowth. — the mighty of the land.] As hostages, for performance of the covenant between him and Zedekiah. W. Lowth. 15. — that they might give him horses &c.] Cavalry for war. Egypt was a country which abounded in horses, of which there was a great scarcity in Judea. W. Lowth. See notes at Deut. xvii. 16. 16. — in the midst of Babylon he shall die.] See chap. xii. 13. 17. — by casting up mounts.] See Jer. xxxii. 24. It appears from Ezekiel, chap. xxx. 21, that there was a battle in which Pharaoh was beaten. Calmet. 18. — when, lo, he hath given his hand.] See the note on 2 Kings x. 15; 1 Chron. xxix. 24. 21. — scattered] Some in Egypt, some in Chaldea, and others in different countries where chance, or rather the avenging hand of God, conducted them. Calmet. 22. — I will also take of the highest branch of the high cedar, &c.] I will at the last work out the delivery and redemption of my people; out of the seed of David, will I raise up the Messiah, and set Him on high in my holy Church. Bp. Hall. 23. In the mountain of the height of Israel will I plant it: Even in my glorious evangelical Church will I exalt his power; and He shall spread my Gospel, and enlarge his spiritual dominions all the world over; and all his elect shall shroud themselves under his grace and protection. Bp. Hall. The holy mountain is often used by the Prophets to denote the Christian Church. W. Lowth. 24. And all the trees of the field shall know &c.] And all the people of the earth shall know, that I have brought down the proud and mighty tyrants of the world; and have exalted this meek and despised Seviour of mankind, above every name that is named in heaven and earth. Bp. Hall. — Every man shall stand or fall exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it. # CHAP. XVIII. righteousness, &c.] It is an opinion that prevails among the Jews even till this day, that at the day of judgment a considerable number of good actions shall overbalance men's evil ones. See chap. xxxii. 13. So they thought it a hard case for a man who had been righteous the far greater part of his life, if he did at last commit iniquity, that his former righteousness should avail him nothing. In opposition to this doctrine God here declares, that a righteous man running, and not repenting, should die in his sins; and that a wicked man, upon his repentance, should save his soul alive. W. Lowth. 30. — every one according to his ways. | You complain of the partiality of my providence, therefore will I be indeed impartial to you, and deal with you according to your deserts: you demand justice, and you shall have it; but remember that it will descend in punishment. Since you call me so strictly to account, I will be strict and exact in my reckoning with you: "I will judge you, O house of Israel, every one according to his ways, saith the Lord God." Dr. Ogden. 13. — his blood shall be upon him.] His destruction is owing wholly to himself. See chap. xxxiii. 4. W. Lowth. 19. Yet say ye, Why? doth not the son &c.] The Jews still appealed to their own experience, as the ground of their complaint, mentioned ver. 2. God replies, that now every man shall bear his own burden. W. Lowth, Abp. Newcome. 20. The soul that sinneth, it shall die.] The people, whom Ezekiel addressed, presumptuously complained that they were punished for the sins of their forefathers, though in truth they had merited their captivity by persisting in evil. God therefore, very consistently with his former declarations, here announces by the Prophet his purpose to make such distinction between the righteous and the wicked, that each man should be sensible of having deserved his sufferings. And he assures the people, with especial reference to eternal punishment, that "the soul that sinned should die," and that "the son should not bear the iniquity of his father;" that each should be responsible only for his own conduct. Dr. Grey. 21. But if the wicked will turn &c.] See the note from Bp. Sanderson on chap. xxxiii. 14. 23. Have I any pleasure at all that the wicked should die? That those which are now wicked should die everlastingly? Is it not rather my desire that men Vol. II. surely die; his † blood shall be upon him. 24. — All his righteousness that he hath done &c.] Such an one sins against a clearer light, and greater convictions, and is withal guilty of ingratitude, in doing despite unto the Spirit of grace. "It had been better for him not to have known the way of righteousness, than, after he hath known it, to turn from the holy commandment," 2 Pet. ii. 21. W. Lowth. 25. Yet ye say, The way of the Lord is not equal.] Why? Because He punishes the children for the fathers: for this is the subject of the chapter. God had already answered this complaint: see ver. 5. 9. &c. Here He gives another reason to justify his conduct; namely, that those very persons who complain that "The way of the Lord is not equal," and "our fathers have eaten sour grapes, and our teeth are set on edge;" these Jews themselves are culpable in many ways, and have well deserved to be found guilty. "Are not your ways unequal?" Calmet. 26, 27. When a righteous man turneth away from his 31. — and make you a new heart &c.] The Prophets often exhort the Jews to an inward purity and holiness, thereby to take them off from relying upon an outward legal righteousness, and an exactness in the observance of the ritual parts of the law. By thus instructing them in a more excellent way of serving God, than the ceremonial law did directly prescribe, they prepared their minds for receiving those truths which the Gospel would more fully discover. God promises (chap. xxxvi. 26) to "give them a new heart," and to "put within them a new spirit;" here He exhorts them to make themselves a new heart, and a new spirit. Which difference of expression is thus to be reconciled; that although God works in us to will and to do, and is the first Mover in our regeneration, yet we must work together with his grace, at least willingly receive it, and not quench or resist its motions. W. Lowth. The repentance, to which God here joins the promise of pardon, is that which withdraws a man from sin, and leads him, as is often repeated in this chapter, to repair the evil he has done by restitution, and by all other possible means. In a word, the Lord declares, there is no repentance effectual, but that which produces by God's grace a new heart, and a change of inclinations, followed by actual amendment, reformation, and future holiness of life. Ostervald. 32. For I have no pleasure in the death of him that dieth. | The holy Scriptures in general expressly declare, that the good and gracious God was from the beginning, and is still, using the best, fittest, and wisest means to render all his creatures, one as well as another, blessed and happy: and if any of them, through their own self-willed obstinacy and perverseness, miss of these joys, it will be greatly contrary to his inclination and desire. Thus when Adam was in paradise, the good God kindly cautioned him against the danger of disobedience. And when man by transgression fell, He immediately comforted him, by telling him of the remedy He had prepared for his reconciliation and recovery, even the Seed of the woman, which was to bruise the serpent's head; that Seed, in whom all the nations of the earth were to be blessed; and who in the fulness of time was to "give his life a ransom for many," to "taste death for every man." And in consequence of this first promise, how gracious, yea, how compassionate, is the tenour of every declaration, which He made from time to time on this head. "Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways, and live? Make you a new heart and a new spirit: for why will ye die, O house of Israel?" Why will ye die, O sons of Adam? seeing that God would have all men to be saved, and is not willing that any should perish, but that all should come to repentance. Dean Tucker. See the note on chap. xxxiii. 11. Chap. XIX. ver. 1. — take thou up a lamentation &c.] Sing a funeral dirge for the princes of Israel. Compare chap. xxvi. 17; xxvii. 2. W. Lowth. 2. — A lioness: | An allusion to Gen. xlix. 9. Grotius. Judea was among the nations, like a lioness among the beasts of the forest. She had strength and sovereignty. Abp. Newcome. Or, perhaps, on account of her ferocious and cruel disposition: see chap. vii. 23; Jer. xxii. 17. W. Lowth. 3. — one of her whelps: | See ver. 6. Jehoahas the — certain of the elders] See note on chap. viii. 1. 4. Wilt thou judge them.] Wilt thou plead with me for them any more? Bp. Hall. See also the margin of our Bible. But the words may be more significantly translated, "Wilt thou not judge them?" that is, Wilt thou not reprove or condemn them? See ver. 30 of this chapter, and chap. xxxviii. 17: the phrase is properly rendered by our translators, 2 Sam. xxiii. 17: and see 1 Sam. ii. 27; and the note there. W. Lowth, Abp. Newcome. 5. — lifted up mine hand] That is, swore: this being a gesture used in swearing, Gen. xiv. 22; Exod. vi. 8; Dan. xii. 7. Bp. Hall. 7. — the abominations of his eyes,] His idols. See chap. xviii. 6. Abp. Newcome. 9. But I wrought for my name's sake.] This is elsewhere assigned as the reason why God did not punish the Israelites according to their deserts; namely, because it would turn to God's dishonour in the heathen world; as if He were not able to make good those gracious promises He had given them; see chap. xxxvi. 21, 22; Exod. xxxii. 12; Numb. xiv. 13. This was a proper consideration to check the vain presumption of the Jews, who imagined that God's gracious dealings were owing to their own desires; see ver. 44 of this chapter, and chap. xxxvi. 22. W. Lowth. See the note on Jer. xiv. 7. 11. — live in them.] Lev. xviii. 5. Enjoy a long life and every temporal blessing; eternal life, though not promised, would also have been the lot of the true Israelite. Abp. Newcome. See the note on chap. xviii. 9.