62 And I will establish my covenant with thee; and thou shalt know that I am the LORD: t 63 That thou mayest remember, and be confounded, "and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, 59 For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised m m the oath in breaking the covenant. 60 Nevertheless, I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.saith the Lord GOD. 2 Kings xvi. 5; 21 Heb. Aram. 23 Heb. borne them. 2 Chron. xxviii. 18; Ver. 27.- _22 Or, spoil.Ch. xvii. 13, 16. Isaiah vii. 1; xiv. 28. n Psalm cvi. 45. Jer. xxxii. 40; 1. 5.- -P Chap. xx. 43, xxxvi. 31.9 Isa. liv. 1; lx. 4; Gal. iv. 26.- - Jer. xxxi. 31. s Hos. ii. 19, 20.- Verse 61.- Lu Rom. i. 19. others interpret the words, "The exemplary punish- || thou shalt remember thy ways, and be ashamed— ment of Sodom was not duly considered and spoken Thou shalt be affected with a deep sense of, and conof by thee in the time of thy prosperity and self-con-trition for, thy former provocations, as a necessary fidence; before thy humiliation showed thy wick-preparation for thy conversion. When thou shalt edness, and defeats and distresses were brought on receive thy sisters-Converted with thee to Christhee by the Syrians and Philistines." tianity; when the Gentiles, now strangers, but then sisters, shall be admitted with thee into the Christian Church. And I will give them unto thee for daughters-As daughters hearken to, and obey their mothers, so shall the Gentiles, brought into the church of God, hearken to his word, which is there declared, and which first went forth from Jerusalem. "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: see Theod., Hist. Eccles., lib. v. c. 9. A title which the Church of Rome now assumes, without any pretence from Scripture or antiquity."--Lowth. Not by thy covenant-Not by that Verses 57-59. As at the time of thy reproach, &c. -These words appear to begin a new sentence; which may be translated more intelligibly thus, by joining them to the following verse: "But when it was the time of thy becoming the reproach of the daughters of Syria," &c. The words, with regard to what goes before, import thus much: In thy prosperity thou didst despise those who were no worse than thyself; but thou hast since, in thy turn, been insulted and invaded by thy neighbours, both Syrians and Philistines, whom God hath made use of as executioners of his judgments upon thee; thou hast been a remarkable instance of his vengeance, and God's hand hath been heavy upon thee for all thine idolatries and abominations. The words relate to the frequent inroads which the Syrians and Philis-old covenant, which was violated; not by external tines made into Judea, in the time of King Ahaz. Thou hast borne-Or, Thou shalt bear, thy lewdness, &c.—Thou shalt be punished according to thy wickedness. I will even deal with thee as thou hast done, which hast despised the oath, &c.-That solemn oath and covenant you entered into with me, to be my people, and serve no other god besides, Deut. xxix. 12, 14. Hereupon God threatens her, that since she had broken her oath and promise, he should not think himself obliged to make good any of the promises of favour and protection which he had made to her, but would give her up to ruin and desolation. Verses 60-63. Nevertheless, I will remember my covenant with thee, in the days of thy youth-I will yet have some regard for you, because you were rormerly my people, by virtue of the covenant that I made with you at your coming out of Egypt. And I will establish with you an everlasting covenantSuch a one as shall never be abolished, namely, that of the gospel: see note on Jer. xxxii. 40. Then ceremonies, which were a great part of the first covenant; but by that covenant which writes the law in the believer's heart, and puts the fear of God into his inward parts; the covenant which I will make with you, through the mediation of the Messiah; a covenant founded in the divine love, cemented by the blood of Christ, and freed from the yoke of bondage. The first covenant was only for a time, but this shall be for ever. And thou shalt know that I am the Lord-Shalt know to thy comfort, that I am Jehovah, the source of being and of blessedness, the God of almighty power, of infinite love, and of inviolable faithfulness, merciful to thy unrighteousness, and remembering thy sins and iniquities no more, Jer. xxxi. 34; as conspicuous in my mercies as I was before in my judgments. That thou mayest remember and be confounded-That thou mayest acknowledge, and be deeply sensible, how many and great thy transgressions have been, and how great my mercy is in pardoning so many and such aggravated iniquities; and never open thy mouth any The destruction of EZEKIEL. Judea foretold. more-Either to justify thyself, or to condemn oth- || provocations. Observe, reader, the more sensible ers, or to quarrel with thy God; because of thy we are of God's love to us, the more ashamed we shame-Because shame and sorrow, for thy past sins, are that ever we offended him; and the more our will cover thee with confusion. When I am paci- shame for sin is increased, the more will our comfied toward thee for all that thou hast done-When fort in God be increased also. I have pardoned all thy transgressions, and am re- conciled to thee, notwithstanding thy innumerable CHAPTER XVII. In the preceding chapter God had set forth the wickedness of the Jewish nation, in their treacherously breaking their covenant with him, and apostatizing from his worship to that of idols. Here, in a parable of two eagles and a vine, he represents the wickedness of Zedekiah, in courting the favour of the king of Egypt, after he had solemnly sworn allegiance to the king of Babylon, and had rendered himself and his kingdom tributary to him. (1,) We have the parable itself, 1–10. (2,) The explication and application of it, 11-21. (3,) In the close, by the emblem of planting a top branch on a high mountain, and causing it to flourish exceedingly, is promised the restoration of the honour of David's family in Zerubbabel, but chiefly in the person and kingdom of Christ, 22–24. A. M. 3411. B. C. 593. AND the word of the LORD came unto me, saying, 5 He took also of the seed of the A. M. 3411. B. C. 593. land, and 2 planted it in a fruitful 2 Son of man, put forth a riddle, and speak a|| field; he placed it by great waters, and set it parable unto the house of Israel; NOTES ON CHAPTER XVII. Verse 2. Son of man, put forth a riddle-A continued metaphor or figurative speech: an allegory. The prophets frequently delivered their instructions in this way, as being well calculated both to engage the attention of their hearers or readers, and to make a deep and lasting impression on their minds. It was a mode of teaching peculiarly adapted to the eastern people, and therefore often adopted by their instructers, whether inspired or uninspired. It is well known that our Lord frequently used it in preaching his gospel. Verses 3-6. A great eagle with great wings-The eagle is the king of birds, swift, strong, and rapacious. And this great eagle, according to all interpreters, represents Nebuchadnezzar. Its "greatness, long wings, beautiful, abundant, and well-coloured plumage, denote the force and greatness of his empire, the rapidity of his conquests, and the number of his subjects. The Scripture has in other places described this prince under the figure of an eagle. See Jer. xlviii. 40, 49; Dan. vii. 4. By his coming to Lebanon, and taking the highest branch of the cedar, is meant his invasion of Judea, his investing the city of Jerusalem, and taking King Jehoiachin and the princes captive."-Calmet. He cropped off the top of his young twigs-Both the king of Judah, d e as a willow-tree. 6 And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs. 7 There was also another great eagle with great wings and many feathers: and behold, f this vine did bend her roots toward him, and • Deuteronomy viii. 7, 8, 9.- d Isaiah xliv. 4. Le Verse 14. f Verse 15. now eighteen years old, and the nobles and chief of the land. And carried it into a land of traffic— "Babylon, and the country about it, being the seat of a universal monarchy, must needs have been a place of great trade. Strabo takes notice that the merchants who travelled by land to Babylon went through the country of the Abrabians, called Scenitæ, lib. xvi. p. 747; and vessels of great burden came up the river Euphrates to the walls of it from the Persian gulf." See Pliny's Nat. Hist., 1. vi. c. 26 ; and Lowth. He took also of the seed of the land— Of the king's seed, as it is explained verse 13: that is, Zedekiah, whom the king of Babylon made king of Judah instead of Jehoiachin; first exacting an oath of him, that he would be true to him, and pay him tribute. And he planted it in a fruitful field— Hebrew, y, in a field of seed, that is, proper for seed: he placed it by great waters, and set it as a willow-tree-Judea was a fruitful country and well watered, (see Deut. viii. 7,) where Zedekiah flourished as a willow-tree, that thrives best in moist ground, Isa. xliv. 4. And it became a spreading vine of low stature, &c.-Though Zedekiah flourished, yet he enjoyed but a tributary kingdom under the king of Babylon, and acknowledged him as his lord and sovereign: see verse 14. Verses 7,8. There was also another great eagle→ The destruction of B. C. 593. B. C. 593. A. M. 3411. shot forth her branches toward him, || wind toucheth it? it shall wither in A. M. 3411. that he might water it by the furrows the furrows where it grew. of her plantation. 3 8 It was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine. 9 Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof. 10 Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east h 11 ¶ Moreover the word of the LORD came unto me, saying, The king of Babylon, therefore, God being with him, shall easily subdue the land of Judah, and shall not need a large human force to assist him. Yea, shall it not utterly wither when the east wind toucheth it? Namely, Pharaoh, king of Egypt, with whom Zedekiah made an alliance; whereupon that king sent an army to raise the siege of Jerusalem, 2 Chron. xxxvi. 13; Jer. xxxvii. 5, 7. With great wings and many feathers-Having a great army and many people-Here the prophet compares the Chaldean army, to support him. And this vine (namely, Zedekiah) did bend her roots toward him, &c.-Zedekiah sought the assistance and protection of the king of Egypt. Dr. Waterland renders this clause, And shot forth her branches under him, from the furrows where she was planted, that he might water it: that is, give it assistance. The auxiliary forces which Zedekiah expected from Egypt are here intended. It was planted in a good soil, &c.-The words are to the same purpose with verse 5, to show that Zede- || kiah'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: see notes on 2 Kings xxiv. 20; and Jer. xvii. 25. Verses 9, 10. Say-Tell them what shall be the issue of all this, and tell it to them in my name. Shall it prosper?—Can it be that such breach of faith and such ingratitude should prosper? No, it cannot be God will never suffer it. Zedekiah, be- || sides the obligation of an oath, was bound to the king of Babylon by the ties of gratitude, as he owed all he possessed to him. Shall he not pull up the roots thereof?-Shall not Nebuchadnezzar, in return for this perfidiousness, destroy him and his kingdom? see 2 Kings xxv. 7. And cut off the fruit thereof Put his children and those of his nobles to the sword? It shall wither in all the leaves of her spring-It shall wholly wither: not only the old branch shall wither, but its young shoots also: and all the pro- || mising hopes they had shall vanish: even without great power or many people-God shall be on the side of the Chaldeans, and he does not need great power or many people to effect his purpose. He can as easily overturn a sinful king and kingdom as a man can root up a tree that cumbers the ground. which should come against Judea, to a parching wind that blasts the fruits of the earth, withers the leaves of the trees, and makes every thing look naked and bare. Verses 12-14. Say now to the rebellious houseTo the house of Judah, which have been and still are rebellious against me, and are now entering into a rebellion against Nebuchadnezzar. This is God's order to his prophet to explain the riddle. Know ye not what these things mean?-Will you not apply your minds to understand what God speaks to you? And that whether he directs his speech to you in plain words, or delivers his mind in riddles and parables? Behold, the king of Babylon is come— Or rather, did come, or came to Jerusalem-Namely, some time before the delivery of this prophecy: and hath taken the king thereof, and the princes thereof -Namely, Jeconiah and all his princes and officers: see 2 Kings xxiv. 12. And hath led them with him to Babylon-Judging them unfit to be trusted any more with any office or power in their own country. And hath taken of the king's seed-Hath taken from among the royal seed Mattaniah, Jehoiakim's brother, and advanced him to the throne in Jerusalem, 2 Kings xxiv. 17; and made a covenant with him-A solemn agreement, on terms acceded to and approved by Mattaniah; and hath taken an oath of him-An oath of fealty: when Nebuchadnezzar caused Mattaniah to enter into this covenant and oath, he changed his name to Zedekiah, which word signifies, the justice of God, to express that God would avenge the crime of this restored captive, if he should break the covenant into which he had entered, and perjure himself: see note on 2 Kings xxiv. 17. He hath also taken the mighty of the land |--Namely, as hostages for Zedekiah's performance Judgments against B. C. 593. 5 EZEKIEL. B. C. 593. the king of Judah. A. M. 3411. it might not lift itself up, but that 18 Seeing he despised the oath by A. M. 3411 by keeping of his covenant it might|| breaking the covenant, when lo, he had given his hand, and hath done all these things, he shall not escape. stand. 15 But he rebelled against him in sending his ambassadors into Egypt, Pthat they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or, shall he break the covenant, and be delivered? of the covenant agreed on. That the kingdom might be base-Or rather, humble; that it might be kept in subjection and obedience. Zedekiah being made only a tributary king, consequently was not in as honourable a condition as his predecessors had been in; but yet the keeping of his covenant was the only means, under present circumstances, to support himself and his government. 19 Therefore thus saith the Lord GOD; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head. oath he despised-Made light of, and perfidiously violated. Even with him he shall die-Shall be a prisoner in Babylon the rest of his days, and shall die there. Neither shall Pharaoh make for him— See Jer. xxxvii. 7. But the Hebrew, inis nayı non, may be properly rendered, as indeed it is by Bishop Newcome, Pharaoh shall not deal with him, namely, with Nebuchadnezzar, in war: or, shall not Verse 15. But he rebelled in sending into Egypt,|| make war with him. Accordingly the Vulgate transthat they might give him horses-Egypt was a coun- || lates the clause, "Et non in exercitu grandi, neque try abounding in horses, of which there was great scarcity in Judea. This was not only a violation of his oath and covenant, but likewise a breach of that part of the Jewish law which forbade their king to|| fetch horses out of Egypt, or strengthen himself with the alliance of that nation. Shall he escape that doeth such things?-Shall not the divine vengeance overtake such ingratitude and perfidy? Shall he break the covenant and be delivered?-Can per- || lo, he had given his hand-In token of entering into jury and covenant-breaking be the way to any man's a mutual league and covenant. It was a ceremony deliverance? Can such notorious sinning end in used especially when an inferior made profession of any thing but misery? From what is said on this his subjection to a superior. My covenant that he occasion we learn, that an oath ought not to be hath broken-God calls it his covenant, because it violated though it was taken under unfavourable was entered into, or promised to be observed, by circumstances, and though the things to which a || taking an oath in his name. Even it will I recomman bound himself by it were very disagreeable || pense upon his own head-I will punish it as it deto him. in populo multo faciet contra eum Pharaoh prælium:" neither with a great army, nor with much people, shall Pharaoh fight a battle against him. By casting up, &c.—Or rather, When he hath cast up mounts, &c., that is, when Nebuchadnezzar has raised mounts and builded forts to annoy Jerusalem, and destroy its inhabitants, Pharaoh shall not bring any assistance to it. Seeing he despised, &c., when serves, and it shall appear by the punishment that my hand doth execute it. And I will spread my net, &c.-See on chap. xii. 13, where this clause occurs word for word. And will plead with him there Verses 16-21. As I live, saith the Lord, &c.-This intimates how highly God resented the crime, and how sure and severe the punishment of it would be. He swears in his wrath, as he did, Psa. xcv. 11. Ob--God is said to plead with men when he places serve, reader, as God's promises are confirmed with an oath, for comfort to the saints, so are his threatenings, for terror to the wicked. Surely in the place where the king dwelleth-In Babylon, where Nebuchadnezzar dwells, who made him king, when he might have as easily made him a prisoner. Whose their sins before their eyes, and convinces them of their disobedience by manifest tokens of his vengeance. And all his fugitives—All the companions of his flight; with all his bands shall fall by the sword-Every thing here denounced by the prophet against Zedekiah exactly came to pass, as the reader A. M. 3411. с B. C. 593. e under it shall dwell all fowl of every A. M. 3411. 22 Thus saith the Lord God, I will also take of the highest a branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon a high mountain and eminent: 23 In the mountain of the height of Israel the green tree, and have made the dry tree to will I plant it: and it shall bring forth boughs,|| flourish: I the LORD have spoken and have and bear fruit, and be a goodly cedar: and done it. 24 And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up Luke i. 52.— Chap. xxii. 14; xxiv. 14. a Isa. xi. 1; Jer. xxiii. 5; Zech. iii. 8.b Isa. liii. 2.— Psa. Chap. xxxi. 6; Dan. iv. 12. ii. 6.d Isa. ii. 2, 3; Chap. xx. 40; Mic. iv. 1. may see by comparing these threatenings with the account given Jer. lii. 8-11; 2 Kings xxv. 5-7. Verses 22, 23. I will also take of the highest branch, &c.--God, having spoken of Jerusalem, in the first part of this chapter, under the figure of a cedar, and the king of it as the highest branch of the cedar, here carries his view to farther scenes, and, after having acquainted his prophet with the fate of Zedekiah, informs him, that as Nebuchadnezzar had taken of the seed of the land, (or the king,) and planted it, so he himself would take of the highest branch of the cedar and set it, &c. This appears plainly to be a prediction of the restoration of the royal family of David; and it was in some degree || fulfilled at the return from the captivity, when Zerubbabel, of the lineage of David, had a shadow of kingly authority among the Jews, and by his means their state was again restored. But if the words be properly examined, the expressions will be found to be such as, in their full sense, can only belong to Christ and his kingdom, which shall be extended over all the world. I will crop off from the young twigs a tender one-This may fitly be applied to our Saviour, in respect to the low estate to which the family of David was then reduced, and the meanness of Christ's outward condition and appearance: see Isa. liii. 2. And will plant it upon a high mountainUpon mount Zion, a type of the gospel church; and eminent-Not for outward splendour, but for spiritual advantages. In the mountain of the height of Israel -In Jerusalem, the capital city of my people, will I plant it-I will make him ruler of my church. He|| alludes to the temple placed on mount Moriah, a part of mount Zion, thence styled God's holy mountain; which expression is often used in the prophets to denote the Christian Church, which is described as a city set on a hill, and conspicuous to all the world. And it shall bring forth boughs-Have many members and subjects; and bear fruit-Do much good. The living members of the church are often compared to fruitful trees and flourishing || branches. And be a goodly cedar-The most happy society in the world, Deut. xxxiii. 29; Psa. cxliv. 15. And under it shall dwell all fowl of every wing— Persons of all nations shall become members of it. A powerful, especially if it be a mild government, is a shelter and security to all its subjects: compare chap. xxxi. 6; Dan. iv. 12. Such shall the kingdom of Christ be to all that submit themselves to his laws. Verse 24. All the trees of the field—All the nations of the world; shall know that I the Lord have brought down the high tree-Have subdued and degraded the enemies of my people; have exalted the low tree-Have advanced my church, and made it flourish; have dried up the green tree, &c.—The same thing expressed in somewhat different words. Although these expressions may partly refer to the overthrow of the mighty Babylonian empire, and the restoration of the Jewish state by their return out of captivity, yet they are so magnificent, that they evidently intend much more than this. The Jewish kingdom did never, after the captivity, arrive at such a pitch of greatness as to give occasion to these magnificent expressions. Some more noble kingdom is undoubtedly here pointed at, namely, the kingdom of Christ, as has been observed above, which will at last be exalted above all the kingdoms of the world, and put an end to them all, while it will continue to all eternity: see Dan. iv. 35, 44, and vii. 27; Luke i.33; 1 Cor. xv. 24. It is under Christ's kingdom only that people of all nations, signified here by fowls of every kind, shall be gathered together. And the subjects of that kingdom only have a certain and eternal protection, and a supply of every thing necessary. There is therefore no doubt that this was spoken, in its full sense, of the eternal and all-powerful kingdom to be established in Christ, one of the royal seed of Judah according to the flesh. I the Lord have spoken it, and have done it-The prophets often speak of future events as if they were already accomplished, to assure us that they shall certainly come to pass. CHAPTER XVIII. In order to refute a profane proverb of the wicked Jews, importing that God punished the innocent children instead of their wicked parents, God asserts in this chapter his sovereignty and justice: to manifest which, (1,) He declares that the wicked man shall die, or be punished, 4, 20: and that however good his father had been, 10-15 and however well he |