Ezekiel 19:13–14

Ezekiel 19:13

Ezekiel 19:13

13. And now she is planted in the wilderness, in a dry and thirsty ground.

13. Et nunc plantata est in deserto, in terra siccitatis et sitis.

Note 253. That is, “dry and barren.” — Calvin.

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

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

Ezekiel 19:14

Ezekiel 19:14

14. And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.

14. Et egressus est ignis a virga ramorum ejus, fructum ejus voravit, et non fuit in ea virga fortitudinis, sceptrum ad dominandum. Lamentatio haec, et erit in lamentationem.

Note 254. Or, “consumed.” — Calvin.

Note 255. That is, “strong.” — Calvin.

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

Prayer Lecture 59

PRAYER.

Grant, Almighty God, since you have once deigned to insert us into the body of thy Son, that we may be such vine-branches as you have undertaken to cultivate: that by the power of thy Spirit we may be so watered as never to be deficient in spiritual rigor: and may we so bear fruit to the glory of thy name, that we may at length arrive at the fountain of our faith when we enjoy the celestial glory to which you have adopted us in the same, your only-begotten

Lecture Sixtieth

Lecture Sixtieth.

Time did not permit us yesterday to explain the words at the close of this nineteenth chapter: this is a lamentation, and it shall be a lamentation. Some think this to be said of the Jews, that is, of all the, Israelites, since they should all be lamentable, because God would not cease to inflict his judgments upon them until he had utterly consumed them. But I had rather refer it to the prophecy, and this is the more correct sense This lamentation: thus the Prophet designates this sad and mournful prophecy because it contains the last slaughter of the people. Secondly, he adds, it shall be for a lamentation, because it suggests material for wailing, since remarkable miseries are accustomed to be more celebrated. If anything usual occurs, men soon forget it; but if any slaughter happens worthy of notice and of remembrance it is everywhere spread abroad, nay, it supplies posterity with material for their poems. Hence the Prophet signifies not only that this prophecy was mournful, but that God’s wrath would fly about in common conversation through so rare and memorable an example. I now come to the twentieth chapter.