Ezekiel 19:7 – Ezekiel 19:10-12

Ezekiel 19:7

Ezekiel 19:7

7. And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring.

7. Et contrivit, palatia ejus, et urbes eorum destruxit, et redacta fuit in solitudinem terra, et plenitudo ejus a voce rugitus illius.

Note 243. Or, “afflicted.” — Calvin.

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

Ezekiel 19:8

Ezekiel 19:8

8. Then the nations set against him on every side from the provinces, and spread their net over him: he was in taken in their pit.

8. Et posuerunt super eum gentes in circuitu, et regionibus, et expanderunt super ipsum rete suum: in fovea ipsarum captus est.

Note 244. Or, “uttered a cry;” some take it passively, “were set against.” — Calvin.

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

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

Ezekiel 19:9

Ezekiel 19:9

9. And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.

9. Et posuerunt eum in clausuram et adduxerunt in cathenis ad regem Babylonis, deduxerunt in munitiones ut non audiatur vox ejus amplius in montibus Israel.

Note 245. “In ward, or custody, or prison:” an old interpreter translates “into a cave.” — Calvin.

Note 246. That is, “into a close and well-guarded prison.” — Calvin.

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

Ezekiel 19:10-12

Ezekiel 19:10-12

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

10. Mater tua tanquam vitis in sanguine tuo super aquas plantata fuit: fructifera et ramosa fuit ob aquas multas.

Note 247. Or, “leafy,” as some translate it. — Calvin.

11. And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.

11. Et fuerunt illi virgae roboris ad sceptra dominantium: et elevata fuit statura ejus supra, et apparuit in altitudine sua, in multitudine ramorum suorum.

Note 248. That is, “strong or robust.” — Calvin.

Note 249. That is, “on high among the boughs or vine-branches.” — Calvin.

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

12. Et evulsa fuit in furore, terram projecta: et ventus Orientalis arefecit fructum ejus discerpti sunt, et arefacti; virga robusta, ignis voravit eas.

Note 250. Or, “burning wrath.” — Calvin.

Note 251. Or, “broken up.” — Calvin

Note 252. “Its twigs were broken up and withered.” — Calvin.

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

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

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

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