Ezekiel 19
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Ezekiel 19
A Lamentation for the Princes of Israel
1Moreover take thou up a lamentation for the princes of Israel,
Jamieson-Fausset-Brown
CHAPTER 19
Eze 19:1-14. Elegy over the Fall of David's House.
There is a tacit antithesis between this lamentation and that of the Jews for their own miseries, into the causes of which, however, they did not inquire.
1. princes of Israel--that is, Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect to the theocracy, usurpers.
CHAPTER 19
Eze 19:1-14. Elegy over the Fall of David's House.
There is a tacit antithesis between this lamentation and that of the Jews for their own miseries, into the causes of which, however, they did not inquire.
1. princes of Israel--that is, Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect to the theocracy, usurpers.
The Pulpit Commentary
The two sections of this chapter—Eze_19:1-9, Eze_19:10-14 -are respectively two parables of the same type as that of Eze_2:10. The former telling nearly the same story under a different imagery, the latter a reproduction of the same imagery, with a slightly different application. Lamentation. The same word as that used in Eze_2:10. The whole chapter finds a parallel in Jeremiah's review of Josiah's successors (Jer_22:10-30). It is noticeable that the princes are described as being of Israel. The LXX. gives the singular, "the prince," and Hitzig and Ewald adopt this reading, applying it to Zedekiah.
The two sections of this chapter—Eze_19:1-9, Eze_19:10-14 -are respectively two parables of the same type as that of Eze_2:10. The former telling nearly the same story under a different imagery, the latter a reproduction of the same imagery, with a slightly different application. Lamentation. The same word as that used in Eze_2:10. The whole chapter finds a parallel in Jeremiah's review of Josiah's successors (Jer_22:10-30). It is noticeable that the princes are described as being of Israel. The LXX. gives the singular, "the prince," and Hitzig and Ewald adopt this reading, applying it to Zedekiah.
2And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.
Jamieson-Fausset-Brown
2. thy mother--the mother of Jehoiachin, the representative of David's line in exile with Ezekiel. The "mother" is Judea: "a lioness," as being fierce in catching prey (Eze 19:3), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (Is 29:1); and Judah "a lion's whelp ... a lion ... an old lion" (Ge 49:9), to which, as also to Nu 23:24; 24:9, this passage alludes.
nourished ... among young lions--She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up the royal young ones similarly: utterly degenerate from the stock of Abraham.
Lay down--or "couched," is appropriate to the lion, the Arab name of which means "the coucher."
2. thy mother--the mother of Jehoiachin, the representative of David's line in exile with Ezekiel. The "mother" is Judea: "a lioness," as being fierce in catching prey (Eze 19:3), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (Is 29:1); and Judah "a lion's whelp ... a lion ... an old lion" (Ge 49:9), to which, as also to Nu 23:24; 24:9, this passage alludes.
nourished ... among young lions--She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up the royal young ones similarly: utterly degenerate from the stock of Abraham.
Lay down--or "couched," is appropriate to the lion, the Arab name of which means "the coucher."
The Pulpit Commentary
What is thy mother? etc.; better, with the Vulgate, LXX; and Keil, Why did thy mother, a lioness, lie down among lionesses? The image may have been suggested by Gen_49:9 and Num_23:24, or perhaps also by Nah_2:11, Nah_2:12. The lioness is Israel, the kingdom idealized and personified. The lionesses among whom she had lain down are the heathen kingdoms. The question asks why she had become as one of them and adopted their cruelty and ferocity.
What is thy mother? etc.; better, with the Vulgate, LXX; and Keil, Why did thy mother, a lioness, lie down among lionesses? The image may have been suggested by Gen_49:9 and Num_23:24, or perhaps also by Nah_2:11, Nah_2:12. The lioness is Israel, the kingdom idealized and personified. The lionesses among whom she had lain down are the heathen kingdoms. The question asks why she had become as one of them and adopted their cruelty and ferocity.
3And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men.
Jamieson-Fausset-Brown
3. young lion--Jehoahaz, son of Josiah, carried captive from Riblah to Egypt by Pharaoh-necho (2Ki 23:33).
3. young lion--Jehoahaz, son of Josiah, carried captive from Riblah to Egypt by Pharaoh-necho (2Ki 23:33).
The Pulpit Commentary
The whelp, as Eze_19:4 shows, is Jehoahaz, also known as Shallum (Jer_22:11), who "did evil" in the sight of the Lord (2Ki_23:32), the words that follow pointing to cruelty and oppression like that of Zedekiah. The passage finds a somewhat striking parallel in AEschylus, 'Agam.,' 695-715.
The whelp, as Eze_19:4 shows, is Jehoahaz, also known as Shallum (Jer_22:11), who "did evil" in the sight of the Lord (2Ki_23:32), the words that follow pointing to cruelty and oppression like that of Zedekiah. The passage finds a somewhat striking parallel in AEschylus, 'Agam.,' 695-715.
4The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt.
Jamieson-Fausset-Brown
4. The nations--Egypt, in the case of Jehoahaz, who probably provoked Pharaoh by trying to avenge the death of his father by assailing the bordering cities of Egypt (2Ki 23:29, 30).
in their pit--image from the pitfalls used for catching wild beasts (Jr 22:11, 12).
chains--or hooks, which were fastened in the noses of wild beasts (see on Eze 19:9).
4. The nations--Egypt, in the case of Jehoahaz, who probably provoked Pharaoh by trying to avenge the death of his father by assailing the bordering cities of Egypt (2Ki 23:29, 30).
in their pit--image from the pitfalls used for catching wild beasts (Jr 22:11, 12).
chains--or hooks, which were fastened in the noses of wild beasts (see on Eze 19:9).
The Pulpit Commentary
The nations also heard of him, etc. The fact that lies under the parable is that Egypt and its allies began to be alarmed as they watched the aggressive policy of Jehoahaz, as men are alarmed when they hear that a young lion is in the neighbourhood, and proceed to lay snares for him. In chains, etc.; literally, nose rings, such as were put into the nostrils of brutes or men (Eze_38:4; 2Ki_19:28; Isa_37:29). The mention of Egypt points to the deportation of Jehoahaz by Pharaoh-Necho (2Ki_23:34; Jer_22:11).
The nations also heard of him, etc. The fact that lies under the parable is that Egypt and its allies began to be alarmed as they watched the aggressive policy of Jehoahaz, as men are alarmed when they hear that a young lion is in the neighbourhood, and proceed to lay snares for him. In chains, etc.; literally, nose rings, such as were put into the nostrils of brutes or men (Eze_38:4; 2Ki_19:28; Isa_37:29). The mention of Egypt points to the deportation of Jehoahaz by Pharaoh-Necho (2Ki_23:34; Jer_22:11).
The Lion's Whelp Taken
5Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.
Jamieson-Fausset-Brown
5. saw that she had waited, and her hope was lost--that is, that her long-waited-for hope was disappointed, Jehoahaz not being restored to her from Egypt.
she took another of her whelps--Jehoiakim, brother of Jehoahaz, who was placed on the throne by Pharaoh (2Ki 23:34), according to the wish of Judah.
5. saw that she had waited, and her hope was lost--that is, that her long-waited-for hope was disappointed, Jehoahaz not being restored to her from Egypt.
she took another of her whelps--Jehoiakim, brother of Jehoahaz, who was placed on the throne by Pharaoh (2Ki 23:34), according to the wish of Judah.
The Pulpit Commentary
The second lion whelp is identified by Eze_19:9 with Jehoiachin. For some reason or other, probably because he, as having "slept with his fathers," was not so conspicuous an instance of retribution, Ezekiel passes over Jehoiakim.
The second lion whelp is identified by Eze_19:9 with Jehoiachin. For some reason or other, probably because he, as having "slept with his fathers," was not so conspicuous an instance of retribution, Ezekiel passes over Jehoiakim.
6And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured men.
Jamieson-Fausset-Brown
6. went up and down among the lions--imitated the recklessness and tyranny of the surrounding kings (Jr 22:13-17).
catch ... prey--to do evil, gratifying his lusts by oppression (2Ki 23:37).
6. went up and down among the lions--imitated the recklessness and tyranny of the surrounding kings (Jr 22:13-17).
catch ... prey--to do evil, gratifying his lusts by oppression (2Ki 23:37).
7And 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.
Jamieson-Fausset-Brown
7. knew ... desolate palaces--that is, claimed as his own their palaces, which he then proceeded to "desolate." The Hebrew, literally "widows"; hence widowed palaces (Is 13:22). Vatablus (whom Fairbairn follows) explains it, "He knew (carnally) the widows of those whom he devoured" (Eze 19:6). But thus the metaphor and the literal reality would be blended: the lion being represented as knowing widows. The reality, however, often elsewhere thus breaks through the veil.
fulness thereof--all that it contained; its inhabitants.
7. knew ... desolate palaces--that is, claimed as his own their palaces, which he then proceeded to "desolate." The Hebrew, literally "widows"; hence widowed palaces (Is 13:22). Vatablus (whom Fairbairn follows) explains it, "He knew (carnally) the widows of those whom he devoured" (Eze 19:6). But thus the metaphor and the literal reality would be blended: the lion being represented as knowing widows. The reality, however, often elsewhere thus breaks through the veil.
fulness thereof--all that it contained; its inhabitants.
The Pulpit Commentary
He knew their desolate palaces; literally, widows; but the word is used figuratively in Isa_13:22, in the sense of "desolate houses" (comp. Isa_47:8). So the Vulgate gives didicit viduas facere; and Keil adopts that meaning here, "he knew, i.e. outraged, the widows of Israel." The Revised Version admits it in the margin. The two words for "widows" and "palaces" differ in a single letter only, and there may have been an error in transcription. On the whole, I adhere to the Authorized Version and Revised Version (text). Currey explains, "He knew (i.e. eyed with satisfaction) his palaces," from which he had ejected their former owners, as his father Jeboiakim had done (Jer_22:15, Jer_22:16). Ewald follows the Targum in a various reading of the verb, and gets the meaning, "he destroyed its palaces." Interpreting the parable, we have Jehoiachin described as alarming Nebuchadnezzar and the neighbouring nations by his activity, and therefore carried off to Babylon as Jehoahaz lad been to Egypt. The young lion was to roar in chains, not on the "mountains of Israel."
He knew their desolate palaces; literally, widows; but the word is used figuratively in Isa_13:22, in the sense of "desolate houses" (comp. Isa_47:8). So the Vulgate gives didicit viduas facere; and Keil adopts that meaning here, "he knew, i.e. outraged, the widows of Israel." The Revised Version admits it in the margin. The two words for "widows" and "palaces" differ in a single letter only, and there may have been an error in transcription. On the whole, I adhere to the Authorized Version and Revised Version (text). Currey explains, "He knew (i.e. eyed with satisfaction) his palaces," from which he had ejected their former owners, as his father Jeboiakim had done (Jer_22:15, Jer_22:16). Ewald follows the Targum in a various reading of the verb, and gets the meaning, "he destroyed its palaces." Interpreting the parable, we have Jehoiachin described as alarming Nebuchadnezzar and the neighbouring nations by his activity, and therefore carried off to Babylon as Jehoahaz lad been to Egypt. The young lion was to roar in chains, not on the "mountains of Israel."
8Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit.
Jamieson-Fausset-Brown
8. the nations--the Chaldeans, Syrians, Moab, and Ammon (2Ki 24:2).
8. the nations--the Chaldeans, Syrians, Moab, and Ammon (2Ki 24:2).
9And 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.
Jamieson-Fausset-Brown
9. in chains--(2Ch 36:6; Jr 22:18). Margin, "hooks"; perhaps referring to the hook often passed through the nose of beasts; so, too, through that of captives, as seen in the Assyrian sculptures (see on Eze 19:4).
voice--that is, his roaring.
no more be heard upon the mountains--carrying on the metaphor of the lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated though his kingdom was impaired, was now to cease.
9. in chains--(2Ch 36:6; Jr 22:18). Margin, "hooks"; perhaps referring to the hook often passed through the nose of beasts; so, too, through that of captives, as seen in the Assyrian sculptures (see on Eze 19:4).
voice--that is, his roaring.
no more be heard upon the mountains--carrying on the metaphor of the lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated though his kingdom was impaired, was now to cease.
Thy Mother Is Like a Vine
10Thy mother is like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters.
Jamieson-Fausset-Brown
10. A new metaphor taken from the vine, the chief of the fruit-bearing trees, as the lion is of the beasts of prey (see Eze 17:6).
in thy blood--"planted when thou wast in thy blood," that is, in thy very infancy; as in Eze 16:6, when thou hadst just come from the womb, and hadst not yet the blood washed from thee. The Jews from the first were planted in Canaan to take root there [Calvin]. Grotius translates as the Margin, "in thy quietness," that is, in the period when Judah had not yet fallen into her present troubles. English Version is better. Glassius explains it well, retaining the metaphor, which Calvin's explanation breaks, "in the blood of thy grapes," that is, in her full strength, as the red wine is the strength of the grape. Ge 49:11 is evidently alluded to.
many waters--the well-watered land of Canaan (De 8:7-9).
10. A new metaphor taken from the vine, the chief of the fruit-bearing trees, as the lion is of the beasts of prey (see Eze 17:6).
in thy blood--"planted when thou wast in thy blood," that is, in thy very infancy; as in Eze 16:6, when thou hadst just come from the womb, and hadst not yet the blood washed from thee. The Jews from the first were planted in Canaan to take root there [Calvin]. Grotius translates as the Margin, "in thy quietness," that is, in the period when Judah had not yet fallen into her present troubles. English Version is better. Glassius explains it well, retaining the metaphor, which Calvin's explanation breaks, "in the blood of thy grapes," that is, in her full strength, as the red wine is the strength of the grape. Ge 49:11 is evidently alluded to.
many waters--the well-watered land of Canaan (De 8:7-9).
The Pulpit Commentary
Another parable comes close upon the heels of the first. Thy mother; sc. Judah or Jerusalem, as the mother of Jehoiachin, who is still in Ezekiel's thoughts, and is addressed by him. In thy blood. (For the comparison of the vine, see Eze_17:6.) No satisfactory meaning can be got out of the words, the nearest being "in thy life, thy freshness," the sap of the vine being thought of as its blood; and critics have been driven to conjectural readings or renderings. The Jewish interpreters, Targum, Rashi, Kimchi, and margin of Revised Version, give, "in thy likeness," sc. "like thee;" Keil, "in thy repose," sc. in the period of quiet prosperity. Hitzig boldly adopts a reading which gives, "a vine climbing on the pomegranate;" but (?). The many waters reproduce the imagery of Eze_17:5.
Another parable comes close upon the heels of the first. Thy mother; sc. Judah or Jerusalem, as the mother of Jehoiachin, who is still in Ezekiel's thoughts, and is addressed by him. In thy blood. (For the comparison of the vine, see Eze_17:6.) No satisfactory meaning can be got out of the words, the nearest being "in thy life, thy freshness," the sap of the vine being thought of as its blood; and critics have been driven to conjectural readings or renderings. The Jewish interpreters, Targum, Rashi, Kimchi, and margin of Revised Version, give, "in thy likeness," sc. "like thee;" Keil, "in thy repose," sc. in the period of quiet prosperity. Hitzig boldly adopts a reading which gives, "a vine climbing on the pomegranate;" but (?). The many waters reproduce the imagery of Eze_17:5.
11And 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.
Jamieson-Fausset-Brown
11. strong rods--princes of the royal house of David. The vine shot forth her branches like so many scepters, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurred such judgments.
stature--(Da 4:11).
among the thick branches--that is, the central stock or trunk of the tree shot up highest "among its own branches" or offshoots, surrounding it. Emblematic of the numbers and resources of the people. Hengstenberg translates, "among the clouds." But Eze 31:3, 10, 14, supports English Version.
11. strong rods--princes of the royal house of David. The vine shot forth her branches like so many scepters, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurred such judgments.
stature--(Da 4:11).
among the thick branches--that is, the central stock or trunk of the tree shot up highest "among its own branches" or offshoots, surrounding it. Emblematic of the numbers and resources of the people. Hengstenberg translates, "among the clouds." But Eze 31:3, 10, 14, supports English Version.
The Pulpit Commentary
The verse describes generally the apparent strength of the kingly line of David. The word for thick branches, which occurs again in Eze_31:3, Eze_31:10, Eze_31:14, is taken by Keil and Furst as meaning "thick clouds," as describing the height to which the tree grew. So the Revised Version (margin).
The verse describes generally the apparent strength of the kingly line of David. The word for thick branches, which occurs again in Eze_31:3, Eze_31:10, Eze_31:14, is taken by Keil and Furst as meaning "thick clouds," as describing the height to which the tree grew. So the Revised Version (margin).
12But 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.
Jamieson-Fausset-Brown
12. plucked up--not gradually withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment.
east wind--(See on Eze 17:10).
12. plucked up--not gradually withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment.
east wind--(See on Eze 17:10).
The Pulpit Commentary
The parable, like that of Eze_17:10, describes the sudden downfall of Jerusalem and the kingly house. The "dry ground" is Babylon, and the new "planting" indicates the deportation of Jehoiachin and the chief men of Judah.
The parable, like that of Eze_17:10, describes the sudden downfall of Jerusalem and the kingly house. The "dry ground" is Babylon, and the new "planting" indicates the deportation of Jehoiachin and the chief men of Judah.
13And now she is planted in the wilderness, in a dry and thirsty ground.
Jamieson-Fausset-Brown
13. planted--that is, transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon.
dry ... ground--Chaldea was well-watered and fertile; but it is the condition of the captive people, not that of the land, which is referred to.
13. planted--that is, transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon.
dry ... ground--Chaldea was well-watered and fertile; but it is the condition of the captive people, not that of the land, which is referred to.
14And 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.
Jamieson-Fausset-Brown
14. fire ... out of a rod of her branches--The Jews' disaster was to be ascribed, not so much to the Chaldeans as to themselves; the "fire out of the rod" is God's wrath kindled by the perjury of Zedekiah (Eze 17:18). "The anger of the Lord" against Judah is specified as the cause why Zedekiah was permitted to rebel against Babylon (2Ki 24:20; compare Jud 9:15), thus bringing Nebuchadnezzar against Jerusalem.
no strong rod ... sceptre to rule--No more kings of David's stock are now to rule the nation. Not at least until "the Lord shall send the rod of His strength ("Messiah," Psa 110:2; Is 11:1) out of Zion," to reign first as a spiritual, then hereafter as a literal king.
is ... and shall be for a lamentation--Part of the lamentation (that as to Jehoahaz and Jehoiakim) was matter of history as already accomplished; part (as to Zedekiah) was yet to be fulfilled; or, this prophecy both is a subject for lamentation, and shall be so to distant posterity.
14. fire ... out of a rod of her branches--The Jews' disaster was to be ascribed, not so much to the Chaldeans as to themselves; the "fire out of the rod" is God's wrath kindled by the perjury of Zedekiah (Eze 17:18). "The anger of the Lord" against Judah is specified as the cause why Zedekiah was permitted to rebel against Babylon (2Ki 24:20; compare Jud 9:15), thus bringing Nebuchadnezzar against Jerusalem.
no strong rod ... sceptre to rule--No more kings of David's stock are now to rule the nation. Not at least until "the Lord shall send the rod of His strength ("Messiah," Psa 110:2; Is 11:1) out of Zion," to reign first as a spiritual, then hereafter as a literal king.
is ... and shall be for a lamentation--Part of the lamentation (that as to Jehoahaz and Jehoiakim) was matter of history as already accomplished; part (as to Zedekiah) was yet to be fulfilled; or, this prophecy both is a subject for lamentation, and shall be so to distant posterity.
The Pulpit Commentary
Fire is gone out. The words are an echo of Jdg_9:15. Zedekiah's reign was to work destruction for his people, as that of Abimelech had done.
Fire is gone out. The words are an echo of Jdg_9:15. Zedekiah's reign was to work destruction for his people, as that of Abimelech had done.
THE HOLY BIBLE
Ezekiel
Chapter 19
Translated out of the original tongues, and with the former translations diligently compared and revised.
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