Judgments towards them A. M. 3410. B. C. 594. Ol. XLVI. 3. Anno S minations more than they, and at the time of thy reproach of hast justified thy sisters in all the daughters of Syria, and all Tarquinii Prisci, thine abominations which thou R. Roman., 23. hast done. 52 Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed 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. t 53 When I shall bring again their captivity, "the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them. 54 That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them. 55 When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. x a A. M. 3410. B. C. 594. Ol. XLVI. 3. Anno that are round about her, the Tarquinii Prisci, daughters of the Philistines, which R. Roman., 23. despise thee round about. b с 58 Thou hast borne thy lewdness and thine abominations, saith the LORD. 59 For thus saith the Lord GoD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant. e 60 Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting 56 For thy sister Sodom was not mentioned by thy mouth in the day of thy pride, 57 Before thy wickedness was discovered, as the Lord GOD. Jer. iii. 11; Matt. xii. 41, 42. See Isa. i. 9; ver. 60, 61. Jer. xx. 16.- -V Chap. xiv. 22, 23.—w Heb. for a report, or hearing. Heb. prides, or excellencies. -y2 Kings xvi. 5; 2 Chron. xxviii. 18; Isa. vii. 1; xiv. 28. Heb. Aram. Ver. 27. Or, spoil. ness, and uncharitableness; and these were sufficient the foundation of the world. Among the latter the to sink any city to the bottomless pit. Gospel was preached, first by Christ and his apostles, and since by persons raised up from among themselves. Verse 52. They are more righteous than thou] ap tetsuddaknah mimmech, “They shall be justified more than thou." They are less guilty in the sight of God, for their crimes were not accompanied with so many aggravations. This phrase casts light on Luke xviii. 14: "This man went down to his house justified rather than the other." Less blame in the sight of God was attached to him. He always had fewer advantages, and now he was a true penitent; while the other was boasting of what he had done, and what he had not done. Verse 60. I will remember my covenant] That is, the covenant I made with Abraham in the day of thy youth, when in him thou didst begin to be a nation. Verse 61. Thy sisters, thine elder and thy younger] The Gentiles, who were before the Jews were called, and after the Jews were cast off, are here termed the elder and younger sister. These were to be given to Jerusalem for daughters; the latter should be converted to God by the ministry of men who should spring out of the Jewish Church. The former, who were patriarchs, &c., profited by the Lamb who was slain from | But not by thy covenant.] This was the ancient covenant, the conditions of which they broke, and the blessings of which they forfeited; but by that new covenant, or the renewal to the Gentiles of that covenant that was made originally with Abraham while he was a Gentile, promising that in his seed all the nations of the earth_should be blessed; that covenant which respected the incarnation of Christ, and was ratified by the blood of his cross. Verse 63. When I am pacified toward thee] This intimates that the Jews shall certainly share in the blessings of the Gospel covenant, and that they shall be restored to the favour and image of God. And when shall this be? Whenever they please. They might have enjoyed them eighteen hundred years ago; but they would not come, though all things were then ready. They may enjoy them now; but they still choose to shut their eyes against the light, and contradiet and blaspheme. As they do not turn to the Lord, the veil still continues on their hearts. Let their elder brethren pray for them. This chapter begins with a new allegory or parable, 1-10; to which an explanation is immediately subjoined, 11-21. In the remaining verses the prophet, by a beautiful metaphor, makes an easy and natural transition to the Messiah, and predicts the security, increasing prosperity, and ultimate universality of his kingdom, 22-24. From the beauty of its images, the elegance of its composition, the perspicuity of its language, the rich variety of its matter, and the easy transition from one part of the subject to another, this chapter forms one of the most beautiful and perfect pieces of its kind that can possibly be conceived in so small a compass; and then the unexpected change from objects that presented nothing to the view but gloom and horror, to a prospect of ineffable glory and beauty, has a most happy effect. Every lowering cloud is dispelled, and the fields again smile in the beams of midday. The traveller, who this moment trembled as he looked around for shelter, now proceeds on his way rejoicing. A. M. 3410. B. C. 594. Ol. XLVI. 3. Tarquinii Prisci, AND ND the word of the LORD he set it in a city of mer- 2 Son of man, put forth a riddle, R. Roman., 23. and speak a parable unto the house of Israel; chants. planted it in e A. M. 3410. B. C. 594 Ol. XLVI. 3. Anno of Tarquinii Prisci, R. Roman., 23. 5 He took also of the seed the land, and a fruitful field; he placed it by great waters, and set it 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 ■ See ver. 12, &c. Heb. embroidering.- - 2 Kings Heb. put it in a field of seed. xxiv. 12. NOTES ON CHAP. XVII. Verse 2. Son of man, put forth a riddle] Riddle, rædsel or rædelr, Anglo-Saxon, from aɲeadan, to divine; a thing that must be curiously investigated and sifted, to find out the meaning; and hence, riddle, a sort of coarse sieve to clean corn, to separate coarse chaff and straws from the pure grain. An instrument formerly used for divination. This is not far removed from the Hebrew 'n chidah, from chad, to penetrate; not that which penetrates the mind, but which we must penetrate to find out the sense. See Verse 3. A great eagle] Nebuchadnezzar. Great wings] Extensive empire. xliv. 4. Deut. viii. 7, 8, 9.—————Isa. Ver. 14. Placed it by great waters] Put him under the protection of Babylon, situated on the confluence of the Tigris and Euphrates. And set it as a willow tree] Made him dependent on this city of great waters, as the willow is on humidity. Verse 6. A spreading vine of low stature] The Jewish state having then no height of dominion, it must abide under the wings or branches of the Chaldean king. Whose branches turned toward him, and the roots -under him] Zedekiah was wholly dependent on Nebuchadnezzar, both for his elevation to the throne, The cedar] The Jewish state and king. Verse 4. The top of his young twigs] The princes and his support on it. of Judah. Verse 7. Another great eagle] Pharaoh-hophra, or With great wings] Extensive dominion. The destruction of A. M. 3410. B. C. 594. Ol. XLVI. 3. Anno CHAP. XVII. great wings and many feathers: and, behold, this vine did bend Tarquinii Prisci, her roots toward him, and shot R. Roman., 23. forth her branches toward him, that he might water it by the furrows of her plantation. 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 wind toucheth it? it shall wither in the furrows where it grew. Jerusalem foretold. A. M. 3410. B. C. 594. Ol. XLVI. 3. Anno 14 That the kingdom might be base, that it might not lift itself up, but that by keeping Tarquinii Prisci, of his covenant it might stand. R. Roman., 23. 15 But he rebelled against him in sending his ambassadors into Egypt, " that 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? V 16 As I live, saith the Lord GOD, surely win the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. 17 Neither shall Pharaoh with his mightyarmy and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons: 18 Seeing he despised the oath by breaking 11 Moreover the word of the LORD came the covenant, when, lo, he had given his unto me, saying, hand, and hath done all these things, he shall not escape. 12 Say now to m the rebellious house, Know ye not what these things mean? tell them, Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon: 13 And hath taken of the king's seed, and made a covenant with him, P and hath taken an oath of him he hath also taken the mighty of the land: Ver. 15.-———i -i Heb. field.- 2 Kings xxv. 7.- Chap. xix. 12; Hos. xiii. 15.—m Chap. ii. 5; xii. 9. Ver. 3; 2 Kings xxiv. 11-16.- - 2 Kings xxiv. 17. 2 Chron. xxxvi. 13. Heb. brought him to an oath.Ver. 6; chap. xxix. 14. Heb. to keep his covenant, to stand to it. And many feathers] Numerous subjects. 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. 20 And I will a spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me. 12 Kings xxiv. 20; 2 Chron. xxxvi. 13.-u Deut. xvii. 16; Isa. xxxi. 1, 3; xxxvi. 6, 9. Ver. 9. Jer. xxxii. 5; xxxiv. 3; lii. 11; chap. xii. 13.- Jer. xxxvii. 7. Jer. lii. 4; chap. iv. 2. zi Chron. xxix. 24; Lam. v. 6.—a a Chap. xii. 13; xxxii. 3.b Chap. xx. 36. They are explained in this and the following Did bend her roots] Looked to him for support in verses. her intended rebellion against Nebuchadnezzar. Verse 8. It was planted in a good soil] Though he depended on Babylon, he lived and reigned as Nebuchadnezzar's vicegerent in the land of Judea. Verse 9. Shall it prosper ?] Shall Zedekiah succeed in casting off the yoke of the king of Babylon, to whom he had sworn fealty? Shall he not pull up the roots] Nebuchadnezzar will come and dethrone him. And cut off the fruit] The children of Zedekiah. The leaves] All the nobles; all shall perish with Zedekiah. Verse 10. Shall-utterly wither] The regal government shall be no more restored. Zedekiah shall be the last king, and the monarchy shall finally terminate with him. Verse 12. Know ye not what these things mean?] Verse 14. That the kingdom might be base] Have no political consequence; and at last sink into a miserable government under Gedaliah. Verse 15. Sending his ambassadors into Egypt] Zedekiah must have sent his ambassadors into Egypt, between the sixth month of his sixth year, and the fifth month of his seventh year. Compare chap. viii. 1, with chap. xx. 1.-See Newcome. Verse 16. In the midst of Babylon he shall die.] His eyes were put out; he was carried to Babylon, and never returned. Verse 18. Seeing he despised the oath] This God particularly resents. He had bound himself by oath, in the presence of Jehovah, to be faithful to the covenant that he made with Nebuchadnezzar, and he took the first opportunity to break it; therefore he shall not escape. Verse 20. I will spread my net upon him] See the note on chap. xii. 13. The prosperous reign of A. M. 3410. OL. XLVI. 3. A. M. 3410. B. C. 594. OL. XLVI. 3. Anno 21 And all his fugitives with will I plant it: and it shall bring all his bands shall fall by the forth boughs, and bear fruit, and Tarquinii Prisci, sword, and they that remain shall be a goodly cedar and under Tarquinii Prisci, R. Roman., 23. be scattered toward all winds: it shall dwell all fowl of every and ye shall know that I the LORD have wing; in the shadow of the branches thereof spoken it. shall they dwell. R. Roman., 23. 24 And all the trees of the field shall know that I the LORD i have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and 23 In the mountain of the height of Israel have done it. Jer. xxiii. 5; Zech. iii. 8. & Isa. ii. 2, 3; chap. xx. 40; Mic. iv. 1. See chap. xxxi. 6; Verse 21. All his fugitives] All who attempted to escape with him, and all that ran to Egypt, &c., shall fall by the sword. Verse 22. I will also take of the highest branch of the high cedar] I will raise up another monarchy, which shall come in the line of David, namely, the Messiah; who shall appear as a tender plant, as to his incarnation; but he shall be high and eminent; his Church, the royal city, the highest and purest ever seen on the face of the earth. Verse 23. In the mountain of the height of Israel] He shall make his appearance at the temple, and found his Church at Jerusalem. Shall bring forth boughs] Apostles, evangelists, and their successors in the Gospel ministry. And bear fruit] Multitudes of souls shall be converted by their preaching. And under it shall dwell all fowl of every wing] All the nations of the earth shall receive his Gospel. In the shadow of the branches thereof shall they dwell.] Trust in him alone for salvation, and be saved in their trusting. 1 Verse 24. All the trees of the field shall know] All the people of Israel and of Chaldea. I the Lord have brought down the high tree] Have dethroned Jehoiachin. Have exalted the low tree] Put Zedekiah, brother of Jehoiachin, in his place. Have dried up the green tree] Zedekiah, who had numerous children, but who were all slain before his eyes at Riblah. And have made the dry tree to flourish] Have raised up a rod out of the stem of Jesse, the family of David being then apparently dried up and extinct. This was the promised Messiah, of the increase and government of whose kingdom and peace there shall be no end; upon the throne of David, and upon his kingdom, to order and establish it with judgment and with justice, from henceforth, even for ever. THE ZEAL OF THE LORD OF HOSTS WILL PERFORM CHAPTER XVIII. The Jews, in Ezekiel's time, complained of God's dealing hardly with them in punishing them for the sins of their forefathers, 1, 2; their temporal calamities having been long threatened as the consequence of the national guilt, (Jer. xv. 4, &c. ;) and, from the general complexion of this chapter, it appears that the Jews so interpreted the second commandment of the Decalogue and other passages of like import, as if the sins of the forefathers were visited upon the children, independently of the moral conduct of the latter, not only in this world, but in that which is to come. To remove every foundation for such an unworthy idea of the Divine government, God assures them, with an oath, that he had no respect of persons, 3, 4; strongly intimating that the great mysterics in Providence, (mysterious only on account of the limited capacity of man,) are results of the most impartial administration of justice; and that this would be particularly ma nifested in the rewards and punishments of another life; when every ligament that at present connects societies and nations together shall be dissolved, and each person receive according to his work, and bear his own burden. This is illustrated by a variety of examples: such as that of a just or righteous man, 5-9; his wicked son, 10-13; and again the just son of this wicked person, 14-20. Then a wicked man repenting, and finding mercy, whose former wickedness shall be no impediment to his salvation, 21-23; and a righteous man revolting, and dying in his sins, whose former righteousness shall be of no avail, 24. The conduct of the Divine Providence is then vindicated, 25-29; and all persons, without any exception, most earnestly exhorted to repentance, 30, 31; because the Lord hath no pleasure in the death of the sinner, 32. As the whole of this chapter is taken up with the illustration of a doctrine nearly connected The children shall not bear CHAP. XVIII. the iniquity of their fathers. with the comfort of man, and the honour of the Divine government, the prophet, with great propriety, lays aside his usual mode of figure and allegory, and treats his subject with the utmost plainness and per· spicuity. 2 What mean ye, that ye use R. Roman., 23. this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge? 3 As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel. 4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. 7 And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment; k 8 He that hath not given forth upon usury, neither hath taken any increase, that hath with5 But if a man be just, and do that which drawn his hand from iniquity, hath executed is lawful and right, true judgment between man and man, 1 h Exod. xxii. 26; Deut. xxiv. 12, 13.- Deut. xv. 7, 8; Isa. lviii. 7; Matt. xxv. 35, 36. Exod. xxii. 25; Lev. xxv. 36, 37; Deut. xxiii. 19; Neh. v. 7; Psa. xv, 5. Deut. i. 16; Zech. viii. 16. paid them no religious adoration; has trusted in them for nothing, and has not made prayer nor supplication before them. 3. Neither hath defiled his neighbour's wife] Has had no adulterous connexion with any woman; to which idolatrous feasts and worship particularly led. NOTES ON CHAP. XVIII. Verse 2. The fathers have eaten sour grapes, and the children's teeth are set on edge ?] We have seen this proverb already, Jer. xxxi. 29, &c., and have considered its general meaning. But the subject is here proposed in greater detail, with a variety of circumstances, to adapt it to all those cases to which it should 4. Neither hath come nigh to a menstruous woman] apply. It refers simply to these questions: How far Has abstained from the use of the marriage-bed during can the moral evil of the parent be extended to his off-the periodical indisposition of his wife. This was abspring? And, Are the faults and evil propensities of solutely forbidden by the law; and both the man and the parents, not only transferred to the children, but the woman who disobeyed the command were to be put punished in them? Do parents transfer their evil na- to death, Lev. xx. 18. For which Calmet gives this ture, and are their children punished for their offences? reason: "It has been believed, and experience confirms Verse 3. As I live, saith the Lord God, ye shall not it, that the children conceived at such times are either have occasion any more to use this proverb in Israel.] leprous, or monsters, or deformed by their diminutiveI will now, by this present declaration, settle this ques-ness, or by the disproportion of their members." There tion for ever. And hence God has sworn to what follows. After this, who will dare to doubt the judgment pronounced! Verse 4. All souls are mîne] Equally so; I am the Father of the spirits of all flesh; and shall deal impartially with the whole. The soul that sinneth, it shall die.] None shall die for another's crimes; none shall be saved by another's righteousness. Here is the general judgment relative to the righteousness and unrighteousness of men, and the influence of one man's state on that of another; particularly in respect to their moral conduct. are other reasons for this law, should those of the learned commentator be found invalid. Verse 7. 5. Hath not oppressed any] Has not used his power or influence to oppress, pain, or injure another. 6. Hath restored to the debtor his pledge] Has carefully surrendered the pawn or pledge when its owner came to redeem it. As the pledge is generally of more worth than that for which it is pledged, an unprincipled man will make some pretence to keep it; which is highly abominable in the sight of God. 7. Hath spoiled none by violence] Either by robbery or personal insult. For a man may be spoiled Verse 5. If a man be just, and do that which is law-both ways. ful and right] If he be just or holy within, and do 8. Hath given his bread to the hungry] Has been what is according to law and equity. What is meant kind-hearted and charitable; especially to them that are by this, is immediately specified. in the deepest want. Verse 6. 1. Hath not eaten upon the mountains] Idolatrous worship was generally performed on mountains and hills; and those who offered sacrifices feasted on the sacrifice, and thus held communion with the idol. 2. Neither hath lifted up his eyes to the idols] Hasbeneshech lo yitten. 9. Hath covered the naked with a garment] Has divided both his bread and his clothing with the necessitous. These are two branches of the same root. Verse 8. 10. Hath not given forth upon usury] nasach signifies |