CHAP. XXI.
The prophet, predicting the indiscriminate slaughter made by the Lord's sword, in Israel, is commanded to sigh bitterly, for a sign, 1-7. Another prophecy to the same effect, 8-17. Nebuchadnezzar in suspense, whether to attack Rabbath or Jerusalem, is determined by divination to march against Je
world around them; that they may be his people "to shew forth his praise." Yet, if we look back to the important season, when we were first awakened to a sense of our guilt and danger; and remember our reluctance to part with our idolized interests, pleasures, and pursuits; and to bear the requisite cross, reproach, and self-denial: if we consider the opposition that our hearts made to the humbling doctrines and holy precepts of God's word; or our procrastination, and the sins which we committed against the convictions of our consciences, and the strivings of the Holy Spirit: we shall be constrained to confess, that the Lord "wrought with us, for his own name's sake," and "for the glory of his grace;" or he would have left us even then to our own perverseness and rebellion, or have cut us off in his righteous indignation.
For many of us are conscious, that, at no moment of our lives, did more of the enmity of our hearts against God, and his authority and sovereignty appear, than just before he made us willing by his power, to leave all and follow Christ.
V. 10-49.
It has been repeatedly observed, that the believer, all his journey through, is conscious of many evils in his heart, temper, and conduct; and is continually constrained to confess, that he never could have escaped destruction, if God had not "wrought with him for his own name's sake, and not according to his own doings." He has deserved wrath in numberless instances: and he would have turned back and perished a thousand times over, had it been possible, if he had been left to himself.
He is therefore more and more disposed to "remember his ways and doings, and to loathe and abhor himself," and to give the whole glory of his salvation, from first to last, to the mere mercy and dist distinguishing grace of God alone.
And when he enters heaven, that happy land of promise, (which differs from Canaan, bellion, pollution, enemies, and sufferings are thence for ever excluded;) he is prepared to "cast his crown before the throne, throne," and praise redeeming love; and to offer spiritual sacrifices, in that holy mountain, suited to his obligations, and to the boundless love of his God and Sav
ior.
as re
In like manner, had not God "wrought for his own name's sake," his visible church must long since have been destroyed: but his honor is concerned in its preservation, lest his name should be profaned amongst idolaters and infidels. The Lord has given us his oracles and ordinances, his law and his gospel, for the rule of our conduct and the foundation of our hope: and they are suited, in the proper use of them, to promote our present comfort, and to direct us in the way to everlasting life.
He has also given us his holy sabbaths, his own day to be kept holy, as a sign of our relation to him our Creator and Redeemer; and that, in rendering him on it the worship due to his name, we may receive from him the sanctifying grace of his Holy Spirit, to "purify us unto himself a peculiar people zealous of good works." But wherever we look, we observe multitudes that are called Christians, who do not walk in his statutes, but despise his judgments, and greatly pollute his sabbaths. For their hearts go after their idols: worldly gain, sensual or dis
sipated pleasure, or other carnal objects, are eagerly pursued even on the Lord's day: and if men serve the devil, the world, and the flesh on this holy day; we cannot suppose, that they serve any better master on other days.
Alas! it is a very small remnant, even in this highly favored land, who delight in sanctifying the day of God, because they honor and love his ordinances, truths, and precepts: and this remnant are despised as precise and narrow-minded, for obeying the plain word of God, which others generally profess to believe. Thus from time to time, the church, or different parts of it, become greatly corrupted in every respect: and the Lord gives up immense numbers to follow their own traditions, lusts, and delusions, until their very gifts and services become their greatest abominations.
At length he executes his judgments upon them. as he did on Israel in the wilderness; and, having by severe discipline destroyed many of the rebels from among them, and reformed the remainder, he charges them "not to walk in the statutes of their fathers, but to keep his judgments and do them." Then perhaps for a time spiritual religion revives: but soon the power of godliness begins to decline, dangerous errors and heresies, abominable idolatries, or immoralities creep in; and it again becomes necessary by judgments and corrections to plead against them; again to "purge out the rebels from among them," and to bring forth a company refined as gol gold from the furnace; or else to take away their privileges from them, and confer them on some other people.
In these ways, God has from the beginning wrought with his church "for his name's sake;" and has purified her from time to time, instead of utterly destroying her: and his word engages and his honor requires, that he should still have a people on earth; earth; that "the gates of hell should never prevail against" his church; and that his cause should finally prevail. But those who remain so insensible and wicked
amidst the means of grace, as to cast off his worship, that they may be like the heathen to serve wood and stone, or to live "without Christ" and "without God in the world," may be assured, that they will never prosper in such an impious project. With "a mighty hand and an out-stretched arm," the Lord will assert his authority; and if idolatrous Israelites were so severely dealt with, of how much sorer punishment will apostates from Christianity be thought worthy!
The same gracious dispensation, which ensures the salvation of every believer, denounces deeper condemnation on the unbelieving and rebellious: if the rod of the covenant do not bring men to repentance, and to walk with God according to the gracious tenor of it; he will execute upon them the punishment due to the despisers of it: and if any part of his vineyard become a forest of unfruitful trees, he will soon burn it up with unquenchable fire.
Men often deride or revile the truths of God, as if they were obscure and unintelligible; when in fact they understand so much of them, as to hate the light which condemns them. But, whilst others cavil at God's word, or form projects of rebellion: it is our wisdom to humble ourselves before him, and to beg of him to glorify himself in our salvation.
2 Son of man, a set thy face toward Jerusalem, band drop thy word toward the holy places, and prophesy against the land of Israel;
3 And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked.
4 Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh, from the south to the north;
5 That all flesh may know, that I the Lord have drawn forth my sword out of his sheath: it shall not return any more.
6 * Sigh therefore, thou son of man with the breaking of thy loins; and with bitterness sigh before their eyes.
a 4:3,7. 20:46. 25:2. 28:21. 29: |g 6:11-14. 7:2. 20:47.
2. 38:2. Eph. 6:19.
b Deut. 32:2. Am. 7:16. Mic. 2:6. marg .
с 4:7. 6:2. 20:46. 36:1. Jer. 26: 11,12. Acts 6:13.14.
d 5:8. 26:3. Jer. 21:13. 50:31. 51:25. Nah. 2:13. 3:5.
e 9-11,19. 5:12 14:17,21. Ex. 15:9. Lev. 26:25,33. Deut. 32: 41,42. Ps. 17:13. Is. 10:5. 34: 5. Jer. 47:6,7. 51:20. Zeph. 2:12. Zech. 13:7.
f9:5,6. Job 9:22,23. Ec. 9:2. Jer. 15:2-4.
h 20:48. Num. 14:21-23. Deut. 29:24-23. 1 Kings 9:7 -9.
i 30. 1 Sam. 3:12. Is. 45:23. 55:11. Jer. 23:20. Nah, 1:9. k 12. 6:11. 9:4. Is. 22:4. Jer. 4:19. 9:17-21. John 11:33. -35.
1 Is. 16:11. 21:3. Jer. 30:6. Dan. 5:6. 8:27. Nah. 2:10. Hab. 3:16.
m 4:12. 12:3-5. 37:20. Jer. 19:10.
NOTES.
7 And it shall be, when they say unto thee, "Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and
all hands shall be feeble, and every spirit shall faint, and all knees shall be * weak as water: behold, it cometh, and shall be brought to pass, saith the Lord God.
8 Again the word of the Lord came unto me, saying,
9 Son of man, prophesy, and say, Thus saith the LORD; Say, t A sword, a sword is sharpened, and also furbished:
10 It is sharpened to make a sore slaughter; * it is furbished that it may glitter: should we then make mirth? tit contemneth the rod of my son, as every tree.
11 And he hath given it to be furbished, that it may be handled: this sword is
n 12:9-11. 20:49. 24:19.
o 7:26. 2 Kings 21:12. Is. 7:2. 28:19. Jer. 6:22-24. 49:23. p Ex. 15:15. Deut. 20:8. marg. Josh. 2:9-11. 5:1. 2 Sam. 17:10. Nah. 2:10.
q Job 4:3,4. Is. 35:3. Jer. 50:43. Luke 21:26. Heb. 12:12.
r Lev. 26:36. Is. 13:7. Jer. 8:18. Lam. 5:17.
t 3,15,28. Deut. 32:41,42. Job 20:25. Is. 66:16. Jer. 12:12. 15:2. Am. 9:4.
u Ps. 7:11-13. Is. 27:1. 34:5,6. x Jer. 46:4. Nah. 3:3. Hab. 3:11.
y Esth. 3:15. Ec. 3:4. Is. 5:12 -14. 22:12-14. Am. 6:3-7. Nah. 1:10. Luke 21:34,35. † Or, it is the rod of my Son; it despiseth every tree. 20:47. Ps. 2:7-9.110:5,6. Rev. 2:27. 12:22-28. 1 Pet. z 25-27. 19:11-14. 2 Sam. 7:14. Ps. 89:26-32,38-45.
* Heb. go into water.
marg . s 7:2-12. 4:7.
7:17.
carried captive to Babylon, or migrated into Egypt and other countries. But if any righteous persons fell by the sword, the famine, or the pestilence: as they were removed from the evil to come, to a better world, in mercy not in anger, all the promises and emblems, respecting the Lord's special regard to them, might be sufficiently verified. Thus Josiah, though slain in battle, went down to the grave in peace. ( Marg . Ref . f-i. - Notes, 2 King3 22: 15-20.23:29,30.)
CHAP. XXI. V. 2-5. These verses evidently explain the parable at the close of the former chapter. ( Marg . Ref . a-c.- Notes , 20: 45-49.) Jerusalem and the land of Israel were intended by "the forest of the south field." The holy places either mean the temple and its courts; or the temple, the holy city, and the holy land. The Lord, who had so long been known by the princes of Judah "as a sure Refuge," ( Note , Ps . 48:2,3.) was at length turned against them, and was about to draw his sword, "to cut off both the righteous and the wicked." As he had determined on this in-sigh deeply and frequently, in the presence of
discriminate slaughter and devastation, he would commission his sword, (that is, the Chaldean army, the same as the fire , which was "to devour both the green and the dry trees," 20:47.) to go forth against all flesh, throughout the whole extent of the land. ( Marg . Ref . d, e.- Notes , 9,10,19-22.) Thus the Jews, and indeed all nations, might know, that this destruction was not fortuitous, or merely the effect of man's policy, ambition, or revenge: but that God had decreed it against a rebellious people, which had filled up the measure of their iniquities. - The words, "I will cut off
V. 6, 7. To give these awful predictions the greater emphasis, the prophet was ordered to
the elders, or of the captive Jews; as if his heart would break, or his loins were racked with pain, like the anguish of a woman in travail: as afterwards he was ordered to "cry and howl" for the same reason. (12) And when the people inquired of him the cause or meaning of his bitter sighs and groans, he was ordered to answer them, that they were extorted by the tidings which he heard, and which they would soon hear, of the invasion of Judah, and of the siege and destruction of Jerusalem: for these events, which were just at hand, would exceedingly distress and intimi
from thee the righteous and the wicked," can-date the whole company, and deprive them of not mean, that every individual would be slain; all courage, strength, and spirits. ( Marg . Ref . but all would be cut off from the land of Is-- Notes , 7:16-19. Jer. 23:9-12, v. 9. Hab. 3: rael, though not out of the land of the living: 16.)
however, they militate very strongly against those, who explain the eighteenth chapter, and similar passages, of an exact discrimination observed in these calamities between the righteous and the wicked. ( Notes , 9:3-7. 18:3,4.) Many of the pious Jews were preserved from death during these judgments; but probably not all, nor they only: yet they were all "cut off from the land of Israel," so that not one remained in it; for all the survivors were either VOL. IV.
V. 9, 10. The sword of war was given into the hands of the Chaldeans by the just indignation of God: and it was "sharpened," that it might do the more terrible execution; and "furbished," that its very glittering might cause the greater alarm. The Jews it seems thought that divine vengeance was become as a sword, which had grown dull and rusty in the scabbard: but they would soon learn, that it was made ready for use, and would be employed [529
sharpened, and it is furbished, to give it into the hand of the slayer.
12 Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: * terrors by reason of the sword shall be upon my people: * smite therefore upon thy thigh.
13 Because it is da trial, and what if the sword e contemn even the rod? fit shall be no more , saith the Lord GOD.
14 Thou therefore, son of man, prophesy, and & smite thine + hands together, and let the sword be doubled the third time, the sword of the slain; it is the sword of the great men that are slain, which entereth into their privy chambers.
15 I have set the point of the sword * against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is " wrapped up for the slaughter.
16 m Go thee one way or other, either
a 19. Jer. 25:9,33. 51:20-23. b 6. 9:8. 30:2. Jer. 25:34. Joel 1:13. Mic. 1:8.
Or, they are thrust doon to the sword with my people.
с 14. 6:11. Jer. 31:12.
† Or, When the trial hath been, what then? shall they not also belong to the despising rod? d Job 9:23. 2 Cor. 8:2.
e 10,25.
f 27.
g 17. 6:11. Num. 24:10.
Heb. hand to hand.
h Lev. 26:21,24. 2 Kings 24:1, 10-16. 25:1, &c. Dan. 3:19. 1 8:12. 1 Kings 20.30. 22:25. Am. 9:2.
Or, glittering, or, fear. k 22. 15:7. Jer. 17:27. 17. 20:47.
Or, sharpened. 9-11. m 4,20. 14:17. 16:46. n Gen. 13:9.
against them. Was it then a time for them to rejoice and indulge in sensual mirth, or to deride the threatenings of God? and did not their circumstances rather call on them to join the prophet in sighs and lamentations? ( Marg . Ref . t-y.-Notes, Is. 5:11-17, υυ . 11,12,18,19. 22:8-14. 28:12—15. Am . 6:3-8.)
It contemneth , &c. (10) 'It makes no distinc'tion between the sceptre and common wood; 'between the branches of the royal family, de'scended from David and Solomon, whom I 'honored with the title of being my sons, (Ps. '89:26. 2 Sam . 7:14.) and the meanest of the 'people.' Lowth . (Marg. Ref . z.) Nebuchadnezzar would disregard Israel's relation to JEHOVAH, ( Note , Ex . 4:22,23.) as well as the sceptre in the hand of David's descendants; and the sword of God's righteous vengeance would cut down Zedekiah and his family, like any other of the trees of the forest. Or, “It is the rod of my Son, it despiseth every tree." ( Marg . and Ref .) The rod of the Son of God, by which he destroys his enemies, would pay no regard to any of the trees in that devoted forest.
V. 11, 12. Marg . and Marg . Ref . Notes , 6, 7,14,19-22. 6:11.
V. 13. These events would be a grievous trial of the faith and patience of God's people; or rather, a trial of the Jews and their rulers, whether they would repent or not. And if the sword despised even the rod or sceptre in the hands of Zedekiah, what would be the event? Truly that sceptre would fall from his hands, the temporal kingdom in David's family would cease, and Jerusalem would be desolated. ( Marg . and Marg . Ref . Note , 9,10.) - Ezekiel, moved with compassion, thus complaineth, 'fearing the destruction of the kingdom, which 'God had confirmed to David and his posterity 'by promise; which promise God performed, 'although here it seemed to man's eye, that it 530]
on the right hand, " or on the left, whithersoever thy face is set.
17 I will also smite mine hands together, Pand I will cause my fury to rest: I the Lord have said it .
[Practical Observations.]
18 The word of the LORD came unto me again, saying,
19 Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city.
20 Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.
21 For the king of Babylon stood at the ** parting of the way, at the head of the two ways, " to use the divination: he made his tt arrows bright, he consulted with #images, he looked in the liver.
Heb. set thyself, take the left | Prov. 16:33. 21:1. hand .
ο 14. 22:13. Num. 24:10.
p 5:13. 16:42. Deut. 28:63. Is. 1:24. Zech. 6:8.
q 4:1-3. 5:1,&c. Jer. 1:10. r25:5. Deut. 3:11. 2 Sam. 12: 26. Jer. 49:2. Am. 1:14. Rabbah.
$ 2 Sam. 5:9. 2 Chr. 26:9. 32: 5. 33:14. Ps. 48:12,13. 125: 1,2. Is. 22:10. Lam. 4:12.
** Heb. mother of, &c.
u Num. 23:23. Deut. 18:10. 1 Sam. 15:23. Prov. 16:10. margins. Acts 16:16. †† Or, knives.
Heb. teraphim. Gen. 31:19, 30. marg. Judg. 17:5. 18:14, 18,20,24. 2 Kings 23:24. marg. Hos. 3:4. 4:12. Zech. 10:2 marg .
'should utterly perish.' ( Note , 25-27, v. 27.) V. 14. Marg . and Marg . Ref . g.- Notes , 17. Num . 24:10,11 . - Be doubled , &c.] This is by some interpreted to signify, that the third invasion of Nebuchadnezzar would complete the ruin of Jerusalem. He had taken Jehoiakim captive, and then Jeconiah, and at the third time he would take Zedekiah, and lay the city in ruins and desolate the land. But perhaps it only refers to the repeated prophecies concerning the sword which was coming on the land. Let the stroke be repeated twice and 'thrice, that is oftentimes.... (Job 33:29.)' Lowth . ( Marg . Ref . h.) This sword would especially enter into the chambers of the great men, where they concealed their idolatries and iniquities; as they were the ringleaders in rebellion, and would by no means escape. ( Marg . Ref . i. 1 Kings 22:24,25.)
V. 15. The point of this sword, exciting terror and multiplying destruction, would appear at all the gates of Jerusalem; so that the inhabitants would not have a single way left for them to escape. ( Marg . and Marg . Ref .)
It is made bright.] 'The Hebrew reads here 'and ver . 10, "It is made like lightning." The 'same metaphor which we read in Virgil: Va ' ginaque eripit ensem fulmineum : He drew his 'sword which did like lightning blaze.' Lowth. - Wrapped up.] That it might not lose its edge or polish, till it was to be used. Or "sharpened." Marg . (11.) It occurs no where else in scripture.
V. 16. The sword is here addressed, by a bold figure, as a messenger that was to go and execute the commission of God on every side. ( Marg . and Marg . Ref . Notes , 19-22: 14:13 -21, v. 17. Jer. 47:6,7.)
V. 17. The Lord thus emphatically declared his purpose of encouraging and prospering the besiegers, till he had taken full vengeance
22 At his right hand was the divination for Jerusalem, to appoint * captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint batter ing rams against the gates, to cast a mount, and to build a fort.
23 And it shall be unto them yas a false divination in their sight, + to them that have sworn oaths: a but he will call to remembrance the iniquity, that they may be taken.
24 Therefore thus saith the Lord GoD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings
Or, battering rams. Heb. rams. 4:2.
▼ Ex. 32:17,18. Josh. 6:10,20, 1 Sam. 17:20. Job 39:25. Jer. 51:14.
x Jer. 32:24. 33:4.52:4.
y 11:3. 12:22. Is. 28:14,15.
Or, for the oaths made unto them.
z 17:13-19. 2 Chr. 36:13.
a 2 Kings 24:20, 25:1-7. Jer. 52:3-11.
b 24. 29:16. Num. 5:15. Kings 17:18. Rev. 16:19.
c 16:16,&c. 22:3-12,24-31.23: 5,&c. 24:7. Is. 3:9. Jer. 2: 34. 3:2. 5:27,28. 6:15. 8:12. 9:2-7. Hos. 4:2. Mic. 3:10 -12.
on the Jews. ( Marg . Ref . 14.- Notes , 5:13. 22:13.)
V. 19-22. The prophet was here ordered still more plainly to declare, that "the sword of the king of Babylon" was intended by all these metaphors. He must describe on a tile, a parchment, or the ground, the road from Babylon to a place, where it was parted into two roads, one leading to Jerusalem, the other to Rabbath the capital city of the Ammonites. ( Marg . Ref . r.- Notes , 29-32. 25:2-7. Jer. 49: 1-5. Am . 1:13-15.)-As the people of Judah confided in the fortifications of Jerusalem, and were about to retire within them; so they were called "Judah in Jerusalem the defenced." (Marg.
Ref . s, t.) -This plan would represent the conduct of Nebuchadnezzar. For that prince would march his army from Babylon, intending to destroy both Rabbath and JerusaJem, but undetermined which he should first attack; so that when he came to the parting of the roads, neither his policy nor his resentment decided his measures, but he had recourse to divination. ( Marg . and Marg . Ref . u.-Note, Is. 47:12-15.) This was an appeal to some superior power to determine for him; conducted with many superstitious and idolatrous rites.
Three kinds of augury or divination seem to have been used on this occasion. 'They wrote on several arrows the names of 'the cities they intended to assault; and then, 'putting them all together promiscuously in a 'quiver, they drew them out thence as lots are 'drawn; and that city whose name was writ on 'the arrow first drawn, was the city they first 'made war upon.' Jerom in Lowth. He 'mingled his arrows.' Vulgate . The teraphim, or little images, that were carried with them, were consulted as oracles; some artificial answer was supposed to be returned by them: ( Marg . and Ref .
Judg . 17:5.- Notes , Gen. 31:19. Hos. 3:4,5, v. 4.) and, having offered sacrifices, the priests or augurs examined the intestines, especially the liver; from the state of which, in different animals, whether mutilated or complete, sound or unsound, or from its color, they grounded their decisions, according to signs and marks laid down among them. The Lord, however, so overruled it, that all these inquiries concurred in determining Nebuchadnezzar to march against Jerusalem, rather than Rabbath. And when
your sins do appear; because I say , that ye are come to remembrance, dye shall be taken with the hand.
25 And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end,
26 Thus saith the Lord GOD; move the diadem, and take off the crown; this shall not be the same: hexalt him that is low, and abase him that is high.
27 I will overturn, overturn, overturn it: and it shall be no more , until he come whose right it is; and I will give it him . d Is. 22:17,13. Jer. 15:2. Am. 2:21,22. Heb. 12:26,27.
9:1-3.
e 17:19. 2 Chr. 36:13. Jer. 24:8. 52:2.
f29. 7:6. 30:3. 35:5. Ps. 7: 9. 9:5,6. Jer. 51:13.
g 12:12,13. 16:12. 2 Kings 25: 6,7,27,28. Jer. 13:18. 39:6,7. 52:9-11,31-34. Lam. 5:16. h 1 Sam. 2:7,8. Ps. 75:7. 113:7, 8. Luke 1:52.
Heb. Perverted, perverted, perverted will I make it. Hag.
i 17:22,23. 34:23. 37:24,25. Gen. 49:10. Num. 24:19. Ps. 2:6. 72:7-10. Is. 9:6,7. Jer. 23: 5,6 . 30:21. 33:15,16,21,26. Dan. 2:44. 9:25. Hos. 3:5. Am. 9:11,12. Mic. 5:2. Hag. 2:7. Zech. 6:12,13. 9:9. Mal 3:1. 4:2. Matt. 28:18. Luke 1:32,69. 2:11: John 1:49. Eph. 1:20-22. Phil. 2:9,10. 1 Pet. 3:22. Rev. 19:11-16.
this was settled, he appointed captains, and prepared every thing for the siege of that city. ( Marg . and Marg . Ref . v, x.)
V. 23. The Jews would treat these predictions as false; and disregard all the hostile preparations of the Chaldeans, as if they were no more to be feared than their delusive divinations. They especially, who had sworn allegiance to Nebuchadnezzar, (along with Zedekiah,) and had broken their oaths, and sworn others to the king of Egypt, would be so infatuated as to despise all warnings. Thus they would be delivered into the hands of Nebuchadnezzar, who would remember against them their perfidy and perjury, and avenge himself on them for it. ( Marg . and Marg . Ref . -See on Note , 17:15-21.)
V. 24. The notorious sins of the Jews of that generation, which shewed that all their doings were contaminated by impiety and iniquity, had caused the sins of their fathers also to be remembered against them, and rendered it requisite for the glory of God, that they should be delivered into the hands of their enemies - Because your sins cry to heaven for 'vengeance, ye shall fall into the hands and 'power of the king of Babylon.' Lowth . ( Marg . Ref . )
V. 25-27. The Lord, by his prophet, next addressed himself immediately to Zedekiah, as the head of the conspiracy against his authority. He had shewn his impiety and iniquity, especially in violating his solemn oath, and revolting from the king of Babylon. (See on Note , 23.) But the day was come, when his crimes would meet with condign punishment; and his iniquity and that of his people, would be terminated by their ruin. ( Marg .
Ref . -Notes , 7:5-11. 12:8-15.) The Lord had Ref.e -g: given commandment to divest him of the insignia of royal authority, and to reduce him to the condition of a blind wretched captive: when he would not appear "the same" person that he had been; or the authority would not be in "the same" hands.
Jeconiah, who was then low in a prison, would again be exalted, and his family would prosper: Zedekiah, who was then on the throne, would be abased: and the Lord would overturn repeatedly the family of David and the government of Judah, till the coming of the Messiah, whose right the kingdom was, and it should be given to him for
28 And thou, son of man, prophesy sheath? PI will judge thee in the place and say, Thus saith the Lord GoD con- where thou wast created, in the land of
cerning the Ammonites, and concerning
their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering:
29 Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end.
30 Shall I cause it to return into his
k 20. 25:2-7. Jer. 49:1-5. Am. 1:13-15. Zeph. 2:8-10. 19,10.
m 12:24. 13:23. 22:28. Is. 44: 25. 47:13. Jer. 27:9.
ever.
n 13:10-16. Lam. 2:14. o 25. Job 18:20. Ps. 37:13. *Or, Cause it to return. 4,5. Jer. 47:6,7.
(Marg. and Marg . Ref . h.- Notes , 1 Sam . 1:4-8. 2 Kings 25:1-7,27-30. Jer . 22:28 -30. Hag . 2:20-23. Luke 1:26-33. Heb . 12:26 -29. Rev. 11:15-20.) - This may also predict the repeated subversions of the Jewish nation by the Chaldeans, Macedonians, Romans, and many others, to the present day; which will not come to any happy termination, till they submit to their long rejected Messiah: nay, it seems to predict all the convulsions in states and kingdoms, which shall make way for the establishment of his kingdom throughout the whole earth.-'When the prophets speak to 'kings in the name of God, they lay aside those 'titles and expressions of respect, which are 'otherwise due to regal dignity. (1 Sam . 13:13. '1 Kings 18:18. 2 Kings 3:13,14.) Lowth .
Overturn. (27) 'After that Zedekiah is de'prived of his regal authority, there shall be no 'more kings of that family, till Christ come.' Lowth. ( Marg . Ref . i.)
V. 28. The Ammonites, being reprieved by
thy nativity.
31 And I will tion upon thee, in the fire of my into the hand of
ful to destroy.
32 Thou shalt be " for fuel to the fire; thy blood shall be in the midst of the land; y thou shalt be no more remembered: for I the LORD have spoken it .
Dreadful is the case of those against whom God has set himself as an adversary! yet all impenitent sinners are exposed to this dire misery. Even holy places and families, which have long been eminent in religion, will have God against them, if they apostatize or greatly degenerate.-In national judgments, the sword of God often cuts off both the righteous and the wicked; but not one of the righteous will be involved in the condemnation of the wicked, at the day of judgment and in the eternal world. (Note, 2 Pet. 2:5-9.) He often "endures with much long suffering the vessels of wrath, fitted for destruction:" but when at
Nebuchadnezzar's decision to besiege Jerusa-length he draws his sword, it will return no
lem, were ready to promise themselves security, and to insult over the Jews. But the prophet was ordered to predict their doom also, which Nebuchadnezzar a few years after executed. ( Marg . Ref . Notes , 9,10,19-22.) "Their reproach" may either mean the reproach that awaited them, or their reproach of God's people. (Notes, 25:3-7, v. 6. Zeph . 2:8 -10.)
V. 29-32. The diviners of the Ammonites
encouraged them, with vain predictions of vic-proach of those invisible things, of which
tory and triumph, to trample on the Jews when suffering the punishment of their sins. It was not therefore proper, that the sword of vengeance should return into its scabbard, till they too were punished. The Lord would on this account judge and execute vengeance on them in their own land, where the nation first received its existence: for the Ammonites seem to have increased from a family to a nation, in the same country which they then inhabited. He would pour his vengeance on them as water: his wrath would burn against them as fire, made more vehement by bein being blown: he would deliver them into the hands of men, who were cruel and bloody like wild beasts, and used their understandings only for destruction. Thus he would destroy them; they would never recover their former dignity; and in process of time they would be entirely for gotten. ( Marg . and Marg . Ref . Notes , 1517. 25:10,11. Jer . 49:6.)
To bring thee upon the necks, &c. (29) 'add thee to the number of those who are slain 'in Judea, (14,15.) and make thy condition like
more, till it has effected all his righteous pur poses. It behoves those, who are employed to denounce the awful wrath of God against sinners, to shew that they "do not desire the woeful day:" and the example of Christ teaches us, that we ought to weep and lament over them whose ruin we foresee and declare. ( Note , Luke 19:41-44.) We should also endeavor to convince them, that we are greatly impressed with the reality, importance, and near apwe speak; and instruct them by our example, as well as by our doctrine.
It scarcely seems necessary to inquire, "wherefore men sigh and mourn" in such a sinful suffering world as this: yet those who now mourn with penitent sorrow, and sympathize in the afflictions of God's people, shall rejoice and be exceedingly glad, when all the hearts of ungodly men shall melt, and when they shall in vain call to the rocks to fall upon them, and cover them from the wrath of their offended Judge. But when his sharp and glittering sword is drawn against guilty nations or individuals; dividuals; and when vengeance is at the door, does it behove the crim inals to make mirth?
Would it not be more suitable to them to sigh and mourn, and even to howl and cry? at least to fast and pray, and bumble themselves under the mighty hand of God, if so be he will be merciful unto them?In great national calamities, his sword often disdains all the petty distinctions, on which men pride themselves: the most exalted stations and sacred characters are then blended with the poor and obscure in one common ruin.