A Gracious Promise of the

EZEKIEL, XVI.

Restoration of Jerusalem. and Moab" (1 Kings, 11. 5, 7.). corrupted more than they ❘ of melancholy "comfort" to those chastised to sea -so it is expressly recorded of Manasseh (2 Kings, 21. others as sorely punished as themselves (ch. 14. 22, 2. 9.). 48. Sodom-(Matthew, 11. 24.). Judah's guilt was 55. (Note, v. 53.). 56. Sodom was not mentioned-ht not positively, but relatively, greater than Sodom's; was not for a report. Thou didst not deign to mention because it was in the midst of such higher privileges her name as if her case could possibly apply as a and such solemn warnings: a fortiori, the guilt of unbe- warning to thee, but it did apply (2 Peter, 2. 6.). 5. lievers in the midst of the highest of all lights, viz., the Before thy wickedness was discovered-manifested to a gospel, is the greatest. 49. pride-inherited by Moab, viz., by the punishment inflicted on thee. thy reproach her offspring (Isaiah, 16. 6; Jeremiah, 48. 26,), and by of... Syria, and... Philistines-the indignity and Ammon (Jeremiah, 49. 4.. God, the heart-searcher, injuries done thee by Syria and the Philistines (2 Kins here specifies as Sodom's sin, not merely her notorious 16. 5; 2 Chronicles, 28. 18; Isaiah, 9. 11, 12.). 58. bar lusts, but the secret spring of them, "pride" flowing thy lewdness-i.e., the punishment of it (ch. 23, 49, i from "fulness of bread," caused by the fertility of the do not treat thee with excessive rigour. Thy sin and soil (Genesis, 13. 10,), and producing idleness." abun- punishment are exactly commensurate. 59. the ca dance of idleness-lit., the secure carelessness of ease or the covenant between God and Israel (Deuteronoms idleness. neither did she strengthen... the poor-Pride 29. 12, 14.). As thou hast despised it, so will I despis is always cruel; it arrogates to itself all things, and thee. No covenant is one-sided; where Israel bris despises brethren, for whose needs it therefore has no faith, God's promise of favour ceased. 60. The promis feeling; as Moab had not for the outcast Jews (Isaiah, here bursts forth unexpectedly like the sun from tis 16. 3, 4; Jeremiah, 48, 27; Luke, 16, 19-21; James, 5. 1-5.). dark clouds. With all her forgetfulness of God, Got 50. haughty-puffed up with prosperity. abomination still remembers her; showing that her redemptions before me-"sinners before the Lord" (Genesis, 13. 13;); altogether of grace. Contrast "I will remember said of those whose sin is so heinous as to cry out to with "thou hast not remembered" (v. 22, 43 ;; she God for immediate judgments; presumptuous sins, "my covenant," with "thy covenant" (e. 61; Psalm is daring God to the face (Genesis, 18. 20; 19. 5.). I took 45;; then the effect produced on her is (v. 63,), “the them away-(Genesis, 19. 24.). as I saw good-rather, thou mayest remember." God's promise was one d "according to what I saw," referring to Genesis, 18. promise and of grace. The law, in its letter, was Isra 21, where God says,"I will go down, and see whether ("thy") covenant, and in this restricted view was ka they have done altogether according to the cry of it subsequent (Galatians, 3. 17.). Israel interpreted it a which is come unto me." 51. Samaria-the kingdom a covenant of works, which she, whilst boasting a of the ten tribes of Israel less guilty than Judah; for failed to fulfil, and so fell under its condemnati a Judah betrayed greater ingratitude, having greater (2 Corinthians, 3. 3, 6.). The law, in its spirit, contan privileges, viz., the temple, the priesthood, and the the germ of the gospel; the New Testament is the t regular order of kings. justified thy sisters-made them development of the Old, the husk of the outer fra appear almost innocent by comparison with thy guilt being laid aside, when the inner spirit was fulfi (Jeremiah, 3. 11; Matthew, 12. 41, 42.). 52. Thou. in Messiah. God's covenant with Israel, in the persz which hast judged... bear thine own-(Matthew, 7, 1, 2; of Abraham, was the reason why, notwithstanding ma Romans, 2. 1, 17-23.). Judah had judged Sodom (repre- her guilt, mercy was, and is, in store for her. They senting the heathen nations) and Samaria (Israel), fore the heathen or Gentile nations must come to br saying they were justly punished, as if she herself was for blessings, not she to them. everlasting covenan innocent (Luke, 13. 2.). thy shame- ignominious (ch. 37. 26; 2 Samuel, 23, 5; Isaiah, 66. 3.). The t punishment. 53. Here follows a promise of restoration. porary forms of the law were to be laid aside, that a Even the sore chastisements coming on Judah would its permanent and "everlasting" spirit it might fail to reform its people; God's returning goodness established (Jeremiah, 31. 31-37; 32. 40; 50, 4, 5; Er alone would effect this, to show how entirely of grace brews, 8. 8-13.). 61. thou shalt remember-It is God wi was to be their restoration. The restoration of her first remembers her before she remembers Him and erring sisters is mentioned before hers, even as their her own ways before Him (v. 60; ch. 20. 43; A L punishment preceded her punishment; so all self- ashamed-the fruit of repentance (2 Corinthians, i, in boasting is excluded. [FAIRBAIRN.] "Ye shall, 11;); none please God unless those who displease ther indeed, at some time or other return, but Moab and selves; a foretaste of the gospel (Luke, 18. 9-14.). I Ammon shall return with you, and some of the ten give them unto thee for daughters-(Isaiah, 54. 1; 66 &* tribes." [GROTIUS.] bring again ... captivity-i.e., Galatians, 4. 26, &c.). All the heathen nations. change the affliction into prosperity (so Job, 42. 10.). merely Sodom and Samaria, are meant by thy sistm Sodom itself was not so restored (Jeremiah, 20. 16,), elder and younger." In Jerusalem, first indir but Ammon and Moab (her representatives, as sprung believers were gathered into the elect Church. Fre from Lot who dwelt in Sodom) were (Jeremiah, 48. 47; Jerusalem the gospel went forth to gather in ins 49. 6;); probably most of the ten tribes and the adjoin-duals of the Gentiles; and Jerusalem and Judah sia ing nations, Ammon and Moab, &c., were in part re- also be the first nation which, as such, shall be cor stored under Cyrus; but the full realisation of the verted to Christ; and to her the other nations in restoration is yet future; the heathen nations to be attach themselves as believers in Messiah, Jerusale brought to Christ being typified by "Sodom," whose King (Psalm 110. 2; Isaiah, 2. 2, 3.). "The Ka sins they now reproduce (Deuteronomy, 32, 32.). cap-daughter" in Psalm 45. 12-14, is Judah; her " tivity of thy captives-lit.," of thy captivities." How-panions," as "the daughter of Tyre," are the m ever, the gracious promise rather begins with the given to her as converts, here called "daughters." "nevertheless" (v. 60,), not here; for v. 59 is a threat, by thy covenant-This does not set aside the Old Te not a promise. The sense here thus is, Thou shalt be ment in its spirit, but in its mere letter on which restored when Sodom and Samaria are, but not till Jews had rested, whilst they broke it: the latter then (v. 55,), i.e., never. This applies to the guilty who covenant") was to give place to God's covenant of e should be utterly destroyed (v. 41, 42;); but it does not and promise in Christ who "fulfilled" the law. contradict the subsequent promise of restoration to means, "not that thou on thy part hast stood to their posterity (Numbers, 14. 29-33,), and to the elect covenant, but that I am the Lord, I change àa remnant of grace. [CALVIN.] 54. bear thine own shame (Malachi, 3. 6) from my original love to thee in -by being put on a level with those whom thou hast youth" (see Romans, 3. 3.). 62. (Hosea, 2. 12, S. so much despised. thou art a comfort unto them-since shalt know that I am the Lord-not, as elsewhere, w they see thee as miserable as themselves. It is a kind judgments falling on thee, but by my so marvelve

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Parable of the Two Eagles,

CHAPTER XVII.

EZEKIEL, Xvu.

...

and Cropping of the Cedar restoring thee through grace. 63. never open thy month | of brooks of water and fountains" (Deuteronomy, 8. -in vindication, or even palliation, of thyself, or ex-7-9; cf. John, 3. 23.). 6. vine of low stature-not now, as postulation with God for His dealings (Romans, 3. 19,), before, a stately "cedar," the kingdom of Judah was to when thou seest thine own exceeding unworthiness, be prosperous, but not elevated. branches turned toward and my superabounding grace which has so wonder- him-expressing the fealty of Zedekiah as a vassal fully overcome with love thy sin (Romans, 5. 20.). "If looking up to Nebuchadnezzar, to whom Judah owed we would judge ourselves, we should not be judged" its peace and very existence as a separate state. The (1 Corinthians, 11. 31.). all that thou hast done-enhanc-"branches" mean his sons, and the other princes and ing the grace of God which has pardoned so many nobles. The "roots under him" imply that the stability and so great sins. Nothing so melts into love and of Judah depended on Babylon. The repetition humility as the sense of the riches of God's pardoning "branches" and "sprigs" is in order to mark the grace (Luke, 7. 47.). ingratitude of Zedekiah, who, not content with moderate prosperity, revolted from him to whom he had sworn allegiance. 7. another... eagle-the king of Egypt (v. 15.). The "long-winged" of v. 3 is omitted, as Egypt had not such a wide empire and large armies as Babylon. vine... bend... roots toward him-lit.. "thirsted after him with its roots," happily expressing the longings after Egypt in the Jewish heart. Zedekiah sought the alliance of Egypt, as though by it he could throw off his dependence on Babylon (2 Kings, 24.7, 20; 2 Chronicles, 36. 13; Jeremiah, 37. 5, 7.). water it by. furrows of... plantation-i.e., in the garden beds (Judea) wherein it (the vine) was planted. Rather, "by" or "out of the furrows," &c. It refers to the waters of Egypt. the Nile being made to water the fields by means of small canals or "furrows," these waters are the figure of the auxiliary forces wherewith Egypt tried to help Judah. See the same figure, Isaiah, 8. 7. But see Note, v. 10, "furrows where it grew." 8. It was planted in a good soil-It was not want of the necessaries of life, nor oppression on the part of Nebuchadnezzar, which caused Zedekiah to revolt: it was gratuitous ambition, pride, and ingratitude. 9. Shall it prosper ?— Could it be that gratuitous treason should prosper? God will not allow it. "It." i.e., the vine. he... pull up-i.e., the first eagle, or Nebuchadnezzar, in all... leaves of her spring-.e., all its springing (sprouting) leaves. without great power or many-it shall not need the whole forces of Babylon to destroy it; a small division of the army will suffice, because God will deliver it into Nebuchadnezzar's hand (Jeremiah, 37. 10.). 10. being planted-i.e., though planted. east wind the East wind was noxious to vegetation in Palestine; a fit emblem of Babylon, which came from the North East. wither in ... furrows where it grew-Zedekiah was taken at Jericho, in Jewish soil (Jeremiah, 52. 8.). "It shall wither, although it has furrows from which it expects continual watering" [CALVIN] (ch. 19. 12; Hosea, 13. 15.). 12. Know ye not-He upbraided them with moral, leading to intellectual, stupidity. hath taken the king-Jechoniah or Jehoiachin (2 Kings, 24. 11, 12-16.). 13. the king's seed-Zedekiah, Jechoniah's uncle. taken . . . oath of him-swearing fealty as a vassal to Nebuchadnezzar (2 Chronicles, 36, 13.). also taken the mighty-as hostages for the fulfilment of the covenant; whom, therefore, Zedekiah exposed to death by his treason. 14. That the kingdom might be basei.e., low as to national elevation by being Nebuchadnezzar's dependent; but, at the same time, safe and prosperous, if faithful to the "oath." Nebuchadnezzar dealt sincerely and openly in proposing conditions, and these moderate ones; therefore Zedekiah's treachery was the baser, and was a counterpart to their treachery towards God. 15. he rebelled - God permitted this because of His wrath against Jerusalem (2 Kings, 24. 20.). horses-in which Egypt abounded, and which were forbidden to Israel to seek from Egypt, or indeed to "multiply" at all (Deuteronomy, 17. 16; Isaiah, 31. 1, 3; cf. Isaiah, 36. 9.). DIODORUS SICULUS (1. 45) says that the whole region from Thebes to Memphis was filled with royal stalls, so that 20,000 chariots with two horses in each could be furnished for war. Shall he prosper?-The third time this question is asked, with an indignant denial understood (v. 9, 10.). Even the

Ver. 1-24. PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, i.e., five years before the destruction of Jerusalem. [HENDERSON.] 2. riddle-a continued allegory, expressed enigmatically, requiring more than common acumen and serious thought. The Hebrew is derived from a root," sharp," i.e.. calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaches not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The "riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared. 3. eagle-the king of birds. The literal Hebrew is, "the great eagle." The symbol of the Assyrian supreme god, Nisroch; so applied to "the great king" of Babylon, his vicegerent on earth (Jeremiah, 48. 40; 49. 22.). His "wings" are his great forces. Such symbols were familiar to the Jews, who saw them portrayed on the great buildings of Babylon; such as are now seen in the Assyrian remains. long-winged-implying the wide extent of his empire. full of feathers-when they have been renewed after moulting; and so in the full freshness of renovated youth (Psalm 103. 5; Isaiah, 40, 31.). Answering to the many peoples which, as tributaries, constituted the strength of Babylon. divers colours - the golden eagle, marked with starlike spots, supposed to be the largest of eagles. [BoCHART.] Answering to the variety of languages, habits, and costumes of the peoples subject to Babylon. came unto Lebanon-continuing the metaphor: as the eagle frequents mountains, not cities. The temple at Jerusalem was called "Lebanon" by the Jews (EUSEBIUS), because its wood work was wholly of cedars of Lebanon. "The mountain of the Lord's house" (Isaiah, 2, 2.). Jerusalem, however, is chiefly meant, the chief seat of civil honour, as Lebanon was of external elevation. took the highest branch-king Jechoniah, then but eighteen years old, and many of the chiefs and people with him (2 Kings, 24. 8, 12-16.). The Hebrew for "highest branch" is, properly, the fleece-like tuft at the top of the tree. So in ch. 31. 3-14. The cedar, as a tall tree, is the symbol of kingly elevation (cf. Daniel, 4. 10-12.). 4. land of traffic.. merchants Babylon (2 Kings, 24. 15, 16), famous for its transport traffic on the Tigris and Euphrates; also, by its connection with the Persian gulf, it carried on much commerce with India. 5. seed of the land-not a foreign production, but one native in the region; a son of the soil, not a foreigner; Zedekiah, uncle of Jehoiachin, of David's family. in a fruitful field-lit., a field of seed; i.e., fit for propagating and continuing the seed of the royal family. as a willowderived from a Hebrew root, "to overflow," from its fondness for water (Isalah, 44. 4.). Judea was "a land

3

Government from the Jewish

EZEKIEL, XVIII

Imputation of Injustice."

23. 25, 26.). This was no new thing, as some mis-case is that of an impious son of a pious father. His interpret the passage here; it had been always God's pious parentage, so far from excusing, aggravates his principle to punish only the guilty, and not also the guilt. robber or lit., "a breaker," viz., through all innocent, for the sins of their fathers. God does not constraints of right. doeth the like to any one-the here change the principle of His administration, but Hebrew and the parallel (v. 18) require us to translate is merely about to manifest it so personally to each that rather, " doeth to his brother any of these things,” viz., the Jews should no longer throw on God and on their the things which follow in v. 11, &c. [MAURER.] 11. fathers the blame which was their own. soul that those duties-which his father did (v. 5, 9.). 12. oppressed sinneth, it shall die-and it alone (Romans, 6. 233; not the poor-an aggravation to his oppressions, that they also the innocent. 5. Here begins the illustration of were practised against the poor; whereas in v. 7 the God's impartiality in a series of supposed cases: (1.) expression is simply, "oppressed any." abominationfrom v. 5-9, the just man: the excellencies are selected singular number referring to the particular one menin reference to the prevailing sins of the age, from tioned in the end of v. 6. 13. shall he... live?-because which such a one stood aloof; hence arises the omission of the merits of his father; answering, by contrast, to of some features of righteousness, which, under dif- "die for the iniquity of his father" (v. 17.). bis blood ferent circumstances, would have been desirable to be shall be upon him-the cause of his bloody death shall enumerated. Each age has its own besetting tempta- rest with himself; God is not to blame, but is vinditions, and the just man will be distinguished by his cated as just in punishing him. 14-18. The third case: guarding against the peculiar defilements, inward and a son who walks not in the steps of an unrighteous outward, of his age. just... lawful ... right-the father, but in the ways of God; e.g., Josiah, the pious duties of the second table of the law, which flow from son of guilty Amon; Hezekiah, of Ahaz (2 Kings, 16., the fear of God. Piety is the root of all charity: to 18., 21., 22.). seeth. and considereth-the same Herender to each his own, as well to our neighbour as to brew stands for both verbs, "seeth... yea, seeth." The God. 6. not eaten upon... mountains-the high places, repetition implies the attentive observation needed, where altars were reared. A double sin: sacrificing in order that the son may not be led astray by his 1 elsewhere than at the temple, where only God sanc- father's bad example; as sons generally are blind to tioned sacrifice (Deuteronomy, 12. 13, 14;); and this to parents' sins, and even imitate them as if virtues. idols instead of to Jehovah. "Eaten" refers to the 17. taken off his hand from the poor-i.e., abstained from #feasts which were connected with the sacrifices (see oppressing the poor, when he had the opportunity of * Exodus. 32. 6; Deuteronomy, 32. 38; Judges, 9. 27; doing so with impunity. The different sense of the 1 Corinthians, 8. 4, 10; 10. 7.). lifted... eyes to-viz., phrase in ch. 16. 49, in reference to relieving the poor, in adoration (Psalm 121. 1.). The superstitious are com- seems to have suggested the reading followed by FAIRpared to harlots; their eyes go eagerly after spiritual BAIRN, but not sanctioned by the Hebrew, "hath not lusts. The righteous man not merely refrains from the turned his hand from," &c. But ch. 20. 22, uses the act, but from the glance of spiritual lust (Job, 31. 1; phrase in a somewhat similar sense to English Version Matthew, 5. 28.). idols of... Israel-not merely those of here, abstained from hurting. 19. Here the Jews the Gentiles, but even those of Israel. The fashions of object to the prophet's word, and in their objection his countrymen could not lead him astray. defiled ... seem to seek a continuance of that very thing which neighbour's wife-not only does he shrink from spiritual, they had originally made a matter of complaint. Therebut also from carnal adultery (cf. 1 Corinthians, 6. 18.). fore translate, "Wherefore doth not the son bear the neither... menstruous woman-Leprosy and elephan- iniquity of his father? It now would seem a consolastiasis were said to be the fruit of such a connection. tion to them to think, the son might suffer for his [JEROME.] Chastity is to be observed even towards father's misdeeds; for it would soothe their self-love one's own wife (Leviticus, 18. 19; 20. 18.). 7. restored to regard themselves as innocent sufferers for the guilt pledge that which the poor debtor absolutely of others, and would justify them in their present needed; as his raiment, which the creditor was bound course of life, which they did not choose to abandon to restore before sunset (Exodus, 22. 26, 27,į, and his for a better. In reply, Ezekiel reiterates the truth of millstone, which was needed for preparing his food each being dealt with according to his own merits. (Deuteronomy, 24. 6, 10-13.). bread to ... Lungry [FAIRBAIRN.] But GROTIUS Supports English Version, covered...naked-(Isaiah, 58. 7; Matthew, 25. 35, 36.). wherein the Jews contradict the prophet, "Why After duties of justice come those of benevolence. It (sayest thou so) doth not the son (often, as in our case, is not enough to refrain from doing a wrong to our though innocent) bear (i.e., suffer for) the iniquity of neighbour, we must also do him good. The bread their father?" Ezekiel replies, It is not as you say. owned by a man, though "his," is given to him, not to but as I in the name of God say: "When the son hath keep to himself, but to impart to the needy. 8. usury done," &c. English Version is simpler than that of -lit., biting. The law forbad the Jew to take interest FAIRBAIRN. 20. son shall not bear ... iniquity of... from brethren, but permitted him to do so from a father-(Deuteronomy, 24. 16; 2 Kings, 14. 6.). righteousforeigner (Exodus, 22. 25; Deuteronomy, 23. 19, 20; ness... wickedness-i.e., the reward for righteousNehemiah, 5. 7; Psalm 15. 5.). The letter of the law ness . . . the punishment of wickedness. "Rightwas restricted to the Jewish polity, and is not binding eousness" is not used as if any were absolutely rightnow; and indeed the principle of taking interest was eous; but, of such as have it imputed to them for even then sanctioned, by its being allowed in the case Christ's sake, though not under the Old Testament of a foreigner. The spirit of the law still binds us, that themselves understanding the ground on which they we are not to take advantage of our neighbour's neces- were regarded as righteous, but sincerely seeking sities to enrich ourselves, but be satisfied with mode- after it in the way of God's appointment, so far as rate, or even no interest, in the case of the needy. they then understood this way. 21-24. Two last Increase-in the case of other kinds of wealth; as cases, showing the equity of God: (1.) The penitent "usury" refers to money (Leviticus, 25, 36.). withdrawn sinner is dealt with according to his new obedience. hand, &c.-where he has the opportunity, and not according to his former sins. (2.) The righteous might find a plausible plea for promoting his own gain man who turns from righteousness to sin shall be at the cost of a wrong to his neighbour, keeps back punished for the latter, and his former righteousness his hand from what selfishness prompts. judgment will be of no avail to him. he shall surely livejustice. 9. truly-with integrity. surely live-lit., live Despair drives men into hardened recklessness; God in life. Prosper in this life, but still more in the life to therefore allures men to repentance by holding out come (Proverbs, 3, 1, 2; Amos, 5.4.). 10-13. The second hope. [CALVIN.]

The Equity of

"To threats the stubborn sinner oft is hard,

EZEKIEL, XIX.

God's Dealings. verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence. from all... transgressions-not as if believers are perfect: but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (1 John. 3.6-9.). your ruin-lit., your snare, entangling you in ruin. 31. Cast away from you-for the cause of your evil rests with yourselves: your sole way of escape is to be reconciled to God (Ephesians, 4. 22, 23... maka you a new heart-This shows, not what man can do, but what he ought to do: what God requires of us. God alone can make us a new heart (ch. 11. 19; 36. 2. 27.). The command to do what men cannot themselves do is designed to drive them instead of laying the blame, as the Jews did, elsewhere rather than on them selves) to feel their own helplessness, and to seek God's Holy Spirit (Psalm 51. 11, 12.). Thus the outward exhortation is, as it were, the organ or instrument which God uses for conferring grace. So we may s with AUGUSTINE, "Give what thou requirest, and (then) require what thou wilt." Our strength which is weakness in itself) shall suffice for whatever He exacts, if only He give the supply. [CALVIN.] spirit-the understanding: as the "heart" means the will and affections. The root must be changed, before the frut can be good. why will ye die-bring on your own selves your ruin. God's decrees are secret to us; it is enough for us, that He invites all, and will reject none that seek Him. 32. (Lamentations, 3. 33; 2 Peter, & God is "slow to anger;" punishment is "His strange work" (Isaiah, 28. 21.).

CHAPTER XIX.

Wrapt in his crimes, against the storm prepared, But when the milder beams of mercy play, He melts, and throws the cumbrous cloke away.” Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of other's sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin (Hebrews, 10. 38, 39; 2 Peter, 2. 20-22.). The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea whilst the law could be enforced; so it prepared the way for the gospel. [GROTIUS.] 22. in his righteousness... he shall live-in it, not for it, as if that atoned for his former sins; but "in his righteousness" he shall live, as the evidence of his being already in favour with God through the merit of Messiah, who was to come. The gospel clears up for us many such passages (1 Peter, 1. 12). which were dimly understood at the time, whilst men, however, had light enough for salvation. 23. (1 Timothy, 2. 4; 2 Peter, 3. 9.). If men perish, it is because they will not come to the Lord for salvation; not that the Lord is not willing to save them (John, 5. 40.). They trample on not merely justice, but mercy; what farther hope can there be for them, when even mercy is against them? (Hebrews, 10. 26-29.). 24. righteous-one appa- Ver. 1-14. ELEGY OVER THE FALL OF DAVID'S rently such; as in Matthew, 9. 13, "I came not to call HOUSE. There is a tacit antithesis between this lamen the righteous," &c., i.e., those who fancy themselves tation and that of the Jews for their own miseries, the righteous. Those alone are true saints who by the grace causes of which, however, they did not inquire. 1 of God persevere (Matthew, 24, 13; 1 Corinthians, 10. princes of Israeli.e., Judah, whose "princes" slope 12; John, 10. 28, 29.). turneth away from... righteous- were recognised by prophecy; those of the ten tribes ness an utter apostasy; not like the exceptional were, in respect to the theocracy, usurpers. thy mother offences of the godly through infirmity or heedlessness, -the mother of Jehoiachin, the representative of which they afterwards mourn over and repent of. not David's line in exile with Ezekiel. The "mother" is be mentioned-not be taken into account so as to save Judea: "a lionness," as being fierce in catching prey them. his trespass-utter apostasy. 25. Their plea for (v. 3,), referring to her heathenish practises. Jerusalem saying, "The way of the Lord is not equal," was that was called Ariel (the lion of God) in a good sense God treated different classes in a different way. But (Isaiah, 29. 1;); and Judah "a lion's whelp...a bon it was really their way that was unequal, since living ... an old lion" (Genesis, 49. 9,), to which, as also to in sin they expected to be dealt with as if they were Numbers, 23. 24; 24. 9, this passage alludes. nourished righteous. God's way was invariably to deal with ... among young lions-she herself had "lain” among different men according to their deserts. 26-28. The lions, i.e., had intercourse with the corruptions of the two last instances repeated in inverse order. God's surrounding heathen, and had brought up the royal emphatic statement of His principle of government young ones similarly: utterly degenerate from the stock needs no farther proof than the simple statement of it. of Abraham. "Lay down," or "couched," is appre in them-in the actual sins, which are the manifesta-priate to the lion, the Arab name of which means "the tions of the principle of "iniquity," mentioned just coucher." 3. young lion- Jehoahaz, son of Josish, before. 27. he shall save his soul-i.e., he shall have it carried captive from Riblah to Egypt by Pharaoh saved upon his repentance. 28. considereth-the first necho (2 Kings, 23. 33.). 4. The nations-Egypt, in the step to repentance; for the ungodly do not consider case of Jehoshaz, who probably provoked Pharaoh by either God or themselves (Deuteronomy, 32. 29; Psalm trying to avenge the death of his father by assailing the 119. 59, 60; Luke, 15. 17, 18.). 29. Though God's justice bordering cities of Egypt (2 Kings, 23. 29, 30.. in their is so plainly manifested, sinners still object to it, be- pit-image from the pitfalls used for catching wild cause they do not wish to see it (Micah, 2. 7; Matthew, beasts (Jeremiah, 22. 11, 12.), chains-or hooks, which 11. 18, 19.). 30-32. As God is to judge them "according were fastened in the noses of wild beasts (see Nete. to their ways" Proverbs, 1. 31,), their only hope is to v. 9.). 5. saw that she had waited, and her hope was lost repent" and this is a sure hope, for God takes noi.c., that her long-waited for hope was disappointed. delight in judging them in wrath, but graciously desires Jehoahaz not being restored to her from Egypt, she their salvation on repentance. I will judge you took another of her whelps-Jehoiakim, brother of Je Though ye cavil, it is a sufficent answer that I, your hoahaz, who was placed on the throne by Pharact Judge, declare it so, and will judge you according to (2 Kings, 23. 34,, according to the wish of Judah. 6 my will; and then your cavils must end. Repent- went up and down among the lions-imitated the reck inward conversion (Revelation, 2. 5.). In the Hebrew lessness and tyranny of the surrounding kings (Jere there is a play of like sounds, "Turn ye and return." miah, 22, 13-17.). catch... prey-to do evil, gratifying turn yourselves, &c.-the outward fruits of repentance. his lusts by oppression (2 Kings, 23. 37.). 7. knew... Not as Margin, "turn others" for the parallel clause desolate palaces-i.e., claimed as his own their palaces, (v. 31) is, "cast away from you all your transgressions." which he then proceeded to "desolate." The Hebrew Perhaps, however, the omission of the object after the lit. means widows; hence widowed palaces (Isaiah, 15

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