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Put forth a riddle, etc. Again there is an interval of silence, till another theme is suggested to the prophet's mind and worked out elaborately. This he describes as a "riddle" (same word as the "dark speeches" of Num_12:8, the "hard questions" of 1Ki_10:1). It will task the ingenuity of his hearers or readers to interpret it, and so he subjoins (Eze_17:12-24) the interpretation. That interpretation enables us to fix the occasion and the date of the prophecy. It was the time when Zedekiah was seeking to strengthen himself against Nebuchadnezzar by an Egyptian alliance.
Eze_17:3
The eagle with great wings and long pinions (Revised Version) probably the golden eagle, the largest species of the genus—stands for Nebuchadnezzar, as it does in Jer_48:40; Jer_49:22. In Isa_46:11 the "ravenous bird" represents Cyrus. Possibly the eagle head of the Assyrian god Nisroch (2Ki_19:37; Isa_37:38) may have impressed the symbolism on Ezekiel's mind. A doubtful etymology gives "the great eagle" as the meaning of Nisroch. The divers colours indicate the variety of the nations under the king's sway (Dan_3:4 : Dan_4:1). If the cedar was chosen to t,e the symbol of the monarchy of Judah, then it followed that Lebanon, as the special home of the cedar, should take its place in the parable. Possibly the fact that one of the stateliest palaces of Solomon was known as the "house of the forest of Lebanon" (1Ki_7:2; 1Ki_10:17, 1Ki_10:21) may have made the symbolism specially suggestive. The word for highest branch is peculiar to Ezekiel (here and in verse 22). The branch so carried off was carried into "a land of traffick" (Hebrew, LXX; and Vulgate, "a land of Canaan," the word being generalized in its meaning, as in Eze_16:29), i.e. to Babylon, as pre-eminently the merchant city of the time. This, of course, refers to Nebuchadnezzar's deportation of Jeconiah and the more eminent citizens of Jerusalem (2Ki_24:8-15).
Eze_17:5
The seed of the land is Zedekiah, who was made king by Nebuchadnezzar in Jeconiah's place. The imagery of the willow (the Hebrew word occurs here only) seems suggested by Ezekiel's surroundings. No tree could stand out in greater contrast to the cedar of Lebanon than the willows which he saw growing by the waters of Babylon (Psa_137:2, though the word is different). The choice of the willow determined the rest of the imagery, and the fruitful field and the great or "many" (Revised Version) waters represent Judah, possibly with reference to its being in its measure a "land of brooks of waters," of "fountains and depths," of "wheat and barley and wine" (Deu_8:7-9; Deu_11:10-12). The kingdom of Zedekiah, i.e; was left with sufficient elements for material prosperity. That prosperity is indicated in verse 6 by the fact that the willow became a vine. It was of "low stature," indeed, trailing on the ground. It could not claim the greatness of an independent kingdom. Its branches turned toward the planter (verse 6); its roots were under him. It acknowledged, that is, Nebuchadnezzar's suzerainty, and so, had things continued as they were, it might have prospered.
Eze_17:7
The other great eagle is, of course, Egypt, then under Apries, or Pharaoh-Hophra (Jer_44:30). We note the absence of the "long pinions" and the "many colours" of the first eagle. Egypt was not so strong, nor did her sway extend over so great a variety of nations as Babylon. To that eagle the vine bent its roots, i.e; as in Eze_17:15, Zedekiah courted the alliance of Pharaoh, and trusted in his chariots, lie was to water the vine, which so turned to him from the beds of her plantation (Revised Version).
Eze_17:8
Ezekiel repeats, as justifying Nebuchadnezzar's action, that his first intention had been to leave Zedekiah under conditions which would have given his kingdom a fair measure of prosperity. The vine might have borne fruit.
Eze_17:9
The prophet, like his contemporary Jeremiah (Jer_37:7), like his predecessor Isaiah (Isa_30:1-7), is against this policy of an Egyptian alliance. The question which he asks, as the prophet of Jehovah, implies an answer in the negative. The doom of failure was written on all such projects. The he of the next question is not Nebuchadnezzar, but indefinite, like the French on. For leaves of her spring, read, with the Revised Version, fresh springing leaves; or, the leaves of her sprouting. The Authorized Version and the Revised Version of the last clause seems to assert that Nebuchadnezzar would have an easy victory. It would not take great power or much people to pluck up such a vine from its roots. I adopt, with Keil and Hitzig, the rendering, not with great power or much people will men be able to raise it up from its roots; i.e. no forces of Egypt or other allies should be able to restore Judah from its ruins. Its fall was, for the time, irretrievable (comp. verse 17).
Eze_17:10
The question, Shall it prosper? comes with all the emphasis of iteration. The east wind is, as elsewhere, the symbol of scorching and devastating power (Eze_19:12; Hos_13:15; Jon_4:8; Job_27:21). For furrows, read beds, with Revised Version. In the ease of the Chaldeans, who came from the east, there was a special appropriateness in the symbolism.
Eze_17:12, Eze_17:13
The parable has been spoken. Ezekiel, after the pause implied in verse 11, now becomes its interpreter. And that interpretation is to be addressed to the "rebellious house" (Eze_2:3, Eze_2:6) among whom he lived. Probably even among the exiles of Tel-Abib there were some who cherished hopes of the success of the Egyptian alliance, and of the downfall of the power of Babylon as its outcome. The tenses are better in the indefinite past—"came," "took," "brought," and so on in verse 13. The history of Jeconiah's deportation and of Zedekiah's oath of fealty (2Ch_36:13) is recapitulated. He dwells specially on the fact that the mighty of the land had been carried off with Jecoutah. It was Nebuchadnezzar's policy to deprive the kingdom of all its elements of strength—to leave it "bare." Even masons. smiths, and carpenters were carried off, lest they should be used for warlike preparations (2Ki_24:16). It could not lift itself up. It was enough if "by keeping its covenant" it was allowed to stand.
Eze_17:15
That they might give him horses. The "chariots and horses" of Egypt seem, throughout its whole history, to have been its chief element of strength. See for the time of Moses (Exo_14:7), of Solomon (1Ki_10:28, 1Ki_10:29), of Rehoboam (2Ch_12:3), of Hezekiah (Isa_31:1 : Isa_36:9). Shall he prosper? What had been asked in the parable is asked also, in identical terms, in the interpretation. Ezekiel presses home the charge of perfidy as well as rebellion. Like Jeremiah, he looks on Nebuchadnezzar as reigning by a Divine right.
Eze_17:16
Ezekiel repeats the prediction of Eze_12:13. The prison in Babylon, under the eye of the king against whom he had rebelled; this was to be the outcome of the alliance with Egypt. The prophecy was probably written when the hopes of Zedekiah and his counsellors were at their highest point, when the Chaldeans had, in fact. raised the siege in anticipation of the arrival of the Egyptian army (Jer_37:5-11). Ezekiel, like Jeremiah (loc. cit.), declared that the relief would be but temporary.
Eze_17:17
By casting up mounts, etc.; better, with the Revised Version, when they cast up mounts. The words describe the strategical operations, not of the Egyptians against the Chaldeans, but of the Chaldeans, when they recovered from their first alarm, against Jerusalem (2Ki_25:1; Jer_39:1). The Egyptians, Ezekiel predicts, would be powerless to prevent that second and decisive siege. In verses 18, 19 the prophet emphasizes the fact that this would be the just punishment of Zedekiah's perfidy.
Eze_17:20
The words receive a special significance as being identical with those which Ezekiel had uttered in Eze_12:13, with the addition that the sin against Nebuchadnezzar as the vicegerent of Jehovah, was a sin against Jehovah himself as the God of faithfulness and truth. There, in Babylon, the real character of his sin should be brought home to the conscience of the blind and captive king. What follows in Eze_12:21, in like manner, reproduces Eze_12:14, Eze_12:15.
Eze_17:22
From the message of deserved chastisement the prophet passes to the promise of restoration. The cedar of Israel is not dead. Jehovah would, in his own time, take the highest branch, tender and slender though it might be, the true heir of David's house, and deal with it far otherwise than the Chaldean conqueror had done.
The latter had carried off the branch to the "land of traffick"—sc. had brought Jeconiah to Babylon. Jehovah would plant his branch upon the "mountain of the height of Israel" (Isa_2:2; Mic_4:1). It was not to be as a willow in a low place, but to flourish, true to its origin as a cedar, so that "all fowl of every wing" should dwell in the shadow of its branches (comp. Eze_31:3-9, where the same imagery is used of Assyria; and Mat_13:32). As with like prophecies in Isa_11:1 and Isa_53:2 (where the "tender one" finds a parallel), the words paint an ideal never historically realized, but finding a partia1 fulfilment in Zerubbabel and the rebuilding of Jerusalem and the temple, merging in the still unfulfilled vision of the kingdom of the Messiah and the restoration of Israel. To Ezekiel, as to other prophets, it was not given to know the times and the seasons, or even the manner of the fulfilment of his hopes; and when he uttered tile words, the vision may have seemed not tar off, but nigh at hand.
Eze_17:24
All the trees of the field, etc. As the cedar of Lebanon stands here for the royal house of David, so the other "trees" represent the surrounding nations, who are thought of as witnessing, first the strange prostration, and then the yet stranger resurrection of the house and the might of Judah and Israel. The thought, which reproduces that of 1Sa_2:7, finds an echo in Luk_1:51, Luk_1:52. Another echo of the words may, perhaps, be traced in the "green tree" and the "dry" of Luk_23:31. Here then, also, as in Luk_16:1-31; the utterance which begins with judgment, ends in mercy. Behind the picture of the blind, discrowned king the prophet sees that of the Divine ideal King in the fulness of his majesty and power.
I. THE RIDDLE. This is not a mere puzzle to amuse; nor is it propounded to vex and perplex the listener. Unlike our idle conundrum, it has a grave purpose.
1. To arrest attention. Ezekiel was required to prophesy to people with blind eyes and deaf ears (Eze_12:2). The methods of direct instruction had failed to impress his somnolent hearers. Called upon to try more rousing means, the prophet now launches into parables and riddles. Novelty of method may be desirable in the expression of old familiar truths. It is useless to preach if we have not the ears of the audience. Yet it is dangerous to shock reverence by frivolous eccentricity. There was nothing frivolous in Ezekiel's riddle,—it was grave, and even sublime; neither was there anything eccentric about it,—it followed a recognized method.
2. To provoke thought. While a direct statement may not be strongly grasped just because it is intelligible in a moment, an oblique phrase, which demands thought for the understanding of it, may sink the deeper into the mind. It is not only requisite that we should see the truth; we need also to take bold of it. An easy comprehension of it does not satisfy all its demands, and we should not only think about it, but think our way into it, using our own minds. Truth that is thus held is most truly our own possession.
3. To endure. The riddle will be easily remembered and readily transmitted. Truth is not the private property of its discoverer nor of his first hearer. It is the heritage of all; it claims eternal remembrance. We want to make the teaching of it tell and stay.
II. THE PARABLE. Ezekiel's riddle was thrown into the form of a parable. Usually the riddle appears to have been of the character of a parable, though perhaps, as a rule, more brief and less easily interpreted than an ordinary parable; e.g. compare Samson's riddle with Jotham's parable (Jdg_14:12 and Jdg_9:7-15). The one is curt and enigmatical; the other fuller and more easily understood. The parabolic form of speech has its own peculiar advantages. Sharing the three advantages of the riddle already discussed—i.e. arresting attention, provoking thought, and enduring—though in a milder form when the parable is simpler and less concise than the riddle, it is compensated for any apparent inferiority to the riddle in these respects by the possession of certain good points of its own. Let us consider its special mission.
1. To take possession of the imagination. The parable appeals to the pictorial faculty. It handles truth on its poetic rather than on its philosophical side. It is therefore realistic, for nothing is so realistic as poetry, nothing so paints upon our inward eye the things it is describing in words. Now, it is not enough that we should understand the truth in word and naked idea. We want to see it, to handle it, to feel the glow and power of its presence.
2. To connect truth with present facts. The parable brings heaven down to earth. When dealing with earthly things it draws them into relation with nearer objects. Thus it shows that the subjects it treats of are closely connected with us. Theology is too much discussed as though it belonged to the star Sirius. Parables remind us that it belongs to our earth. Following analogies with nature and life, they indicate links of connection between the material and the spiritual, between nature and God, and also between nature and man.
Eze_17:3-10
1. God uses powerful instruments. The eagle is the king of birds. The one here described is of exceptional splendour, with variegated plumage (Eze_17:3). Nebuchadnezzar was the most powerful monarch of his age, and he carried with him the glory of conquest over various nations, together with those resources which he drew from them which added to the sweep of his mighty wings of victory. Yet this awful tyrant was a puppet in the hands of the King of kings, who used him to work out deep designs of providence.
2. Earthly greatness is no security against ruin. The house of David was great, ancient, and glorious, like a cedar of Lebanon among the trees of the forest. No cattle of the field could pluck the topmost twigs that waved proudly in the wind. But the eagle swooped down upon them, tore them off, and bore them away to his distant eyrie, with greater ease than if they had been obscure boughs of lowly shrubs. The greatness of the house of David did not protect Jehoiakim against Nebuchadnezzar when the Babylonian monarch seized that wretched king and carried him captive to Chaldea. There is an earthly exaltation which springs from the favour of Heaven. Yet when that favour is lost, all its former glory will not save it. Let no one boast in his privileges and attainments; they are flimsy shields before the fiery darts of judgment.
II. THE SECOND EAGLE AND THE VINE. This eagle is Pharaoh of Egypt. The vine is Zedekiah, whom Nebuchadnezzar set up as king in Jerusalem in place of Jehoiachin.
1. It is better to be fruitful than famous. If Zedekiah had acted wisely he might have had a sale, though a humble, reign. He could no longer rule in pride, like Jehoiakim before him, as the top twig of a glorious cedar; but as a lowly young vine, feeble and small, he might bear good fruit. A humble, useful life is better than one of proud pretensions, and safer too; for the vine would not have attracted the destroying eagle if it had grown in quiet.
2. The feeble are tempted to seek inefficient help. The vine appealed to a second eagle. Zedekiah sought an alliance with Pharaoh. This was bad policy, for it was certain to provoke the vengeance of Babylon, and then even the might of the ancient empire of Egypt would be unequal to cope with the enraged power from the Euphrates, even if Pharaoh proved true to his alliance in the hour of need. But Zedekiah was more than politically foolish. He had lost faith in God, the one sure Protector of Israel. Men trust to policy, money, friendship, etc. But no earthly alliance will save in the hour of greatest need.
3. Confidence in a worthless defence will lead to ruin. The vine had better never have appealed to the second eagle. Zedekiah suffered grievously through leaning on Egypt. If we turn from our true Refuge to any earthly supports, we shall not only find them fail us; we shall also provoke wrath and judgment. Deceitful cunning will only aggravate the fate of the sinner. Zedekiah's treachery made his doom the more certain.
Eze_17:10
(1) the soul;
(2) the Church;
(3) a specific enterprise.
II. PROSPERITY MAY BE EASILY MISSED. The vine in the parable did not prosper. Zedekiah's diplomacy was a failure. Many men make shipwreck of life. Churches sink into deadness. The inquiry should go back to the possible causes of failure.
1. A false aim. Zedekiah thought only of his own throne. He did not give evidence of the genuine patriotism which would have preferred the welfare of the nation to his own safety. Selfishness may win worldly success. But it is certain to starve the roots of soul prosperity.
2. A false trust. Zedekiah trusted to Pharaoh instead of God. If we are looking for prosperity in any region to the neglect of our trust in God, we are courting failure, for with him are the issues of life.
3. A false character. Zedekiah not only leaned upon a broken reed in trusting to Egypt; he acted treacherously in so doing. Deceit is fatal to the soul. Fraud never secures true prosperity, though it may win earthly pelf.
III. PROSPERITY NEED NOT BE MISSED. Here, again, we must bear in mind the nature of true prosperity. We cannot all be rich or successful in earthly enterprises. But no soul need be wrecked, for it is within the power of all to attain to a life which shall be reckoned successful in the sight of God. We should see to it that we have the secret of this prosperity.
1. Living for God. This will give us a right aim. The soul that lives for self, for the world, for any lower aim, is running for the rocks. But no one who truly lives for God can utterly fail.
2. Trusting in God. It is not easy to pursue this high aim; indeed, it is impossible to do so without the aid of Divine grace. The life of faith is the only perfectly prosperous life. The heroes of faith whose fame is celebrated in Heb_11:1-40. were all of them truly successful, though many of them suffered and some died as martyrs.
IV. PROSPERITY IS WORTH INQUIRING ABOUT. Ezekiel's question is pertinent. Everything else may look fair, but if this vital question receives a negative reply, all the other points of excellence count for nothing, or even tell against us in mockery of the one fatal flaw. The life may be comfortable; the Church may be sound and orthodox, or popular and attractive; the plan of work may be clever and original. But what is the use of all these pleasant features if they are to end in failure?
Eze_17:18, Eze_17:19
I. UNFAITHFULNESS TO MAN IS UNFAITHFULNESS TO GOD. All sin against man is also sin against God. The second table of commandments lies upon the first, and a breach of the one involves a breach of the other. David confesses that he had sinned against God, and God only (Psa_51:4), though his crime was directly committed against Uriah the Hittite. The penitent prodigal charges himself with having sinned against heaven as well as before his father (Luk_15:18). God enters into all earthly arrangements. The oath is a direct call upon God to do this; but without any such solemn appeal God cannot but take note of all we say and do, and as the Guardian of truth and justice he will consider any earthly unfaithfulness as wrong against himself.
II. THOSE WHO ARE PLEDGED TO THE SERVICE OF GOD ARE ESPECIALLY UNFAITHFUL TO HIM WHEN THEY ARE UNFAITHFUL TO THEIR FELLOW MEN. Zedekiah was the king of a covenant nation, and his throne was bound by God's solemn covenant with David. He was, therefore, in an especial sense a servant of God. If the servant behaves ill in the world his Master must take note of the fact. It is a wrong against the Master, who is dishonoured by his shameful conduct. When a professedly Christian man shows a lack of integrity before the world, his sin is intensified by contrast with his high profession. It is bad for the common person to be faithless, but when a knight of honoured title shows the same failure of character, he brings disgrace upon his order. If one who stands before men as a Christian proves himself to be dishonourable in business, he injures the holy Name of his Master, and he breaks faith with the God whom he has promised to serve.
III. UNFAITHFULNESS TO A COVENANT WITH GOD IS A HEINOUS SIN. The Jews were peculiarly privileged; therefore their sin was especially guilty. They were bound to fidelity by exceptional pledges; their disloyalty was, therefore, the more culpable. Christians now stand in the ancient position of the Jews.
1. Christians are peculiarly privileged. They not only receive the general mercies of God which all men may share. They are partakers of his choicest covenant blessings. Jesus Christ, who has pledged the new covenant in his blood, has brought with it the highest blessings. For Christians to fall into sin is doubly guilty.
2. Christians are especially pledged. If we take the Christian name we incur the Christian obligations. The vows of God are then upon us. We are pledged to loyalty to Christ. It is no common sin to break vows of Christian service. The prophet called this sin in Israel adultery. It carries the shame and guilt of that outrage on honour.
Eze_17:22, Eze_17:23
I. THE PLANTING OF THE NEW CEDAR.
1. It is a cutting from the old cedar. That proud and once venerable tree has been cruelly torn by the fierce eagle. One of its topmost twigs has been carried away, for Jehoiachin has been taken to Babylon. But another shoot from the same tree is destined to a glorious future. Christ is of the stock of David. He is called God's Servant, "the Branch" (Zec_3:8). The people hailed Jesus as the "Son of David" (Mat_20:30). Christ comes as a King, and he comes to fulfil God's ancient promises to David. He unites the present to the past, and accomplishes in himself what the throne of David had failed to attain.
2. It appears as a slender twig. It was said of the Christ, "He shall grow up before him as a tender plant, and as a root out of a dry ground" (Isa_53:2). Jesus entered the world in the lowly estate of the infant Child of a poor woman, and his earthly life was one of humiliation and slight visible achievements.
3. It is planted on a mountain.
(1) At Zion. Christ appears on the holy hill of Zion. He was welcomed with hosannahs as he went up to Jerusalem. His truth first shone out of Judaism, and for the benefit of the people of Zion.
(2) In exaltation. Christ was exalted by God, although he presented a humble appearance to men.
(3) In a conspicuous place. Christ appeared openly before men. His gospel is for the world.
II. THE GROWTH OF THE NEW CEDAR.
1. It is to grow in size. It shall bring forth boughs. The cutting becomes a cedar tree. The mustard seed grows into a great tree. Christ not only grew in stature, wisdom, and grace as a Child (Luk_2:14). He grew in power afterwards, being made perfect by the things that he suffered (Heb_5:8, Heb_5:9), and being exalted to the right hand of God on account of his great self sacrifice at the cross. Christ continues to grow in the extension of his kingdom, in the progress of the Church, which is his body.
2. It is to be fruitful. "And bear fruit." This cedar is to share the merits of the vine. Great as the monarch of Lebanon is it is to be fruitful as the tender plants of the vineyard. Christ is not only great and exalted, and ever growing in the power of his kingdom. He gives out grace. His fruit is for the healing of the nations. He is the Bread of life, and his people feed upon him. Christianity is not merely a big success, like Mohammedanism. It is a blessing to the world as beneficent as it is victorious. The great Oriental monarchies were destructive, bringing a blast from the desert over the countries they conquered. The kingdom of heaven is healthful and fertilizing, promoting goodness, enterprise, civilization. We donor simply admire a great Lord in his solitary grandeur, like some awful, barren, Alpine peak. We are grateful to One who is as a fruitful tree.
3. It is to afford shelter. The birds are to roost in its branches, and take refuge from the storm under its foliage. So was it to be with the mustard tree (Mat_13:31).
(1) Christ is a Refuge.
(2) His shelter is for all who need him, as under the cedar "shall dwell all fowl of every wing."
Eze_17:24
I. THE FACT OF THE GREAT REVERSAL.
1. The humiliation of the great. This takes two forms.
(1) Lowered rank. The great cedar is to be cast down. Shame follows honour.
(2) Exhausted resources. The green tree is dried up. Earthly prosperity is followed by misery, the fulness of resources by penury.
2. The exaltation of the low. This also takes two forms, corresponding to the humiliation.
(1) Higher rank. The low tree is exalted, and the twig becomes a mighty cedar. So the lowly Jesus becomes the great Christ, and the humble servant of God is raised to heavenly glory.
(2) Improved condition. The dry tree flourishes. The once depressed good cause lifts up its head and becomes prosperous. This was seen in the growth and success of early Christianity after the shame of the cross, and the consequent depression of the earthly state of Christ's disciples. Jesus Christ predicted a similar great reversal in the future judgment of the world.
II. THE CAUSE OF THE GREAT REVERSAL.
1. It is attributed to God. He it is who makes great, and he also makes low. The most lofty rank is not above the reach of his terrible hand of justice; the lowest estate is not beneath his condescension. The great sweeper providence embraces all men.
2. It is conditioned by human character. God is not capricious. He does not grudge prosperity to his children. There is no Nemesis threatening human success apart from that of justice against wrong doing. Innocent prosperity is not regarded with disfavour by God. The selfish envy with which the unfortunate are tempted to pursue their more happy brethren can find no justification in the ways of God. On the other hand, present misfortune is not in itself a ground for future favour, though it may be a plea for simple pity and needful mercy. The high are not east down just because they are high, nor are the low exalted solely because they are low. Christ has given us the secret of the great reversal in the passage already quoted, viz. humiliation is to be the punishment of self-seeking, and exaltation is to be the reward of self-sacrifice. That is the great lesson which St. Paul draws from the cross of Christ (Php_2:4-11).
III. THE RECOGNITION OF THE GREAT REVERSAL. "All the trees of the field shall know," etc. God's providential judgment is public; so will the great judgment be.
1. The shame of the fall of the great cannot be hidden. High reputations have been trampled in the mire.
2. The fame of the exaltation of the low will not be kept secret.
3. These facts contain warning lessons for the proud and self-seeking, and encouragement for the humble and unselfish. They are meant to be noted.
4. They glorify God, who thus shows himself just and good, and mighty against the strong.
I. COMMERCIAL CITIES ARE AN EXPRESSION OF A DEEP-SEATED TENDENCY OF HUMAN NATURE. There are, indeed, impulses which estrange and isolate men; but there are others which draw them together. We are by nature social; we have natural sympathies; we depend one upon another; we only live intellectually and morally in virtue of our mutual intercourse. Not only so; men find their interest and pleasure in close associations of various kinds. It is to their mutual advantage to gather together for the interchange of services. Thus it is in accordance with laws imposed upon our constitution by the Maker of all that men gather together in cities. In such populous centres the busy and active, the laborious and the influential, find scope for the exercise of their powers. Craftsmen and tradespeople, the bees of the social hive, spend in town life almost the whole of their earthly existence. And even those whose vocation is more distinctively intellectual, and who prefer retirement and quiet, still do not allow themselves to be cut off from the busy haunts of men; but ever and anon plunge, if but for a brief season, into the rapid, whirling tide of humanity that sweeps through their country's capital.
II. COMMERCIAL CITIES ARE THE SCENE OF VERY VARIED EXPERIENCES AND OF REMARKABLE FRICTION OF MIND WITH MIND. As compared with those engaged in rural pursuits, the dwellers in cities are quick and enterprising. They are brought more frequently into contact with one another, and each man meets daily a far richer variety of character. They are more ready to take in new ideas and to form new habits. In cities there are great contrasts. The life of the farm labourer and that of the country gentleman are not so contrasted as the life of the artisan and that of the merchant. In civics wealth and luxury are side by side with poverty and wretchedness. The poor have fewer to care for them, and the rich have fewer natural claims and responsibilities There is a rush and scramble for wealth and position, which renders a great city the natural theme of the cynic's sniper and the satirist's invective. Yet beneath all this there is much in city life which cannot but be regarded with interest and admiration; and the contempt which is felt for townspeople is often superficial prejudice.
III. COMMERCIAL CITIES ABOUND WITH TEMPTATIONS TO SIN. There is a bad as well as a good side to city life. In the race for riches there are many opportunities for theft, peculation, embezzlement, and forgery, and the widespread desire for rapid enrichment furnishes motives to which too many sooner or later yield. In a vast population provision is made for amusement and excitement, and for vicious gratification, and in this whirlpool multitudes of the young and heedless and pleasure seeking go down, never to emerge. There is in great cities a possibility of concealment, by which many are encouraged to form habits of self-indulgence and dissipation, from which they might in more favourable circumstances have been restrained by the gentle pressure of home influence and wholesome public opinion. No wonder that, when parents send a son to the metropolis to earn a living or to seek a fortune, their minds are distressed and anxious at the thought of the manifold temptations to which the child of many prayers is to be exposed.
IV. COMMERCIAL CITIES ARE THE CENTRES AND SOURCES OF GREAT INFLUENCE FOR BOTH GOOD AND EVIL. A great capital, the seat of government, of literature, of manufacture, of commerce, is often compared to the heart in the body, whence the streams of life flow constantly and regularly to reach the remotest extremity. In the great monarchies, empires, and republics of the world, how great a part has been played by the cities in which wealth and power have been concentrated, and by which national policy has been so largely shaped! How could the history of mankind be written without reference to Memphis, to Nineveh, to Babylon, to Rome, to Constantinople, to Paris, to London? Intelligence and wealth, luxury and vice, patriotism and public spirit, law and religion, spread from the great centres of population, industry, and prosperity, and affect the remotest regions.
V. COMMERCIAL CITIES AFFORD ESPECIAL OPPORTUNITIES FOR WORKS OF BENEVOLENCE AND EVANGELIZATION. They abound in enterprise and public spirit, and these may be employed as truly in the enlightenment and improvement of men as in the acquisition of wealth. They abound in population, and furnish persons of every grade of natural and acquired qualification for the several departments of Christian usefulness. They abound in wealth; and material means are necessary for the conduct of educational, philanthropic, and missionary plans. They have abundant means of communicating with localities near and far, which it may be desired to reach and affect for good; from them roads radiate to every part of the land, and ships sail to every port. These and other circumstances lead to the belief that our great cities will become in the future, even more than in the past, centres and ministers of blessing to mankind.—T.
Eze_17:5, Eze_17:6
I. A NATION'S HUMILIATION IS PERMITTED BY DIVINE PROVIDENCE. God raiseth up one, and setteth down another. It is a foolish and superficial view of political affairs which they take who attribute the rise and fall of nations to chance and accident. The Lord reigneth. There is wisdom and righteousness in his government of the world.
II. NATIONAL HUMILIATION SHOULD BE REGARDED AS A PROBATION AND A DISCIPLINE FOR BRIGHTER DAYS. They who see the hand of God in what happens to them will not be slow to believe that there is a purpose in human experience, and that this principle applies to communities as well as to individuals. There are lessons to be learnt in adversity which prosperity cannot teach. Schooled in the "waste, howling wilderness," Israel was made strong to enter and to possess the land of promise. The same principle has operated in the history of our own and of ether nations.
III. THE RELATIVE PROSPERITY WHICH IS POSSIBLE EVEN IN HUMILIATION MAY BE CHECKED AND DESTROYED BY SELFISHNESS AND TREACHERY. It was the policy of the remnant patiently to wait for better times; and it was their duty to observe the covenant into which they had entered with Babylon. The discontented vine which sought other patronage was to be plucked up and to wither. Increase of prosperity should not be sought by unlawful and forbidden means.
IV. SUBMISSION AND PATIENT IMPROVEMENT OF ADVANTAGES MAY BE THE MEANS OF NATIONAL GOOD. The subject sons of Abraham might not be eminent and majestic as the cedar of Lebanon. But they might he as the fruitful vine, planted in a well placed and well guarded vineyard, which bears abundance of fruit, and does not enjoy its advantages and opportunities in vain.—T.
Eze_17:11-21
I. THE JUSTICE OF GOD IS DISCERNIBLE IN NATIONAL CALAMITIES. This was most evident in the case of Judah and Israel, who by their defection and apostasy incurred the righteous displeasure of the Almighty Ruler, and brought upon themselves the judgment beneath which, in the time of Ezekiel, they were smarting. The King of Babylon had come to Jerusalem, had taken the king thereof and the princes thereof, and had led them with him to Babylon; he had taken of the king's seed, and had established him in authority over the remnant in the land, that the kingdom, though base, might stand. In all this the righteous hand of God was visible to every observant and reflecting mind.
II. THE MERCY OF GOD IS DISCERNIBLE IN THE COVENANT BETWEEN THE CONQUERORS AND THE CONQUERED. Judah would have met with the fate she deserved had she been treated as an ordinary subject province. But God's providence ordered matters otherwise. The King of Babylon was disposed to deal favourably with the conquered sons of Judah. He made a covenant with Zedekiah, and took an oath of him. Thus some semblance of self-government was left with the vanquished. Although their chiefs were carried captive, those who were permitted to remain did so under the sovereignty of a member of the royal house. We are taught to see in this arrangement an evidence of the favour and forbearance of the Most High.
III. THE SANCTION OF GOD RESTS UPON NATIONAL ENGAGEMENTS SOLEMNLY UNDERTAKEN AND RATIFIED. An oath is an appeal to God, and he will not hold him guiltless that taketh his Name in vain. A nation may appeal to Heaven, as may an individual. Peoples come voluntarily into certain relations with each other in the great community of mankind. As surely as there is an Almighty Ruler who sways a righteous sceptre over the nations, so surely does sacredness attach to those obligations which nations take upon themselves with regard to one another. They are not indifferent and trivial matters, but matters with which the moral life of nations is bound up.
IV. THE DISPLEASURE OF GOD IS UPON THOSE WHO VIOLATE SOLEMN TREATIES. In language of truly prophetic indignation, the prophet upbraids the king and those who acted with him in secretly rebelling against the court of Babylon, to whose favour they owed whatever national existence was left to them, and with whom they had entered into sacred and binding treaty. "Shall he prosper? shall he escape that doeth such things? shall he break the covenant, and yet escape?" The Eternal regarded this conduct as a wrong, not so ranch to Babylon, as to himself. "Mine oath he hath despised; my covenant he hath broken." "He hath trespassed against me." It is to be feared that this is a consideration which never enters into the minds of some rulers and statesmen; they think of the effect of their conduct upon the great and mighty of this world, but they do not ask themselves how their falsehood and treachery are regarded by him who rules not in heaven only, but on the earth.
V. THE JUDGMENTS OF GOD WILL OVERTAKE THOSE WHO REGARD INTEREST AND EXPEDIENCY RATHER THAN PRINCIPLE AND PROMISES. It was foretold that Judah should gain nothing by her deceptive and base conduct. Pharaoh should not deliver the people with his mighty army. Judah's conduct should be recompensed by Divine interposition; the king who had rebelled should die in the midst of Babylon, and should not escape; the fugitives should fall by the sword, and they that remained should be scattered toward all winds. The lesson is one of universal import. Be they high or low, men who violate the compacts and disregard the engagements into which they have voluntarily and deliberately entered, shall not be unpunished, shall not escape the righteous judgments of the Judge of all the earth.—T.
Eze_17:22, Eze_17:23
I. CHRIST'S ORIGIN FROM A DESPISED AND OPPRESSED, YET FROM A ROYAL, STOCK. The members of the royal house of David were, in the lifetime of Ezekiel, reduced to comparative feebleness and obscurity. Either in Eastern exile or in the half-deserted land of their fathers' splendour, they were a deserted and dejected race. Yet from them—from the highest branch of the high cedar—Christ according to the flesh was to come.
II. CHRIST'S SELECTION AND APPOINTMENT THE TOKEN OF GOD'S FAVOUR TO HIS PEOPLE. The Messiah was "the Lord's Christ," and was set to be "a Light to lighten the Gentiles, and the Glory of God's people Israel" The temporal sovereignty might be lost, but a spiritual sovereignty should be established.
III. CHRIST'S EXALTATION, EMINENCE, AND GLORY. The twig was to be planted upon "a high mountain and eminent"—in "the mountain of the height of Israel." The Son of God was indeed "a Plant of renown." Unto him was given a Name chore every name, a kingdom ruling over all. He has become, and has remained for long centuries, the one great central Figure in the history of mankind. His kingdom is vaster and more glorious than the empire of Rome or of England—a kingdom over human hearts, over human society, over the moral life of man.
IV. CHRIST'S OFFICE AS THE SHELTER OF ALL THE NATIONS, THE PROVISION FOR ALL THEIR SPIRITUAL NEED. The goodly tree is to "bear fruit," and "under it shall dwell all fowl of every wing." This metaphorical and poetical language portrays alike the extent and beneficence of the Saviour's spiritual reign on earth and over the children of men. His influence ever grows. By his bounty myriads are provided with spiritual food. Beneath his loving care men of every race find peace and protection, safety and. life immortal.—T.
Eze_17:24
I. DIVINE PROVIDENCE IS TO BE RECOGNIZED IN THE ELEVATION AND DEPRESSION OF THE NATIONS. The changes which interest, amaze, and perplex the student of human history are not accidental; they are wrought by laws imposed by the Divine Creator and Ruler of all the earth.
II. DIVINE PROVIDENCE IS ESPECIALLY OBSERVABLE IN THE DISAPPOINTMENT OF HUMAN EXPECTATIONS AND THE OVERTURNING OF HUMAN PLANS. It is indeed a common proverb, "Nothing is certain but the unexpected." The fortunes of nations are beyond our prediction. Men admire the high tree; and it is brought low. They despise the low tree; and it is exalted. They predict and expect great things of the green tree; and it is dried up. They account the dry tree as fit only for burning; and lo! it flourishes.
III. DIVINE PROVIDENCE IS BY NO MEANS DIRECTED BY UNREASONING CAPRICE. The purposes of God may be hidden from us; but we may be assured that they are all inspired and controlled by infinite reason and flawless righteousness. Nothing occurs among the nations which the Omnipotent does not foresee and permit, which he will not overrule for his glory.
IV. DIVINE PROVIDENCE SO ORDERS THE CHANGES AMONG THE NATIONS THAT HONOUR MAY BE TAKEN FROM MAN AND MAY BE ATTRIBUTED TO GOD HIMSELF. He will be glorified by the work of his own hands; and will not give his honour to another. Universal history, when complete, shall be a full and manifest witness to the wisdom and to the benevolence of God.—T.
I. THE YOUNG SHOOT PLANTED. In this chapter we have both parable and interpretation; hence there is no scope for conjecture touching the meaning. The tender twig is said to have been plucked from a cedar in Lebanon. For what Lebanon was to Palestine in natural fertility and glory, Jerusalem was in political eminence. What the cedar is among trees, royal princes are among the population. The most promising young men of the royal house had been transplanted to Babylon (see Dan_1:1, Dan_1:2). Every endeavour was made to train them for usefulness and eminence.
II. A FERTILE SITUATION. It was planted in "a fruitful field"—placed "by great waters." All that could minister to the growth of the tree was provided. The outward advantages conferred upon Israel were exceptionally favourable. God had dealt with them as he had not dealt with any other nation. Even when the wave of invasion swept over them, he did not allow it at the first to overthrow them completely. The conqueror still made terms with them, which, if honourably maintained on their part, might have led to a recovery of independence and honour. The God of heaven was still their Friend, and it was in his heart to show them every possible favour. No enemy was so formidable as their own selves.
III. ROBUST GROWTH. "It grew and became a spreading vine." "It brought forth branches, and shot forth sprigs." It had within itself abundance of life. Interpreted politically, this must mean that Israel had statesmen and warriors competent for the administration of her national affairs. She had men of intellectual gifts—far-sighted prophets—young men of courage and energy. As a nation, Israel had not sunk into the weakness and decrepitude of old age. It was not from any process of natural decay that calamity had overtaken her. The secret of her downfall must be sought in her moral delinquencies—in her want of loyalty to God.
IV. HER INDEBTEDNESS. For this fresh trial of her integrity and fruitfulness, the King of Israel was under obligation to the King of Babylon, here symbolized by the first eagle. Israel had acknowledged this obligation. It had become a matter of international treaty and compact. That Israel's nationality and existence had not, at once, been terminated by the Eastern conqueror was due solely to his clemency. The defeated kingdom had allotted to it another lease of existence, another chance of meriting renown. "It was planted in a good soil, by great waters," and the enjoyment of this privilege was a pure favour. Hence arose a new and distinct obligation—an obligation admitted and defined.
V. FLAGRANT TREACHERY. It is not consistent with the rules of literary composition to speak of a vine as guilty of treachery. But a teacher of religion is more concerned with the substance of his communication than with the form. If only Ezekiel could bring home to Israel's conscience the greatness of her sin he would easily forgive himself mere literary blemish. Earthly metaphors were incompetent to express all the truth. The violation of a positive covenant was a flagrant offence. We can conceive of none greater, especially as it was a covenant made in the name of God. And it was as foolish as it was flagrant. Did he suppose that Nebuchadnezzar would not resent the insult and avenge his outraged honour? Wrong doing is always bad policy, as inexpedient as immoral. If man cannot trust the oath and compact of a fellow man, all the bands of society would be loosed, and this globe would be a perpetual scene of anarchy, war, and misery. Mere might would always reign, and violence would be the only sceptre.
VI. DIVINE INDIGNATION. God himself appears upon the scene, and arms himself against the offender. Since the King of Israel had sworn, in God's name, to observe the covenant, the honour of God was involved. Therefore he will vindicate his own majesty. "As I live, saith the Lord God, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon iris own head." As the interests of a nation are greater than those of a private person, so the violation of a national compact is a sin of blackest hue. It was not simply his own pleasure and advantage Zedekiah was imperilling, but the interests and the lives of all his subjects. Therefore God himself was constrained to leave his secret habitation, and appear as the Avenger of crime.
VII. COMPLETE DESTRUCTION "All his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds." A series of lesser chastisements had been employed, but had proved unavailing to subdue the pride of Israel. Loss, defeat, public humiliation, dismemberment of empire, had in succession been tried. But the medicine had not taken effect. A more drastic measure must now be employed. The kindness, patience, and long suffering of God are signally displayed; and it ought to impress our hearts most deeply to observe with what reluctance he unsheathes the avenging sword. But Justice must have her due. Our God cannot be trifled with, for he is Judge of all.—D.
Eze_17:22-24
I. A TENDER SHOOT PLANTED. "I will take the highest branch of the high cedar, and will set it." This is but a variation of Isaiah's prediction that a rod should spring out of the stem of Jesse. and a branch spring from his root. As the cedar was the most renowned among their trees, so the dynasty of David was the most illustrious of their princely families. Of this ancestral tree should the Messiah spring. Commencements are always full of interest. They are pregnant with hope. The appearance of a new child awakens tire imagination; much more the opening of a new epoch, the founding of a new kingdom. In this case the interest is immeasurably enhanced because God himself is the immediate Actor. "I, saith Jehovah, I will do it."
II. THE GARDEN PLOT CHOSEN. "In the mountain of the height of Israel will I plant it." Mountains me not the best localities in which to plant trees. They flourish better if rooted in shady valleys or on alluvial plains. But, inasmuch as the reference here is to the cedars of Lebanon, it is seemly that a mountain locality should be chosen. Still more is this appropriate when we consider that the language is metaphorical, and carries a spiritual meaning. The mountain here points to Zion—the cradle of the Messianic kingdom. "Out of Zion shall go forth the Law, and the word of the Lord from Jerusalem." We are not to separate between this predicted king and his matchless kingdom. The Church "is his body, the fulness of him that filleth all in all." In Jerusalem this new empire was founded; from the literal Mount Zion the first heralds and ambassadors went forth. And the Church is a moral elevation. It stands above the common level of human life. It holds a conspicuous place in the earth. Still is it true that "the Lord is King in Zion."
III. ITS GROWTH AND BEAUTY. "It shall bring forth boughs.; and be a goodly cedar." From a small beginning it shall steadily develop and increase. Nature is prolific in growth, especially in favoured places; but this growth shall transcend nature—it shall awaken on all sides surprise and admiration. The fulfilment has been equal to the promise. From a feeble and despised beginning it has become already a splendid empire. It has sent its boughs into every land; and, like the drooping branches of the banyan tree, these have taken root and commenced a new life. It has sent its plastic influence into every department and province of human life. It is symmetrical in its proportions, graceful in outline, replete with beauty—"a goodly cedar."
IV. ITS FRUITFULNESS. It shall "bear fruit." It is said of the tree of life, seen in the Apocalyptic vision, that it bore twelve manner of "fruits, and yielded her fruit each month." Of this goodly tree it may with truth be said that it yields an infinite variety of fruits. It