INTRODUCTION TO THE BOOK

OF THE

PROPHET EZEKIE L.

EZEKIEL the prophet was the son of Buzi; and was of the sacerdotal race, às himself informs us, chap. i. 3, and was born at a place called Saresa, as the pseudo-Epiphanius tells us in his Lives of the Prophets. He was carried captive by Nebuchadnezzar into Babylon, with Jeconiah king of Judah, and three thousand other captives of the principal inhabitants, and was sent into Mesopotamia, where he received the prophetic gift; which is supposed, from an obscure expression in his prophecies, chap. i. 1, to have taken place in the thirtieth year of his of his age. He had then been in captivity five years; and continued to prophesy about twenty-two years, from A. M. 3409 to A. M. 3430, which answers to the fourteenth year after the destruction of Jerusalem.

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About three months and ten days after this conquest of Jerusalem, Nebuchadnezzar made another descent, and again besieged the city; and Jehoiachin, who succeeded his father Jehoiakim, was obliged to surrender. The victorious Chaldeans carried off all the inhabitants of note into Babylon, leaving none behind but the very poorest of the people.. See 2 Kings xxiv. 8-16. These captives were fixed at Tel-abib, and other places on the river Chebar, which flows into the east side of the Euphrates at Carchemish, nearly two hundred miles northward of Babylon.. There, as Archbishop Newcome observes, he was present in body, though, in visionary representation, he was sometimes taken to Jerusalem.

With this same learned writer I am of opinion that, the better to understand the propriety and force of these Divine revelations, the circumstances and dispositions of the Jews in their own country, and in their state of banishment, and the chief historical events of that period, should be stated and considered. Most writers on this Prophet have adopted this plan; and Archbishop Newcome's abstract of this history is sufficient for every purpose.

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Zedekiah, uncle to the captive king Jehoiachin, was advanced by Nebuchadnezzar to the kingdom of Judah; and the tributary king bound himself to subjection by a solemn oath in the name of Jehovah, Ezek. xvii. 18. But notwithstanding the Divine judgments which had overwhelmed Judah during the reigns of his two immediate predecessors, he did evil in the sight of God, 2 Chron. xxxvi. 12. Jerusalem became so idolatrous, impure, oppressive, and blood-thirsty, that God is represented as smiting his hands together through astonishment at such a scene of iniquity, chap. xxii. 13. The Prophet Jeremiah was insulted, rejected, and persecuted; false prophets abounded, whose language was, 'Ye shall not serve the king of Babylon,' Jer. xxvii. 9. I have broken the yoke of the king of Babylon,' Jer. xxviii. 2. They even limited the restoration of the sacred vessels, and the return of Jehoiachin and his fellow captives, to so short an interval as two years, Jer. xxviii. 3, 4. Zedekiah, blinded by his vices and these delusions, flattered by the embassies which he had received from Edom, Moab, Ammon, Tyre, and Sidon, Jer. xxvii. 3, and probably submitting with his accustomed timidity to the advice of evil counsellors, Jer. xxviii. 25, rebelled against his powerful conquerors, and sent ambassadors into Egypt for assistance, Ezek. xvii. 15. Hence arose a third invasion of the Chaldeans. Pharaoh-hophra, king of Egypt, did not advance to the assistance of Zedekiah till Jerusalem was besieged, Jer. xxxvii. 5. The Babylonians raised the siege with the design of distressing the Egyptians in their march, and of giving battle when advantage offered: but Pharaoh, with perfidy and pusillanimity, returned to his own ( 27* )

418

INTRODUCTION TO THE BOOK OF EZEKIEL.

country; and left the rebellious and perjured king of Judah to the rage of his enemies, Jer. xxxvii. 7. Before the siege was thus interrupted, Zedekiah endeavoured to conciliate the favour of God by complying so far with the Mosaic law as to proclaim the sabbatical year a year of liberty to Hebrew servants, Exod. xxi. 2. But such was his impiety, and so irresolute and fluctuating were his counsels, that, on the departure of the Chaldeans, he revoked his edict, Jer. xxxiv. 11; upon which God, by the Prophet Jeremiah, proclaimed liberty to the sword, to the pestilence, and to the famine; and commissioned these messengers of his wrath to avenge himself on his people, Jer. xxxiv. 17. When the siege was resumed, we have a farther instance of Zedekiah's extreme infatuation; his rejection of Jeremiah's counsel, given him by the authority of God, to preserve himself, his family, and his city, by a surrender to the Chaldeans. Thus, after a siege of eighteen months, Jerusalem was stormed and burnt, Jer. xxxix. 1, 2; Zedekiah was taken in his flight; his sons were slain before his eyes; his eyes were afterwards put out, agreeably to the savage custom of eastern conquerors; and he was carried in chains to Babylon, Jer. xxxix. 5–7.

"The exiles on the river Chebar were far from being awakened to a devout acknowledgment of God's justice by the punishment inflicted on them: they continued rebellious and idolatrous, Ezek. ii. 3; xx. 39, they hearkened, to false prophets and prophetesses, Ezek. xiii. 2, 17; and they were so alienated that he refused to be inquired of by them. In vain did Ezekiel endeavour to attract and win them by the charms of his flowing and insinuating eloquence; in vain did he assume a more vehement tone to awe and alarm them by heightened scenes of calamity and terror.

"We know few particulars concerning the Jews at Babylon. They enjoyed the instruction and example of the Prophet Daniel, who was carried away captive to that city in the third year of Jehoiakim, eight years before the captivity of Ezekiel, Dan. i. 1. Jeremiah cautioned them not to be deceived by their false prophets and diviners, Jer. xxix. 8, 9, 15, 21; against some of whom he denounced fearful judgments. He exhorted them to seek the peace of the city where they dwelt; to take wives, build houses, and plant gardens, till their restoration after seventy years, Jer. xxix. 5, 6, 7, 10. He also comforted them by a prediction of all the evil which God designed to inflict on Babylon: he assured them that none should remain in that proud city, but that it should be desolate for ever. The messenger, when he had read the book containing these denunciations, was commanded to bind a stone to it, and cast it into the Euphrates, and say, Thus shall Babylon sink, and shall not rise from the evil which I will bring on her,' Jer. li. 59–64. It farther appears, by Divine hymns now extant, see Psa. lxxix., cii., cvi., and cxxxvii., that God vouchsafed to inspire some of these Babylonian captives with his Holy Spirit. Nebuchadnezzar appointed Gedaliah ruler of the people that remained in Judea, 2 Kings xxv. 23; Jer. xl. 5; and the scattered military commanders and their men, together with other Jews who had taken refuge in the neighbouring countries, Jer. xl. 7, 11, submitted to his government on the departure of the Chaldeans. The Jews employed themselves in gathering the fruits of the earth, Jer. xl. 12, and a calm succeeded the tempest of war: but it was soon interrupted by the turbulence of this devoted people. Ishmael slew Gedaliah; and compelled the wretched remains of the Jews in Mizpah, the seat of Gedaliah's government, to retire with him towards the country of the Ammonites, Jer. xli. 10; a people hostile to the Chaldeans, Jer. xxvii. 3. Johanan raised a force to revenge this mad and cruel act, Jer. xli. 11-15; pursued Ishmael, overtook him, and recovered from him the people whom he had forced to follow him but the assassin himself escaped with eight men to his place of refuge. The succeeding event furnishes another signal instance of human infatuation. Johanan, through fear of the Chaldeans, many of whom Ishmael had massacred, together with Gedaliah, Jer. xli. 3, conceived a design of retreating to Egypt, Jer xli. 17; but before he executed this resolution, he formally consulted the Prophet Jeremiah The prophet answered him in the name of Jehovah, Jer. xlii., that if Johanan and the peopl abode in Judea, God would build them, and not pull them down: would plant them, and not pluck them up;' but if they went to sojourn in Egypt, they should die by the sword, by

INTRODUCTION TO THE BOOK OF EZEKIEL.

famine, and by pestilence;' and should become an 'execration, and an astonishment, and a curse, and a reproach.' Notwithstanding this awful assurance, and the many prophecies of Jeremiah, which the most calamitous events had lately verified, Johanan defied the living God and his prophet, and madly adhered to his determination. Not long after the destruction of Jerusalem, the siege of Tyre was undertaken by Nebuchadnezzar. It continued for the space of thirteen years; and many think that the conquest of the Sidonians, Philistines, Ammonites, Moabites, and Idumeans, coincided with this period, the Chaldean being able to make powerful detachments from his vast forces. See the prophecies, Jer. xxvii. 2, 3; xlviii., xlix., and Ezek. xxv. After the reduction of that famous city, Nebuchadnezzar made his descent on Egypt, which he subdued and ravaged throughout; and at this time Johanan and his Jewish colonists experienced the vengeance of the conqueror, together with the Egyptians. So widely did Nebuchadnezzar spread his victories and devastations, that, according to the learned chronologer Marsham, Lond. edit. 1672, fol. p. 556, s. 18, this might justly be called the era of the subversion of cities.

Omnis eo terrore Ægyptus, et Indi,
Omnis Arabs, omnes vertebant terga Sabai.

VIRG. En. viii. 705.

'The trembling Indians and Egyptians yield:
Arabs and soft Sabæans quit the field.""

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may add that the stroke fell upon no people so heavily as upon the Jews, for no other nation possessed privileges like them, and no other nation had sinned so deeply against God. Their crimes were seen in their punishment.

The principal design of this prophet was to comfort his companions in tribulation during their captivity, and to render it light by the most positive promises of their restoration to their own land, the re-building of the temple, and the re-establishment of the Divine worship, all their enemies being finally destroyed.

That Ezekiel is a very obscure writer, all have allowed who have attempted to explain his prophecies. The Jews considered him inexplicable. There is a tradition that the rabbins. held a consultation whether they should admit Ezekiel into the sacred canon. And it was likely to be carried in the negative, when Rabbi Ananias rose up and said he would undertake to remove every difficulty from the account of Jehovah's chariot, chap. i., which is confessedly the most difficult part in the whole book. His proposal was received; and to assist him in his work, and that he might complete it to his credit, they furnished him with three hundred barrels of oil to light his lamp during the time he might be employed in the study of this part of his subject! This extravagant grant proved at once the conviction the rabbins had of the difficulty of the work; and it is not even intimated that Rabbi Ananias succeeded in any tolerable degree, if indeed he undertook the task; and they believe that to this hour the chariot mentioned in chap. i., and the account of the temple described at the conclusion of the book, have not been explained.

I believe it may be affirmed with truth that these parts of the prophecy have had as many different explanations as there have been expositors! Yet each has been sanguine in the hope that he had removed all difficulties; while every successor felt that the whole work was yet to be done, and that the Gordian knot was not likely to be untied unless by himself! And it is to be lamented that in these circumstances the work still remains as to its principal difficulties; and I certainly do not attempt to add another to Ezekiel's commentators with the most distant hope of being able to solve those particular difficulties.

After all, with the exception of the chariot, Gog and Magog, the peculiarities in the description of the temple, and some matters of this kind, the major part of the prophecy is very intelligible, and highly edifying; and does not present more difficulties than have been found in the preceding prophets, and may be found in those which follow. I have in the following notes done what I could, as a help to a better understanding of this part of the sacred writings. The ancient Versions give some help; but it is astonishing how difficult it is to settle the text by a collation of MSS. This has not yet been properly done; and we cannot know the

INTRODUCTION TO THE BOOK OF EZEKIEL.

true meaning till we can ascertain the true reading. But after having laboured in this way, I must express myself as the learned professor of the oriental tongues at Parma, J. B. De Rossi: Tanta hic in suffixis præsertim pronominibus codicum inconstantia ac varietas, ut tæduerit me laboris mei, ac verius ego quod olim de uno Zachariæ versu (xi. 5) dolens inquiebat Norzius, de toto Ezechielis libro usurpare possim, angustiatam fuisse animam meam ob varietates multas, et avertisse faciem meam ab eis. "That there is so much inconstancy and variation among the MSS., especially in the suffixed pronouns, that I was weary of my labour; and I could more truly say of the whole book of Ezekiel, than Norzius did relative to one passage in Zechariah, who, bitterly complaining of the many variations he met with, said, My soul was perplexed with them, and I turned away my face from them.'" As most of our printed editions have been taken from a very inadequate collation of MSS., especially of this prophet, much remains to be done to restore the text to a proper state of purity. When this is done it is presumed that several of the difficulties in this book will be removed. In many instances Abp. Newcome has been very successful.

On the famous controversy relative to Gog and MAGOG, I must refer the reader to the notes on chap. xxxviii. and xxxix., where the best accounts I have met with are detailed. There are only two schemes that appear at all probable; that which makes Gog Antiochus Epiphanes, king of Assyria, and that which makes him Cambyses, king of Persia. The former, as being the most probable, and the best supported in all its parts by the marks given in the prophecy, I have in a certain measure adopted, for want of one more satisfactory to my own mind. The character of Ezekiel as a poet has been drawn at large by some of the most eminent `critics of these and other countries. Lowth, Michaelis, and Eichhorn, are the chief. Abp. Newcome has quoted largely from the latter; and from his work, which is now very scarce and extremely dear, I shall present my readers with the following extracts:

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"The two first visions are so accurately polished, chap. i.-vii., viii.-xi., and demanded so much art to give them their last perfection and proportion, that they cannot possibly be an unpremeditated work. And if, according to the commonly received opinion, they were publicly read by Ezekiel as we read them now, he must have seriously designed them as a picture, and finished them in form. The intention of his visions might make this necessary. He designed no doubt to make deep impressions upon the people whom he was to guide; and by highly labouring the Divine appearances, to open their ears for his future oracles and representations. The more complete, divine, and majestic the Divine appearances were which he represented, the deeper veneration was impressed upon the mind towards the prophet to whom such high visions were communicated. Most of the parts which compose Ezekiel, as they are generally works of art, are full of artificial and elaborate plans.

"The peculiarities of language in the first chapter are to be found in the middle and end of the book. The same enthusiasm which in the beginning of his prophecies produced the magnificent Divine appearances, must also have built the temple of God at the conclusion. As in the beginning every thing is first proposed in high allegorical images, and afterwards the same ideas are repeated in plain words, thus also in the middle and at the end in every piece, allegorical representation is succeeded by literal. Throughout the style is rather prose than verse; and rough, hard, and mixed with the Chaldee.

"The division of Ezekiel into two parts has been adopted by several writers. They continue the former part to the thirty-ninth chapter, and consider the last nine chapters from the fortieth as a separate book. This division is possible. From the eleventh chapter a new elevated scene commences. Before there was nothing but oracles, full of misfortunes, punishments, death, and ruin; visions concerning the destruction of the government, and concerning the flight and state of the last king; and pictures of the universal corruption, idolatry, and superstition of Israel. From the fortieth chapter a new temple rises before the eyes of the holy seer; he walks round about it in Palestine; he measures the city and country for their new inhabitants; he orders sacrifices, feasts, and customs. In short, a Magna Charta is planned for priests, kings, and people, in future and better times. Lastly, from hence prosaic