5 8<\/strong>. Jehoiachin carried captive to Babylon<\/p>\n The second young lion is Jehoiachin. The intermediate prince Jehoiakim could not be included in an elegy, because he died in peace. It is the princes of Israel whom foreign nations captured that are lamented. What is touched upon is more the humiliation and sorrow of Israel, the mother lioness, in her young lions being captured, than the fate of the two persons<\/em>. The elegy is a national one, cf. on Eze 19:1<\/em><\/span>.<\/p>\n 5<\/strong>. And she saw that she had waited her hope was lost;<\/p>\n And she took another of her whelps she made him a young lion.<\/p>\n 6<\/strong>. And he walked among the lions he grew a young lion,<\/p>\n And he learned to catch the prey he devoured men.<\/p>\n 7<\/strong>. And he broke down their palaces he wasted their cities;<\/p>\n And the land and its fulness was desolate at the noise of his roaring.<\/p>\n 8<\/strong>. Then the nations set themselves against him on every side from the countries.<\/p>\n And they spread their net over him he was taken in their pit.<\/p>\n 5<\/strong>. that she had waited<\/em> ] If “she” be subject some such sense as deceived, “disappointed” (Ew.) would be suitable, though to reach this sense by adding “in vain” to waited is hardly permissible. The subject might be “her hope,” and waited might mean tarried, delayed<\/em>. There might be reference to hope of the return of Jehoahaz, which appears to have been cherished, as Jeremiah takes occasion altogether to cut it off (Jer 22:10-12<\/span>). Corn. proposes “acted foolishly,” but the word suggested is too strong (Num 12:11<\/span>; Isa 19:13<\/span>; Jer 5:4<\/span>; Jer 50:36<\/span>).<\/p>\n 6<\/strong>. Jehoiachin ascended the throne on the death of his father at the age of 18. He reigned only 3 months, when Nebuchadnezzar carried him away to Babylon, 2Ki 24:8<\/span> seq.<\/p>\n <\/em><\/p>\n 7<\/strong>. knew their desolate palaces<\/em> ] R.V. knew their palaces<\/em>. The word is usually “widows” as marg., but “palaces,” Isa 13:22<\/span>. Neither translation gives any sense. Better: he broke down their palaces, (change of r<\/em> for d<\/em>); or cf. Jer 2:15-16<\/span> (marg. fed on<\/em>), a passage very similar. If “widows” be read the verb would need to be altered to “multiplied,” ch. Eze 12:25<\/span>, an important passage (Jer 15:8<\/span>). Corn. (partly Hitz.): and he lay down in his den, he wasted the forests. This keeps up the figure, but requires serious alteration of the reading. Jer 2:15<\/span> shews that “young lions” may burn cities, and feed on the crown of the head.<\/p>\n 8<\/strong>. in their pit<\/em> ] A well-known method of capturing dangerous beasts. The object to “set” may be voice or shout, Eze 19:4<\/em><\/span>, Jer 7:8<\/span>.<\/p>\n Verse 5<\/span>. When she saw that she had waited<\/B><\/I>] Being very weak, the Jews found that they could not resist with any hope<\/I> of success; so the king of Egypt was permitted to do as he pleased.<\/P> <\/P> She took another of her whelps<\/B><\/I>] Jehoiakim.<\/P> <\/P> And made him a young lion.<\/B><\/I>] King of Judea.<\/P> <\/p>\n Upon the ill success of Jehoahaz, Jerusalem and the Jews in the land fell from their hopes under great disappointments, for Jehoahaz is taken, deposed, carried captive by the Egyptians, instead of shaking off the Egyptian yoke. She took another; yet it is said, 2Ch 36:4<\/span>; 2Ki 23:34<\/span>, that the king of Egypt made the next king: both true; the Jews with Pharaohs liking, or Pharaoh with the Jews consent, advance him, whether it were Jehoiakim or Jehoiachin. <\/P> Made him a young lion; <\/B>king, and infused the lion-like maxims for his rules. <\/P> <\/p>\n 5. saw that she had waited, and herhope was lost<\/B>that is, that her long-waited-for hope wasdisappointed, Jehoahaz not being restored to her from Egypt. <\/P> she took another of herwhelps<\/B>Jehoiakim, brother of Jehoahaz, who was placed on thethrone by Pharaoh (2Ki 23:34<\/span>),according to the wish of Judah.<\/P><\/p>\n Now when she saw<\/strong>,…. That is, his mother, as the Syriac version expresses it; not his natural mother; as the mother of Sisera looked out and waited for him; but the congregation of Israel, as Jarchi interprets it, the body of the Jewish people:<\/p>\n that she had waited<\/strong>; for the return of Jehoahaz out of Egypt, which was expected for some time: or, “that she was become sick”; or “weak” w, and feeble, and brought to a low estate by his captivity, and by the tax the king of Egypt put upon her:<\/p>\n [and] her hope was lost<\/strong>; of his return to her any more, and so of being eased of the tribute imposed, and of being restored by him to liberty and glory; for the Lord had declared that he should return no more to his native country, but die in the place where he was carried captive, Jer 22:10<\/span>;<\/p>\n then she took another of her whelps<\/strong>; or sons, as the Targum:<\/p>\n [and] made him a young lion<\/strong>: a king, as the same Targum paraphrases it; that is, Jehoiakim, the brother of Jehoahaz, who before was called Eliakim, but his name was changed by Pharaohnecho; and though he is said to make him king, yet it was by the consent of the people of the Jews.<\/p>\n w “quod infirmatus esset”, Cocceius, Starckius.<\/p>\n We yesterday read over that sentence in which the Prophet says that Judea produced another lion after the former had been captured and led into Egypt. Now this ought to be referred to King Jehoiakim, who was appointed by King Nebuchadnezzar, when he had laid waste a part of Egypt, possessed the whole of Judea, and imposed laws by establishing a king, according to the rights of conquest. But since he also acted perfidiously, he was led away into captivity. The Prophet, therefore, means that the nation did not repent through this single chastisement; nor did it change its disposition, since its mother was a lioness: and not only did it bring forth young lions, but taught them to seize upon their prey till they became grown up. He says, therefore, that she saw what she had hoped, and her hope was futile. Some think that the noun “hope” is here repeated by the Prophet — she saw that her hope was lost; lost hope, I say. But the other reading is better — she saw that she had hoped; that is, she saw that her hope had not produced any fruit for some time, because the royal throne remained deserted; therefore she took another of her whelps, says he, and made him a lion. The Prophet again briefly teaches that the whole royal offspring was like young lions. Although, therefore, the lion alone is called king, yet he is said to be taken from a number of whelps; and hence it follows that this denotes the depraved and cruel nature of all. Thus we see that the Jews are indirectly reproved for not returning to soundness of mind, when God punished them severely, and King Jehoahaz was taken. Since, therefore, that punishment did not result in their correction, it follows that their dispositions were depraved; and the Prophet means this when he says, that she took one of her whelps, and again made it a lion. It follows — <\/p>\n (5) Another of her whelps.<\/strong>After the three months reign of Jehoahaz, his brother Jehoiakim was appointed king by Pharaoh (2Ki. 23:34<\/span>). He was conquered and bound in fetters by Nebuchadnezzar, with the intention of carrying him to Babylon (2Ch. 36:7<\/span>): he died, however, in disgrace in Jerusalem (2Ki. 24:6<\/span>; comp. Jer. 22:18-19<\/span>), and was succeeded regularly by his son Jehoiachin without foreign interference. His character, as shown in Eze. 19:6-7<\/span> (comp. 2Ki. 24:9<\/span>; 2Ch. 36:9<\/span>), was evil like that of his father.<\/p>\n “Now when she saw that she had waited, and her hope was lost,<\/p>\n Then she took another of her whelps, and made him a young lion.<\/p>\n And he went up and down among the lions, he became a young lion.<\/p>\n And he learned to catch the prey. He devoured men.<\/p>\n And he humbled (or ‘knew’ – the root yth‘ can mean either as we know from Ugarit) their palaces, and laid waste their cities,<\/p>\n And the land was desolate, and the fullness of it,<\/p>\n Because of the noise of his roaring.<\/p>\n Then the nations set against him on every side, from the provinces,<\/p>\n And they spread their net over him, he was taken in their pit,<\/p>\n And they put him in a cage with hooks, and brought him to the king of Babylon.<\/p>\n They brought him into strongholds, that his voice should no more be heard,<\/p>\n On the mountains of Israel.”<\/p>\n Jehoahaz was succeeded by Jehoiakim, who reigned for eleven years, but he is ignored for he does not illustrate the point of the disaster that came on their princes. Thus the next prince in mind is Jehoiachin. He is described as being powerful and trained up in war, and some of his exploits prior to becoming king are indicated, even though he was only eighteen years old when he began to reign.<\/p>\n Again he only reigned for three months, for he took the throne while Nebuchadnezzar was attacking Jerusalem due to his father’s refusal of tribute, and yielded it to Nebuchadnezzar (2Ki 24:8-15<\/span>). He was still rated as king in Babylon and we have archaeological evidence concerning the rations of his household there (2Ki 25:27-30<\/span>), where he is referred to as ‘Ya’u-kinu, — king of the land of Yahudu’.<\/p>\n ‘Now when she saw that she had waited, and her hope was lost.’ Judah had ‘waited’ in a brief hope that God would step in and give them victory, either by the return of Jehoahaz from Egypt, which never happened, or through Jehoiakim, but she soon realised that there was no hope in either of them. ‘Her hope was lost’. Thus they looked to the young Jehoiachin as their future deliverer.<\/p>\n ‘Then she took another of her whelps, and made him a young lion. And he went up and down among the lions, he became a young lion. And he learned to catch the prey. He devoured men. And he knew (or ‘humbled’) their palaces, and laid waste their cities, And the land was desolate, and the fullness of it, because of the noise of his roaring.’<\/p>\n Jehoiachin was a warlike young man and gained a certain local reputation, raising hopes. The result of his warlikeness was devastation for his neighbours’ land. But he quickly turned out not to be the expected deliverer.<\/p>\n ‘Then the nations set against him on every side, from the provinces, and they spread their net over him, he was taken in their pit, and they put him in a cage with hooks, and brought him to the king of Babylon. They brought him into strongholds, that his voice should no more be heard, on the mountains of Israel.’ Like Jehoahaz before him he was attacked by forces of a foreign king, this time loyal to Nebuchadnezzar, hunted down like a lion, captured and handed over to a king, but this time it was the king of Babylon. He was no more a free man ‘on the mountains of Israel’. There may be an indication here of his idolatry (see Eze 6:3-5<\/span>). The word rendered ‘cage’ may also mean ‘prisoner’s neck band’.<\/p>\n So the mighty princes of Israel had proved a disappointment, and all Ezekiel and the people could do was sing a song of despair and lament over them. It was a reminder that Israel-Judah was a small nation and without God’s protecting hand could do nothing against the wider world.<\/p>\n Eze 19:5<\/span><\/em><\/strong>. <\/strong>Then she took another of her whelps<\/em><\/strong><\/strong> Hereby is meant Jeconiah, who was placed upon the throne of Jerusalem by the Jews. The character which the prophet here gives of him, agrees perfectly well with him, and with him alone. His cruelty and wickedness are described in Eze 19:6-7<\/span>. 2Ki 24:8-9<\/span> and Jer. xxii, &c. His capture and captivity in Babylon are expressed Eze 19:8-9<\/span>, and in the other books of Scripture which we have quoted. <\/p>\n The Prophet is adverting to the Babylonish captivity, as he had before to that of Egypt, and from both raiseth a subject of lamentation. Reader! it is a very solemn consideration to the people of God, that amidst their security in Christ the Lord will not allow the slightest inattention to his precepts. In the charter of grace the covenant thus runs, If his children (the seed of Christ) break My laws, and keep not My commandments, then will I visit their transgressions with the rod, and their iniquity with stripes. Psa 89:30-31<\/span> .<\/p>\n Eze 19:5 Now when she saw that she had waited, [and] her hope was lost, then she took another of her whelps, [and] made him a young lion.<\/p>\n Ver. 5. Now when she saw that she had waited and her hope was lost.<\/strong> ] She looked for Jehoahaz’s return out of Egypt, as Sisera’s mother did for his safe and victorious return from the battle; but all in vain. “The hope of the hypocrite shall perish.” <\/p>\n <\/p>\n Then she took another of her whelps.<\/strong> ] A brat of the same breed, and of no better condition. Judea changed her lords oft, but not her miseries. So did Rome in the times between Augustus and Constantine the Great; the names of those few of them that were good might be written within the compass of a signet, as one said. Scarce any of them died a natural death, unless it were Vespasian, qui solus imperatorum mutatus in melius,<\/em> a<\/em> who also was the only emperor that became better by his preferment. <\/p>\n<\/p>\n a<\/em> Tacitus.<\/p>\n another of her whelps. Probably Jehoiakim, an other son of Josiah (2Ki 23:36. 2Ch 36:1-4). Hardly Jehoiachin, who reigned only three months (2Ki 24:8). But Jehoiakim reigned eleven years, and his character corresponds with Eze 19:7-8, here. See 2Ki 23:36; 2Ki 24:1-6, Jer 22:11-19. <\/p>\n another: Jehoiakim. Eze 19:3, 2Ki 23:34-37 <\/p>\n a young lion: King of Judah. <\/p>\n Reciprocal: 2Ki 23:37 – he did 2Ch 36:6 – came up<\/p>\n Eze 19:5. There is a space between this and the preceding verse that is not apparent in the language. After Jehoahaz was dethroned, his brother Jehoiakim was put in his place and reigned 11 years, and he was succeeded by his son Jehoiachin who reigned but 3 months. For some reason unknown to me, these two rulers are not considered distinctively in the parable. The things that will be said of the whelp of this verse were not all true of the mentioned kings, but they were true of the last, king in Jerusalem and his name was Zedekiah, Waited . , . hope was lost indicates that the return of Jehoahaz was looked for by some but it was in vain. It had been decreed (Jer 22:30) that no descendant of Jehoiachin was to reign in Judah, hence the nation had to use another whelp who was Zedekiab,<\/p>\n Eze 19:5-9. When she saw that she had waited This seems to signify that the Jews waited some time before they thought of setting another king over them, hoping, probably, that the king of Egypt would restore unto them Jehoahaz, whom he had taken prisoner; but when they saw their hopes disappointed in this, and that there was no longer any room to expect it, then they, by the consent, and probably, direction of the king of Egypt, elected Jehoahazs brother, Eliakim, king in his stead, his name being changed to Jehoiakim. And he went up and down among the lions He imitated the kings his neighbours, and became rapacious and cruel like them. And learned to catch the prey, &c. He learned and practised all the methods of tyranny and oppression. And he knew their desolate palaces Dr. Waterland and Houbigant render it, He destroyed their palaces; and Bishop Newcome, He brought evil upon their palaces. The meaning seems to be, that Jehoiakim made himself master of the riches and pleasant seats of the great men of the land. And the land was desolate, &c., by the noise of his roaring His cruelty and oppression caused many of the inhabitants of Judea to remove out of it, and go and settle in other places, where they could live more secure. Then the nations set themselves against him, &c. He was attacked by the Chaldeans, Syrians, Moabites, and Ammonites, and at last the king of Babylon took him prisoner, and carried him in fetters to Babylon: see 2Ch 36:6. That his voice should no more be heard, &c. That he should be no more a terror to the land of Israel. For Jehoiakim being compared, in the foregoing verses, to a lion, whose voice, or roaring, strikes men with terror; by saying that his voice should no more be heard, is signified that he should be no longer a terror to any in the country.<\/p>\n 19:5 Now when she saw that she had waited, [and] her hope was lost, then she took another of her {d} whelps, [and] made him a young lion.<\/p>\n (d) Which was Jehoiakim.<\/p>\n With the death of this cub the lioness took another of her offspring and made him dominant. He gained his position among the other rulers of the area and also became violent and destructive, like the first cub. He so devastated his own land that the people in it despaired. His neighbors also trapped this lion and took him captive to Babylon thus ending his reign.<\/p>\n This describes the career of King Jehoiachin, who also ruled over Judah for only three months (in 598-597 B.C.). Probably the writer omitted referring to King Jehoiakim, the intervening king, because he was not taken into exile like Jehoahaz and Jehoiachin. Other interpreters believe King Jehoiakim is the person in view. [Note: E.g., Chisholm, Handbook on . . ., p. 256; and Block, The Book . . ., pp. 604-7.] <\/span> The Babylonians captured Jehoiachin and took him into exile in 597 B.C. Later he enjoyed a measure of freedom, but he never returned to rule over Judah (2Ki 24:8-17; 2Ki 25:27-30; 2Ch 36:8-10).<\/p>\n Now when she saw that she had waited, [and] her hope was lost, then she took another of her whelps, [and] made him a young lion. 5 8. Jehoiachin carried captive to Babylon The second young lion is Jehoiachin. The intermediate prince Jehoiakim could not be included in an elegy, because he died in peace. … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 19:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20897","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20897","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20897"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20897\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20897"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20897"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20897"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"