26<\/strong>. The term “diadem” is used of the mitre of the high-priest, Exo 28:4<\/span>. There can be no reference to the high-priest here, the passage refers exclusively to the royal house, which shall be discrowned.<\/p>\n this the same<\/em> ] The somewhat enigmatical words mean probably: this is not that, i.e. the present royal house and rgime is not that which shall be (the Messianic), as Eze 21:27<\/em><\/span> explains. Or, this shall not remain this, i.e. what it is, it shall be removed and give place to something higher to come, Eze 21:27<\/em><\/span>.<\/p>\n exalt<\/em> that is high<\/em> ] let that be exalted which is low, and that which is high be abased.<\/strong> The words “overturn,” &c., Eze 21:27<\/em><\/span> explain the idea. The present order shall disappear, the high shall be abased and at last that which is humble shall be exalted, cf. Eze 17:24<\/span>.<\/p>\n Eze 21:26-27<\/span><\/p>\n Thus saith the Lord God; Remove the diadem, and take off the crown.<\/em><\/p>\n <\/em><\/p>\n The Christian philosophy of revolution<\/strong><\/p>\n The true philosophical history of man is that which reveals to us the causes and progress, first, of his depravity and deterioration; and secondly, of his return towards that state of holiness and happiness which he is destined, in the purpose of God, and through the agency of the Gospel, again to attain. The progression which the history of the race exhibits has been in cycles, and not in straight lines. In accordance with the principle announced by the prophet of Jehovah to the profane and wicked Prince of Israel, it has been a process of revolution and not of development. It involves the law of declension and decay, as much as that of quickening and growth. In the first place, the origin of the human race was not from a state of barbarism, but one of absolute perfection; and the first change which passed upon human nature was that by which it fell into degeneracy, by reason of temptation from without. Social happiness was blighted, and perished in the bud. The very first offspring of the social state, instead of love, sympathy, and mutual support, were, first, envy, then hatred, and lastly murder. Alienation and division thus became at once the universal law of society. In the first place, the earliest ages of the world after the fall, when the light of revealed truth was dimmest, and the reign of grace most feeble, were marked by a rapid degeneration, physical, intellectual, and moral, in the nature, the character, and the condition of man. In the second place, when the power of sin was checked by larger gifts of gracious influence, the power of Divine truth became diffusive, and entered upon its aggressive work in the achievement of mans regeneration; and has continued to the present hour, progressive; and, judging from the history of the past, and the characteristics of the present, as well as the prophetic delineation of the future, it will continue steadily progressive, till its final and perfect consummation. In the third place, the great agent by which this progress has been carried forward is that of revolution, or that of overturning, overturning, overturning, till He shall come whose right it is to wear the crown of universal dominion, amidst the redeemed race of man. In any comprehensive survey of the subject, the central epoch of human history is the advent of the Son of God. Everything anterior to that event pointed to the incarnation as embracing the fulness of its significancy, and everything subsequent derives its vitality and power from the same source. To the eye of the Christian, and in the light of the Bible, those vast and sublime overturnings which reared and overthrew successively the gigantic empires of Egypt, Assyria, Persia, and Macedon, to say nothing of countless smaller states, which concentrated the intellect, the genius, and the cultivation of the world in the States of Greece, and finally enthroned Rome as sole mistress of the earth, these all appear as mighty and indispensable agencies, commissioned of God to produce that mental culture, that feeling of strong, unsatisfied religious want, and that state of universal peace, which were essential to prepare the world for the advent of the Son of God. And now in like manner we believe the peculiar dispensation of the age, and specifically of the race to which we belong, is to leaven the philosophy, the literature, the morality, and the civil and political institutions of the world with the religion of the Bible, and then carry their elevating, purifying influence throughout the earth. This is the last of the great dispensations of the worlds progressive history. The true and final civilisation of the race, as statesmen and philosophers delight to call it, is just that which owes to Christianity both the life of its being and the law of its forms. It was designed for the whole family of man; and it will therefore embrace the whole. Changes are passing upon the internal policy and the outward face of nations, with a rapidity as much greater than those of the early ages of history as the modes of locomotion and the intercourse of the world have been improved by the agencies of steam and magnetic electricity. The progress of human events toward their ultimate goal, like some mighty mass acted upon by a constant mechanical force, is ever accelerating as it advances. This is preeminently true of the very point of time now passing. The plot thickens. Events crowd with ever-accumulating momentum toward the appointed end. The watchwords of the downtrodden classes of the Old World–Liberty, Equality, Fraternity–are not so far from the embodiment of the true and fundamental principles of that very civilisation which yet awaits the human race. But as to the sources whence these blessings are to come, they are, by the necessities of their previous condition, wholly in the dark. The liberty which they are blindly struggling after, in the turbulent and bloody track of radicalism, is to be realised in the enfranchisement of the Gospel, and grounded on that personal liberty wherewith Christ makes His people free. The equality to which their inward convictions assure them they are entitled is not an agrarian equality of social and material position, but an equality in human rights, founded on an equality of moral condition and desert in the sight of God; and the fraternity emblazoned on their motto is the genuine, but it may be the perverted, heart utterance of the conscious right to membership in that common brotherhood of humanity which springs out of the common Fatherhood of God. The whole and every item of this ideal longing of humanity in its most degraded and dangerous forms, and which has been moulded into the war cry of modern revolution, is destined to fulfilment; but in a form and from a source widely different from that to which the ignorant and vicious and dangerous paupers and outcasts of the world are looking for succour. They shall yet enjoy all, and more than all, their brightest hopes, but only as a fruit of the Gospel of Christ. (M. B. Hope, D. D.<\/em>)<\/p>\n<\/p>\n National revolutions<\/strong><\/p>\n Our day is one of unusual excitement; mind is everywhere agitated; the foundations are out of place; the earth reels like a drunken man; sceptres are broken; dynasties tremble; the diadem is removed and the crown taken off; thrones are burnt in the open streets; kings flee for their lives to foreign shores; mens hearts are failing them for fear, and for looking after those things that are coming on the earth, for the powers of heaven are shaken.<\/p>\n 1. <\/strong>Religious persecution.<\/p>\n 2. <\/strong>The withholding of political rights.<\/p>\n 3. <\/strong>Positive oppression.<\/p>\n 1. <\/strong>They proclaim the vanity of all artificial greatness. The Lord is known by the judgment which He executeth. He leadeth princes away spoiled, and overthroweth the mighty. He poureth contempt upon princes, and causeth them to wander in the wilderness where there is no way.<\/p>\n 2. <\/strong>By these revolutions God utters His protest against tyranny. God is the God of justice, the Friend of the needy, the Avenger of the oppressed; and those that walk in pride He is able to abase. His voice, if despised in His word, is lifted up in the storm, the tempest, the plague, and the revolution; and it is the protest against injustice and oppression.<\/p>\n 3. <\/strong>Another lesson read to the their victories worthless; their wars, sin; their pride, rebellion; their honours, transient; their wealth, evanescent; their glory, a fading flower; and their destiny, extinction from under these heavens.<\/p>\n Verse 26<\/span>. Exalt<\/B><\/I> him that is low<\/I>] Give Gedaliah the government of Judea.<\/P> <\/P> Abase<\/B><\/I> him that is high<\/I>] Depose Zedekiah <\/I>– remove his diadem, and take off his crown.<\/P> <\/p>\n Either God speaks to the prophet to declare the thing, or to Nebuchadnezzar to do the thing, to take away the diadem, the royal tire of the head, which the king did ordinarily and daily wear. <\/P> The crown; <\/B>which was a royal ornament used on solemnities, and more than ordinary occasions; or it may be one thing in doubled expressions of the deposing of Zedekiah. <\/P> The same; <\/B>the kingdom and crown shall never be what it hath been; as we say of one greatly altered, He is not himself, so here, This shall not be the same; it was great, glorious, and flourishing, but hereafter small, dependent, ignoble, and withering. <\/P> Exalt him; <\/B>Jeconiah; it is probable the prophet foretells the advance of this captive king, which came to pass in the 37th year of Jeconiahs captivity, in the first year of Merodach, 2Ki 25:27-29<\/span>; Jer 52:31<\/span>, who exalted his seat above all the captive kings in Babylon. <\/P> That is low; <\/B>now in captivity in Babylon. Abase him; Zedekiah, That is high; not now on the throne of Judah, strengthened with the confederacy of Egypt, on which he relieth, and exalteth himself, and bears himself high against the prophet, the king of Babylon, and, which is most insolent, against the God of heaven. <\/P> <\/p>\n 26. diadem<\/B>rather, “themiter” of the holy priest (Exo 28:4<\/span>;Zec 3:5<\/span>). His priestly emblem asrepresentative of the priestly people. Both this and “thecrown,” the emblem of the kingdom, were to be removed, untilthey should be restored and united in the Mediator, Messiah (Psa 110:2<\/span>;Psa 110:4<\/span>; Zec 6:13<\/span>),[FAIRBAIRN]. As, however,King Zedekiah alone, not the high priest also, is referred to in thecontext, English Version<\/I> is supported by GESENIUS.<\/P> this shall not be thesame<\/B>The diadem shall not be as it was [ROSENMULLER].Nothing shall remain what it was [FAIRBAIRN].<\/P> exalt . . . low, . . . abase. . . high<\/B>not the general truth expressed (Pro 3:34<\/span>;Luk 1:52<\/span>; Jas 4:6<\/span>;1Pe 5:5<\/span>); but specially referringto Messiah and Zedekiah contrasted together. The “tender plant .. . out of the dry ground” (Isa53:2<\/span>) is to be “exalted” in the end (Eze21:27<\/span>); the now “high” representative on David’sthrone, Zedekiah, is to be “abased.” The outward<\/I>relations of things shall be made to change places in justretaliation on the people for having so perverted the moral<\/I>relations of things [HENGSTENBERG].<\/P><\/p>\n Thus saith the Lord God, remove the diadem, and take off the crown<\/strong>,…. That is, from Zedekiah; and as these are the regalia and ensigns of royal dignity, taking them off signifies the deposition of him as a king, the stripping him of his kingly power and authority: an earthly crown is a corruptible and fading one, at most it continues but during this life, and sometimes not so long; it does not always sit firm; sometimes it is tottering and shakes, and sometimes quite fails off to the ground; it is taken from the head of one, and put upon the head of another, by him who gives the orders in the text, and has the sovereign disposal of crowns and kingdoms; who sets up one, and puts down another. The “diadem” was a royal tire of the head, wore in common; the “crown” was put on at certain times; both signify one and the same thing, royal dignity; though the former is sometimes used as an ornament of the priesthood, as the latter of kingly power; hence the Targum,<\/p>\n “remove the diadem (or mitre) from Seraiah the high priest, and I will take away the crown from Zedekiah the king;”<\/p>\n but the latter is only meant; besides, as Kimchi observes, it was not Seraiah, but Jehozadak his son, that was carried captive with Zedekiah:<\/p>\n this shall not be the same<\/strong>; this royal dignity shall not continue the same; the kingdom shall not be in the same lustre and glory, nor in the same hands:<\/p>\n exalt him that is low<\/strong>: either Jeconiah now in captivity; and which was fulfilled when Evilmerodach lifted up his head, and set his throne above the thrones of the kings in Babylon, Jer 52:31<\/span>, or Zerubbabel, of the seed of Jeconiah, who was born in the captivity, and became prince of Judah; or rather the Messiah, who was of a low extraction; born of mean parents; was as a root out of a dry ground; appeared in the form of a servant, poor and lowly; yet, when he had done his work, was highly exalted at the right hand of God; far above angels, principalities, and powers; as well as set upon the throne of his father David:<\/p>\n and abase him that is high<\/strong>; the then prince upon the throne, Zedekiah; who was high and lifted up, but should be pulled down and humbled, as he was.<\/p>\n (26) Remove the diadem.<\/strong>The word translated diadem is rendered in every other place in which it occurs (Exo. 28:4<\/span>; Exo. 28:37<\/span> bis, <\/em>Exo. 28:39<\/span>; Exo. 29:6<\/span> bis, <\/em>Exo. 39:28<\/span>; Exo. 39:31<\/span>; Lev. 8:9<\/span> bis<\/em>, Exo. 16:4<\/span>) the mitre <\/em>of the high priest, and undoubtedly has the same sense here. Not only was the royal but also the high-priestly office to be overthrown in the approaching desolation. Neither of them were ever recovered in their full power after the captivity. The various verbs here, remove, take off, exalt, abase, <\/em>are in the original in the infinitive, and although it is sometimes necessary to translate the infinitive as an imperative, it is better here to keep to its more common sense of indicating an action without reference to the agent which is most readily expressed in English by the passive: The mitre shall be removed, and the crown taken off . . . the low exalted, and the high abased.<\/p>\n This shall not be the same.<\/strong>Literally, this not this, <\/em>or, supplying the verb, as is often required, this shall not be this<\/em>i.e., <\/em>as the following clauses express, there shall be an utter change and overturning of the whole existing state of things. For the abasement of the high and exaltation of the low, as an expression of the Divine interposition at the introduction of a new order of things, comp. 1Sa. 2:6-8<\/span>; Luk. 1:51-53<\/span>.<\/p>\n 26<\/strong>. <\/strong> Diadem <\/strong> “Miter” (Exo 28:4<\/span>). <\/p>\n This shall not be the same <\/strong> Dr. Davidson remarks that these enigmatical words probably mean, “This is not that;” that is, the present royal house and regime <\/em> is not that which shall be (the Messianic), as Eze 21:27<\/span> explains; or “this shall not remain this;” that is, what it is; it shall be removed and give place to something higher to come (Eze 21:27<\/span>). <\/p>\n Exalt him that is low, and abase him that is high <\/strong> Rather, the low shall be exalted and the high abased. <\/em> (See Eze 21:27<\/span>; Eze 17:24<\/span>.)<\/p>\n Eze 21:26<\/span><\/em><\/strong>. <\/strong>This shall not be the same<\/em><\/strong><\/strong> This is not the same which it was;<\/em> that which was humble hath exalted itself; thou, therefore, abase the<\/em> exalted. <\/em>This alludes to ch. Eze 17:14<\/span> where it is said, That the kingdom might be base, <\/em>Zedekiah serving under tribute. <\/p>\n Eze 21:26 Thus saith the Lord GOD; Remove the diadem, and take off the crown: this [shall] not [be] the same: exalt [him that is] low, and abase [him that is] high.<\/p>\n Ver. 26. Remove the diadem.<\/strong> ] This was a fine linen cloth, wherewith the king’s head used to be bound about, a<\/em> and then the crown was set on. <\/p>\n <\/p>\n Take off the crown.<\/strong> ] Our Richard II, when to be deposed, was brought forth crowned and in royal robes. Never, saith the chronicler, was prince so gorgeous with less glory and more grief. <\/p>\n <\/p>\n This shall not be the same.<\/strong> ] Haec non erit haec.<\/em> This crown or kingdom shall not be as it hath been. <\/p>\n <\/p>\n Exalt him that is low.<\/strong> ] Jeconiah, or, as some will, Christ the King of the Church. <\/p>\n <\/p>\n And abase him that is high.<\/strong> ] b<\/em> Zedekiah. Let him not henceforth be the master of a molehill, nor owner of his own liberty. In him let it appear that mortality is but the stage of mutability. <\/p>\n<\/p>\n a<\/em> Diadema,<\/em> of circumligare.<\/em> <\/p>\n b<\/em> Just the same that Cambyses threatened unto Egypt, , . – Herod., <\/em> lib. ii.<\/p>\n be the same: or, endure. They might exalt and abase. but Jehovah would not recognise it. <\/p>\n Remove: Eze 12:12, Eze 12:13, Eze 16:12, 2Ki 25:6, 2Ki 25:27, Jer 13:18, Jer 39:6, Jer 39:7, Jer 52:9-11, Jer 52:31-34, Lam 5:16 <\/p>\n exalt: Eze 17:24, 1Sa 2:7, 1Sa 2:8, Psa 75:7, Psa 113:7, Psa 113:8, Luk 1:52 <\/p>\n Reciprocal: Job 22:29 – the humble person Isa 40:4 – valley Jer 21:7 – I will Jer 32:4 – General Joh 18:31 – It Joh 19:15 – We have<\/p>\n Eze 21:26. A diadem is a band worn on the forehead of a ruler, and a crown is the article worn on the top of the head to signify his authority. Zedekiah was still wearing this crown at the present writing although his reign was about to close. Take off the crown was a prediction and an order. The prediction was that Zedekiah was soon to lose bis crown and that it would be by the decree of the Lord. Not be the same means the crown will not continue in the same line it has been enjoying as to its temporal scope. Ex alt and abase indicates a reversal of conditions regarding the government of Gods people.<\/p>\n 21:26 Thus saith the Lord GOD; Remove the {x} diadem, and take off the crown: this [shall] not [be] the same: exalt [him that is] low, and abase [him that is] high.<\/p>\n (x) Some refer this to the priest’s attire: for Jehozadak the priest went into captivity with the king.<\/p>\n Thus saith the Lord GOD; Remove the diadem, and take off the crown: this [shall] not [be] the same: exalt [him that is] low, and abase [him that is] high. 26. The term “diadem” is used of the mitre of the high-priest, Exo 28:4. There can be no reference to the high-priest here, the passage … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 21:26”<\/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-20981","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20981","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=20981"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20981\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20981"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20981"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20981"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>National revolutions are symptomatic of moral disorder. They are the result of one or more causes of an evil, or a series of evils, which have been long accumulating and gathering force and strength, until the terrible crisis comes, when, like the central fires of the earth rushing to the volcano, an eruption takes place, and men are filled with astonishment and oppressed with awe. All the manifestations of injustice are evidences of the moral disorder to which I allude.<\/p>\n
II. <\/strong>National revolutions are in harmony with individual experience and material phenomena. The individual is the type of the nation. The nation is but the individual on a broader scale. The body politic is congregated men. The mass is the man multiplied. We are firmly persuaded that the security of a nation is not in the form, but in the moral integrity of its government. Righteousness exalteth a nation. We deprecate injustice, whether it emanate from a throne or a presidential chair; and tyranny, whether it come from a man or a mob; and slavery, whether it exist under a despotism or a republic. Again, as in the individual, so in the nation; if there be the conservative power of health, it will struggle for the mastery. The accumulated moral disease must destroy vitality, or be thrown to the surface by revolution. We find another analogy in material laws. The inequality of the earths surface is conducive to the health of vegetables and animals. The roaring cataract stuns the beholder, but he inhales not there the poison of the stagnant pool. The sweeping wind makes the forest to groan, but it causes its roots to strike deeper in the earth, and the juices of vegetable life are increased. The thunders of heaven, with their herald-lightnings, appall and terrify us, but they are the physicians of the atmosphere, and drive pestilence from the land.<\/p>\n
III. <\/strong>National revolutions are the voice of God speaking to the world.<\/p>\n
IV. <\/strong>These revolutions are forerunners of the Redeemers righteous reign. The Redeemer will come again–not to be betrayed, mocked, and crucified; but to be glorified in His saints, and admired in all them that believe; to be hailed as the Prince of peace–the liberator of every bondman–the joy of every loyal heart–the desire of all nations; to be crowned, amid the hosannahs of an exulting world, while the smiling heavens are vocal with the intermingling hallelujahs of angels and men. (W. Leask.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"