Study

An explanation of the allegory is now added. The figure being dropped, God shows what he had hitherto set forth enigmatically. We said the object of the allegory was to induce the Jews to apply their minds more diligently to the Prophet’s destruction; for if he had used common and ordinary language, we know how carelessly they were accustomed to despise all rebukes and threatenings; but a riddle, while it held them in suspense, at the same time roused them, and so they were prepared for receiving the instruction which now follows. God says, therefore, that the king of Babylon came to Jerusalem. This reason has induced some to think that Lebanon is metaphorically called Jerusalem, but falsely, as we have already said. As long as the Prophet spoke figuratively, the parts ought to be mutually fitted to each other, as a tree and its branches have some connection with an eagle. The king of Babylon came to Jerusalem, and took the king away, and the elders, and led them off to Babylon. Although the Jews thought to be sufficiently moved by simple narrative, yet God here reproves them, because he saw how sluggish they were. First, he calls them a rebellious house; then he asks, Whether they know the meaning of all this? This is a kind of reproach by which God reminds them of their stupidity; since that riddle was not so obscure as to prevent them from understanding what had happened, unless they had been destitute of reason and judgment. But the Prophet thrusts at them more pointedly, by calling them a rebellious house, although at the same time he obliquely reproves their stupidity in not immediately perceiving the meaning of the riddle. He now adds, that the king of Babylon had taken from the royal seed. We said that Zedekiah was the uncle of Jehoiakim: he was placed on the throne beyond all expectation; because, if Jehoiakim had begat sons when he was still secure, they would have been his successors: hence it was an extraordinary advantage to Zedekiah in being placed on the throne. But he says, that he was so created king, that the king of Babylon made a covenant with him, and induced him to take an oath. Here God shows that, humanly speaking, Zedekiah’s revolt could not prosper; for even profane men are always persuaded that the perfidy of him who breaks his word will not go unpunished, especially in treaties, which are held sacred by common consent. Since, therefore, the sacredness of treaties was so great, that they could not be violated without weakening the bonds of society, hence the general persuasion that the falsehood of all truce-breakers will turn out unhappily. Now, therefore, God leaves his own cause, and takes up that of King Nebuchadnezzar: Behold, says he, you was made king by gratuitous liberality: a conqueror indeed imposed conditions upon thee, but still thy state was desirable — you could rule your own people splendidly and with moderate dignity: now, because thy covenant has been despised, and your oath broken, you has been ungrateful to the king of Babylon, who had bound thee to himself by his munificence: how can this perfidy prosper? Now, therefore, we see the Prophet’s meaning, when he says that the king of Babylon made a treaty with King Zedekiah, and took an oath of him: this is added for the sake of amplifying; for although men never enter into treaties without a mutual oath, yet Ezekiel seems to have doubled the crime of Zedekiah, when he expresses that an oath intervened. He says that he took the strong of the land, namely, as hostages. There is no doubt that Nebuchadnezzar assembled this troop around him that the Jews might be more quiet: for he knew the turbulent character of the nation, and that the maintenance of so many was expensive: but, as I have said, it was his plan to hold the whole country at peace in this way. But Zedekiah rendered his own brothers and relations liable to death, since Nebuchadnezzar might be induced, by just anger, to slay them all. Hence Zedekiah’s revolt was the betrayal of his brothers: for this reason the Prophet adds, that the strong ones of the people were led away to Babylon; that is, those of the first rank, who were held in honor by the people.

He now adds, that the kingdom might be humbled. Zedekiah then could not pretend error, nor turn his back, as if he had been outwitted by the cunning and secret counsels of the king of Babylon: for Nebuchadnezzar dealt with him openly, and proscribed the conditions on which he wished him to reign. Since, then, the king of Babylon showed Zedekiah openly and sincerely what he wished him to do, that wretched man could not say that he was imposed upon, and not made sufficiently aware of the cunning of the king of Babylon: no such excuse was left to him. And therefore the Prophet clearly expresses that Nebuchadnezzar imposed conditions upon Zedekiah, that his kingdom should be lowly, so as not to lift itself up, but that it should keep the agreement. This was most equitable: for when he appointed a king, he might have imposed upon him very hard conditions, but he was content with moderation, which was surely tolerable even among the best friends. For he made a treaty with him, and then he wished the kingdom to be lowly for its preservation. For it is just as if the Prophet had said, that Nebuchadnezzar thought of nothing else than that Zedekiah might reign in peace; and since he saw it to be useful to the king and the whole people to be restrained within some bounds, he followed that plan. Since, then, Nebuchadnezzar consulted the public advantage by this method of action, Zedekiah was the more wicked in not allowing his own safety to be consulted, since nothing was better or more desirable than for him to remain humble, and not to raise himself up to his own destruction, as afterwards happened. It now follows, that he rebelled by sending his messengers into Egypt, that they might give him horses and much people. These points ought to be mutually compared; that the contrast might correspond: Nebuchadnezzar regarded nothing else but the peace of the country, for he wished to prevent all fears and disturbances. What, then, was Zedekiah? a rebel. And why? for sending messengers to Egypt to fetch many troops of both horse and foot to succor Judea against Nebuchadnezzar. After the conclusion of the war he had done nothing hostile, for it was a part of his paternal anxiety to give them a king of their own nation, and so to set the whole country at rest, that there should be no occasion for tumult. Why, then, should Zedekiah seek help from the Egyptians? Thus we see that the Prophet is removing from him all excuses for self-defense. He now adds, shall he prosper? shall he who has acted thus escape? The Prophet asks with emphasis; because, as I have said, this persuasion was engraved on the minds of all, that vengeance must overtake all the perfidious, especially if they had violated their oath in treaties. The Prophet, therefore, does not simply pronounce that Zedekiah should perish through violating the treaty, but he rises more confidently, and inquires, as of a thing settled and undoubted, Shall he prosper? shall he who has planned such a crime escape? He now adds, shall he who has violated a treaty escape? This repetition is not superfluous: he had formerly said, shall he who has done this escape? he immediately repeats, shall he who has violated a treaty escape? There was nothing obscure in the first clause: but the Prophet added this, not for the sake of perspicuity, but to give more weight. to the sentence. The conclusion is, that it was not possible to escape God’s vengeance for such perfidy, as we shall treat the point more at length tomorrow.

It now follows, As I live, says the Lord Jehovah, in the dwelling of the king who placed him on a throne, shall he die. Although the Prophet had sufficiently shown that Zedekiah could not escape the penalty of his revolt, yet God here again comes forward, and swears by himself, or by his life, that he would punish Zedekiah. Hence the great stupidity of the people appears, for God never acts falsely by his own name, or brings it forward in vain, but when necessity demands it, he swears by himself. And by his own example he prescribes to us, that we should not rush rashly upon an oath, but be sober in this respect. But God swears that Zedekiah should die on the spot, that is, at the capital of the king who put him on the throne; that is Babylon, where he died: and yet he did not see Babylon, because his eyes were put out at Riblath, as we saw elsewhere. (Jeremiah 39:7; Jeremiah 52:11.) But the Prophet simply denounces the penalty, that he should die in exile, and in the dwelling of the king who had placed him on his throne, and from whose covenant he had departed, and whose oath he had despised.

As Ezekiel has before pronounced that there was no need of great forces when God wished to punish Zedekiah by means of the king of Babylon; so he now teaches, on the other hand, how great and powerful an army Pharaoh would collect, and yet it would profit nothing, since Nebuchadnezzar would be victorious. Some interpreters explain the passage otherwise, namely, that Pharaoh would not perform his promise; for kings are accustomed to boast of their supplies when they enter into treaties: they promise 50,000, but only supply 10,000. They think, therefore, that these vain promises by which Zedekiah was deceived are here reproved, since Pharaoh boasted that he would come with very great forces, so as easily to repel the Babylonian army. But the sense which I propose is far more suitable, namely, that whatever Pharaoh should attempt, it would fail to assist him. Although he should come well attended, and oppose the Chaldaeans by immense forces, yet he should effect nothing in battle with him: although this may be true equally of Zedekiah as of the king of Babylon. For Pharaoh did nothing with King Nebuchadnezzar, since he was quickly compelled to retreat into his own territories, and could scarcely defend his own kingdom, for he did not succeed against Nebuchadnezzar: and he did Zedekiah no good, since he did not assist him in his misfortunes, as he had promised. But as far as concerns the general sense, we see that the Prophet means that Zedekiah would be deceived although Pharaoh should faithfully perform his promises, since he was undertaking an expedition against the will of God, which must turn out disastrous. He adds, when he shall throw up a mound and build a tower, (towers are meant, for there is a change of number,) as is customary in besieging cities. This thought to be referred to Nebuchadnezzar, for he began to cast up mounds and build towers against Jerusalem when Pharaoh led away his army. Since Nebuchadnezzar could not contend with both the Egyptians and Jews together, he raised the siege and set out to meet Pharaoh, who, when conquered, retreated with trembling within his own boundaries. Nebuchadnezzar afterwards returned, and after preparing all things, he did not desist till he had stormed the city. Now Ezekiel means this, that Pharaoh would come to his help in vain, when Nebuchadnezzar began to cast up his mounds and build towers against the city. It follows —

Ezekiel repeals again, that, even speaking, Zedekiah could not succeed, since he violated the treaty for we yesterday said that this persuasion is always fixed in men’s minds, that treaties are sacred, and cannot be broken with impunity. Since, therefore, the sacredness of treaties was always prevalent among men, Ezekiel here pronounces that the issue would be disastrous, because Zedekiah despised his oath when he broke the treaty after stretching out his hand. He describes a gesture, as I think, customary among men — that of stretching forth the hand when they wish to witness a covenant. The alliance, then, between the Egyptians and the Jews is here described by an outward gesture, because Zedekiah stretched forth his hand, and yet had violated it in this way: but since he perfidiously revolted from King Nebuchadnezzar, to whom he had pledged his faith, he has done all this, says he, therefore he shall not be liberated. It follows —

The former sentence is confirmed. The Prophet had spoken after the usually received manner when he said that Zedekiah’s perfidy would not be unrevenged; but he now brings forward God as the speaker, because, unless he appeared as an avenger of perfidy, mankind would scarcely ever be seriously persuaded that punishment was prepared for perjurers and truce-breakers. As I have said that this opinion was fixed in the hearts of all, so it must be understood that this opinion was received, and that men were fully persuaded of it: but persuasions which are called “common” ¹⁸⁶¹⁸⁶     κοίνας ἐννοίας. — Calvin. vanish away; there are common thoughts which are almost born with us, and follow nature, but they are not firm, because the profane do not hold the principal point, that God is the judge of the world: this sentence, therefore, is added of necessity. Now God swears that Zedekiah should suffer punishment, because he had despised the oath and rendered the covenant void. But we must notice the epithet; for God calls the oath and the covenant his own: he has despised, says he, not simply the oath, but mine: he has violated my treaty. The reason of this language is, that God wishes fidelity between man and man to be cultivated: and so he detests all perjury and all frauds. Now, since there is no more sacred method of contracting a treaty than by solemn rites, there also God shows his judgment in a peculiar manner. In fine, we may deservedly call him the guardian of treaties; for when heathens entered into treaties, they were accustomed to bring forward the name of Jupiter the supreme, because they thought he would inflict vengeance on all who violated their pledge. But God here comes forward, not like an imaginary Jupiter, but because he wished confidence to flourish in human society; since, unless men act sincerely to each other, all society would be broken up. This, then, is the reason why Ezekiel says that the treaty struck with King Nebuchadnezzar was divine, since God would be its vindicator. Meanwhile we must remark that this treaty was lawful and pleasing to God. (Jeremiah 27:17.) And we see from Jeremiah 28 and Jeremiah 29., that God wished the Jews to suffer under this disgrace for a time. For King Zedekiah, if he had truly discharged his office, was an image of the Messiah, the first-born among the kings of the earth: Hence it was unworthy of him to become tributary to a profane monarch and a cruel tyrant. But since God had so imposed slavery on his own people, Zedekiah ought to be under the yoke, as it is there said, Be you servants to King Nebuchadnezzar and live; that is, there is no other method of obtaining safety, unless you suffer the Chaldaeans to rule over you, and you bear their sway calmly, since Nebuchadnezzar is God’s scourge. This covenant, as I have said, was approved by God, otherwise he could not have been its avenger. We know that there are three kinds of treaties. When there has been war between two kings, if the conqueror wishes to spare his enemy, he receives him into covenant, but imposes conditions at his own discretion. We know that the Romans followed that custom, since it was too difficult for them to hold in subjection all whom they had subdued, and especially at the beginning; and thus they entered into treaties with many tribes under many circumstances. Another sort of agreement is, that between either kings or people when at variance with each other; but before they actually engage, they make a truce with each other, and so remove the occasion of the war — this is another kind. Lastly, those who never were enemies enter into an alliance; and such was the treaty between Zedekiah and the king of Egypt. For they wished to be cautious, and to anticipate the danger which he feared from the Chaldaeans; and hence he entered into the agreement,. Thus the Israelites were formerly joined with the Syrians, and afterwards with the Assyrians. So we saw that the Jews committed adultery when they ran about first to Egypt, then to Assyria, and then to Chaldaea. But this treaty, of which mention is now made, was necessary; for Zedekiah could not escape from embracing the conditions imposed on him by King Nebuchadnezzar. For this reason God pronounces himself the avenger of perfidy.

It is now asked, Whether we may never break our word when any one has been violently attacked, and promised what was otherwise unjust? The reply is at hand, that God’s name is more precious than all human advantages. If any one, therefore, object that he was deceived, and oppressed by unjust conditions, still God’s name must prevail. Hence we must always weigh what is due to the name of God; and hence we shall readily conclude that those can never be excused who violate their engagements on the pretext of being violently compelled, or induced by fraud, or not allowed the liberty of considering whether their promise was according to equity. For this reason, also, it is said in the 15th Psalm, (Psalm 15:4,) that the sons of God swear and suffer loss, because when God’s, name has been interposed, no utility ought to be of such importance as to outweigh the oath that has been taken. And so not without reason God now pronounces that he would avenge the perjury which Zedekiah had committed, since, in truth, we cannot depart from promises which have been sanctioned by an oath in God’s name, without seeming to slight the Almighty himself. Meanwhile, it is certain that there was another reason why God punished the Jews; but here, as I have previously shown, the Prophet mentions what was more familiar to men. The first cause of the destruction of the city and of the whole kingdom, was idolatry, as we saw before, and then the many crimes of the people were added. For from the period of the corruption of true religion, the pollution of many vices increased through the city and the whole land. Hence it happened that God destined his people to destruction; hence also King Zedekiah was deprived of sight. For, as the sacred history testifies, God wished to destroy the whole people: for this reason Zedekiah fell, and provoked the Chaldaeans against him. We see, therefore, that there is a continued series of causes in the eternal providence of God, but not as the Stoics supposed; for they concocted their fate from complex windings or implicit causes, without any will of Deity in that confusion. But God, as I have said, has different reasons why he does one thing or another. Some causes are remote and incomprehensible to us, and others manifest to us: so the proximate cause of the destruction of the people was the revolt of Zedekiah from King Nebuchadnezzar; but there was another more important reason, namely, that the people deserved to perish. Hence Zedekiah was rendered blind by the just judgment of God, since he passed over perfidiously to the king of Egypt, and so armed himself against King Nebuchadnezzar. But we must hold that the reason universally manifest is here reviewed. It follows —