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<p>The prophet, in the verses before, had shown them the sword coming; he here shows them that sword coming against them, that they might not flatter themselves that by some means or other it should be diverted a contrary way.</p>
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<p class="tab-1">I. He must see and show the Chaldean army coming against Jerusalem and determined by a supreme power so to do. The prophet must <i>appoint him two ways</i>, that is, he must upon a paper draw out two roads (<a class="bibleref" title="Ezek.21.19" href="/passage/?search=Ezek.21.19">Ezek. 21:19</a>), as sometimes is done in maps; and he must bring the king of Babylon’s army to the place where the roads part, for there they will make a stand. They both <i>come out of the same land</i>; but when they come to the place where one road leads to Rabbath, the head city of the Ammonites, and the other to Jerusalem, he makes a pause; for, though he is resolved to be the ruin of both, yet he is not determined which to attack first; here his politics and his politicians leave him at a loss. The sword must go either to Rabbath or <i>to Judah in Jerusalem</i>. Many of the inhabitants of Judah had now taken shelter in Jerusalem, and all the interests of the country were bound up in the safety of the city, and therefore it is called <i>Judah in Jerusalem the defenced</i>; so strongly fortified was it, both by nature and art, that it was thought impregnable, <a class="bibleref" title="Lam.4.12" href="/passage/?search=Lam.4.12">Lam. 4:12</a>. The prophet must describe this dilemma that the king of Babylon is at (<a class="bibleref" title="Ezek.21.21" href="/passage/?search=Ezek.21.21">Ezek. 21:21</a>); for <i>the king of Babylon stood</i> (that is, he shall stand considering what course to take) <i>at the head of the two ways</i>. Though he was a prince of great foresight and great resolution, yet, it seems, he knew neither his own interest nor his own mind. Let not the wise man then glory in his wisdom nor the mighty man in his arbitrary power, for even those that may do what they will seldom know what to do for the best. Now observe, 1. The method he took to come to a resolution; he <i>used divination</i>, applied to a higher and invisible power, perhaps to the determination of Providence by a lot, in order to which he <i>made his arrows bright</i>, that were to be drawn for the lots, in honour of the solemnity. Perhaps <i>Jerusalem</i> was written on one arrow and <i>Rabbath</i> on the other, and that which was first drawn out of the quiver he determined to attack first. Or he applied to the direction of some pretended oracle: he <i>consulted with images</i> or <i>teraphim</i>, expecting to receive audible answers from them. Or to the observations which the augurs made upon the entrails of the sacrifices: <i>he looked in the liver</i>, whether the position of that portended good or ill luck. Note, It is a mortification to the pride of the wise men of the earth that in difficult cases they have been glad to make their court to heaven for direction; as it is an instance of their folly that they have taken such ridiculous ways of doing it, when in cases proper for an appeal to Providence it is sufficient that <i>the lot be cast into the lap</i>, with that prayer, <i>Give a perfect lot</i>, and a firm belief that the <i>disposal thereof</i> is not fortuitous, but <i>of the Lord</i>, <a class="bibleref" title="Prov.16.33" href="/passage/?search=Prov.16.33">Prov. 16:33</a>. 2. The resolution he was hereby brought to. Even by these sinful practices God served his own purposes and directed him to go to Jerusalem, <a class="bibleref" title="Ezek.21.22" href="/passage/?search=Ezek.21.22">Ezek. 21:22</a>. <i>The divination for Jerusalem</i> happened to be <i>at his right hand</i>, which, according to the rules of divination, determined him <i>that way</i>. Note, What services God designs men for he will be sure in his providence to lead them to, though perhaps they themselves are not aware what guidance they are under. Well, Jerusalem being the mark set up, the campaign is presently opened with the siege of that important place. <i>Captains</i> are appointed for the command of the forces to be employed in the siege, who must <i>open the mouth in the slaughter</i>, must give directions to the soldiers what to do and make speeches
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<p class="tab-1">II. He must show both the people and the prince that they bring this destruction upon themselves by their own sin.</p>
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<p class="tab-1">1. The people do so, <a class="bibleref" title="Ezek.21.23,Ezek.21.24" href="/passage/?search=Ezek.21.23,Ezek.21.24"><span class="bibleref" title="Ezek.21.23">Ezek. 21:23</span>, <span class="bibleref" title="Ezek.21.24">24</span></a>. They slight the notices that are given them of the judgment coming. Ezekiel’s prophecy is to them a <i>false divination</i>; they are not moved or awakened to repentance by it. When they hear that Nebuchadnezzar by his divination is directed to Jerusalem, and assured of success in that enterprise, they laugh at it and continue <i>secure</i>, calling it a <i>false divination</i>; because <i>they have sworn oaths</i>, that is, they have joined in a solemn league with the Egyptians, and they depend upon the promise they have made them to <i>raise the siege</i>, or upon the assurances which the false prophets have given them that it shall be raised. Or it may refer to the oaths of allegiance they had sworn to the king of Babylon, but had violated, for which treachery of theirs God had given them up to a judicial blindness, so that the fairest warnings given them were slighted by them as false divinations. Note, It is not strange if those who make a jest of the most sacred oaths can make a jest likewise of the most sacred oracles; for where will a profane mind stop? But shall their unbelief invalidate the counsel of God? Are they safe because they are secure? By no means; nay, the contempt they put upon divine warnings is a sin that brings to remembrance their other sins, and they may thank themselves if they be now remembered against them. (1.) Their present wickedness is discovered. Now that God is contending with them so perverse and obstinate are they that whatever they offer in their own defence does but add to their offence; they never conducted themselves so ill as they did now that they had the loudest call given them to repent and reform: “<i>So that in all your doings your sins do appear</i>. Turn yourselves which way you will, you show a black side.” This is too true of every one of us; for not only there is <i>none that lives and sins not</i>, but <i>there is not a must man upon earth that does good and sins not</i>. Our best services have such allays of weakness, and folly, and imperfection, and so much <i>evil</i> is <i>present with us</i> even when we <i>would do good</i>, that we may say, with sorrow and shame, <i>In all our doings</i>, and in all our sayings too, <i>our sins do appear</i>, and witness against us, so that if we were under the law we were undone. (2.) This brings to mind their former wickedness: “<i>You have made your iniquity to be remembered</i>, not by yourselves that it might be repented of, but by the justice of God that it might be reckoned for. Your own sins make the sins of your fathers to be remembered against you, which otherwise you should never have smarted for.” Note, God remembers former iniquities against those only who by the present discoveries of their wickedness show that they do not repent of them. (3.) That they may suffer for all together, they are turned over to the destroyed, that they may be taken (<a class="bibleref" title="Ezek.21.23" href="/passage/?search=Ezek.21.23">Ezek. 21:23</a>): “<i>You shall be taken with the hand</i> that God had appointed to seize you and to hold you and out of which you cannot escape.” Men are said to be <i>God’s hand</i> when they are made use of as the ministers of his justice, <a class="bibleref" title="Ps.17.14" href="/passage/?search=Ps.17.14">Ps. 17:14</a>. Note, Those who will not be taken with the word of God’s grace shall at last be taken by the hand of his wrath.</p>
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<p class="tab-1">2. The prince likewise brings his ruin upon himself. Zedekiah is the <i>prince of Israel</i>, to whom the prophet here, in God’s name, addresses himself; and, if he had not spoken in God’s name, he would not have spoken so boldly, so bluntly; for <i>is it fit to say to a king, Thou art wicked</i>? (1.) He gives him his character, <a class="bibleref" title="Ezek.21.25" href="/passage/?search=Ezek.21.25">Ezek. 21:25</a>. Thou profane and <i>wicked prince of Israel</i>! He was not so bad as some of his predecessors, and yet bad enough to merit his character. He was himself profane, lost to every thing that is virtuous and sacred. And he was wicked, as he promoted sin among his people; he sinned, and <i>made Israel to sin</i>. Note, Profaneness and wickedness are bad in any, but worst of all in a prince, a prince of Israel, who as an Israelite should know better himself, and as a prince should set a better example and have a better influence on those about him. (2.) He reads him his doom. His iniquity <i>has an end</i>; the measure of it is full, and therefore <i>his day has come</i>, the day of his punishment, the day of divine vengeance. Note, Though those who are wicked and profane may flourish awhile, yet <i>their day will come</i> to fall. The sentence here passed is, [1.] That Zedekiah shall be deposed. He has forfeited his crown, and he shall no longer wear it; he has by his profaneness profaned his crown, and it shall be <i>cast to the ground</i> (<a class="bibleref" title="Ezek.21.26" href="/passage/?search=Ezek.21.26">Ezek. 21:26</a>): <i>Remove the diadem</i>. Crowns and diadems are losable things; it is only in the other world that there is a crown of glory that fades not away, a <i>kingdom that cannot be moved</i>. The Chaldee paraphrase expounds it thus: <i>Take away the diadem from Seraiah the chief priest, and I will take away the crown from Zedekiah the king; neither this nor that shall abide in his place, but shall be removed. This shall not be the same</i>, not the same that he has been; <i>this not this</i> (so the word is); profane and wicked perhaps he is as he has been. Note, Men lose their dignity by their iniquity. Their profaneness and wickedness remove their diadem, and take off their crown, and make them the reverse of what they were. [2.] That great confusion and disorder in the state shall follow hereupon. Every thing shall be turned upside down. The conqueror shall take a pride in <i>exalting him that is low</i> and <i>abasing him that is high</i>, preferring some and degrading others, at his pleasure, without any regard either to right or merit. [3.] Attempts to re-establish the government shall be blasted and come to nothing, Gedaliah’s particularly, and Ishmael’s who was <i>of the seed-royal</i> (to which the Chaldee paraphrase refers this); neither of them shall be able to make any thing of it. <i>I will overturn, overturn, overturn</i>, first one project and then another; for who can build up what God will throw down? [4.] This monarchy shall never be restored till it is fixed for perpetuity in the hands of the Messiah. There <i>shall be no more</i> kings of the house of David after Zedekiah, till Christ comes, <i>whose right the kingdom is</i>, who is that seed of David in whom the promise was to have its full accomplishment, and <i>I will give it to him</i>. He shall have <i>the throne of his father David</i>, <a class="bibleref" title="Luke.1.32" href="/passage/?search=Luke.1.32">Luke 1:32</a>. Immediately before the coming of Christ there was a long eclipse of the royal dignity, as there was also a failing of the spirit of prophecy, that his shining forth in the fulness of time both as king and prophet might appear the more illustrious. Note, Christ has an incontestable title to the dominion and sovereignty both in the church and in the world; the kingdom is his right. And, having the right, he shall in due time have the possession: <i>I will give it to him</i>; and there shall be a general overturning of all rather than he shall come short of his right, and a
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