Tag: Vine

Posted in Exposition

A Lament for the Princes of Israel: Ezekiel 19:1-14

Posted on by writtenexposition

Reading: Ezekiel 19:1-14

CHAPTER DIVISION

1-9 THE ALLEGORY OF A LIONESS AND HER CUBS

10-14 THE ALLEGORY OF AN UPROOTED VINE

INTRODUCTION

Ezekiel chapter 19 continues the oracle of YHWH about ‘the land of Israel’ which commenced at 18:2. Ezekiel, instructed by YHWH, now presents a powerful lamentation for the ‘princes of Israel.’ The lament is in the form of two allegories: a lioness with her cubs and an uprooted vine. Ezekiel uses these to reflect upon the downfall of the Davidic kings of Judah. As with all parables, not just Ezekiel’s, it is unhelpful to speculate upon the meaning of every small detail. There are a variety of views on what different features of the parables represent.

When composing this dirge Ezekiel may have had in mind Jacob’s blessing upon Judah in Genesis 49. It mentions ‘a lion’s whelp’ and ‘the vine:’

…Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes… Gen 49:9-11

THE ALLEGORY OF A LIONESS AND HER CUBS (1-9)

(1) YHWH instructs Ezekiel to present a lamentation for ‘the princes of Israel.’ A lamentation (qiynāh) is a funeral song, elegy or dirge. The word is first used in 2 Sam 1:17 to describe David’s famous lament for Saul and Jonathan. This one in Ezekiel 19 is the first of six in the book of Ezekiel.

19:1-14 – A lament for Israel’s princes.
26:17 – A lament for Tyre
27:2-31 – A lament for Tyre
27:32-36 – A lament for Tyre
28:12-19 – A lament for the king of Tyre
32:2-16 – A lament for Pharaoh, King of Egypt

The ‘princes of Israel’ refers to the chieftains /rulers of Israel and in particular to the last few Davidic kings of Judah (see 12:10). Ezekiel does not call them kings; possibly to emphasise their subservience to foreign powers. Compare Jeremiah’s sorrowful prophecy about the Davidic kings in Jer 22:10-30.

(2) THE MOTHER LIONESS

Several words for lion occur in this passage: leḇiyyā’ – lioness; ’aryēh – lion (the animal); kep̱iyr – a lion, young lion (i.e. fierce).

Many commentators view the lioness as pointing to Judah (cf. Gen 49:9; Num 23:24; 24:9; Isa 29:1 – Ariel means lion of God; Rev 5:5) and her cubs as representing the royal house of Judah. In this allegory Judah the lioness lay down among other lions (the superpowers) and reared her cubs (the royal house) among young lions (the surrounding nations).

Others maintain that the reference is to Hamutal, a wife of King Josiah, whom the prophet Jeremiah referred to as queen [mother] in Jer 13:18. She was the mother of two of the last four kings of Judah; Jehoahaz (2 Kgs 23:31) and Zedekiah (2 Kgs 24:18; Jer 52:1).

(3-4) THE FIRST LION CUB

The mother lion raised her cubs in a politically dangerous environment. One in particular grew into a young lion and learned how to catch prey and devour men i.e. grew fierce and aggressive like those around it. The first lion cub is usually identified as Jehoahaz, son of Josiah and Hamutal (2 Kgs 23:31-34). The people chose him to succeed his father at age twenty-three but after a reign of just three months in 609 BCE ‘the nations also heard of him; he was taken in their pit (trap), and they brought him with chains (hooks) unto the land of Egypt.’ Jehoahaz was deported to Egypt by Pharoah Necho and his vassals, there he died. ‘Pit’ and ‘hook’ are vivid images that relate to the capture of wild animals. Despite his predatory nature Jehoahaz was easily subdued by Egypt.

(5-9) THE SECOND LION CUB

Disappointed by the fate of the first cub the mother (i.e. Judah), in desperation, took ‘another cub’ and reared him as young lion (i.e. to be aggressive). Some suggest that the second cub jointly represents Jehoiakim (605-598 BCE) and his son Jehoiachin (3 months in 597 BCE), 2 Kgs 24:8). Jehoiakim, however, was not chosen by the people of Judah but was installed by Pharaoh Necho as a puppet ruler. In addition, since Jehoiakim was not deported to Babylon but died at Jerusalem (Jer 22:18-19), it seems more likely that Ezekiel bypasses him and in this parable speaks of his son Jehoiachin (2 Kgs 24:8-16).

According to vv. 6-7 Jehoiachin too took his place among the other young lions (kings) and was ruthless, rapacious and cruel. His cruelty was not just exercised abroad but at home in Judah where he ‘knew’ (i.e. dishonoured) the nation’s defenceless widows (almanot) and laid towns to waste. Regarding widows, this may mean either that he made many women widows or that he took the wives of men he had killed into his harem. Instead of ‘widows’ many translations read ‘palaces’ (armonot), thus referring to the destruction of fortified citadels. The two words are textually similar. In either case the picture is one of ruin and desolation brought about by Jehoiachin’s oppressive rule. His ‘roaring’ represents the terror he inspired among his subjects,

As with the first cub, the nations (under Nebuchadnezzar’s rule) attacked and subjugated Jehoiachin – the net was spread over him, he was trapped in their pit, put in a cage in chains and sent to Nebuchadnezzar in Babylon, where he was imprisoned (Ezekiel was one of the aristocracy deported along with him at this time – 597 BCE). The result of the deportation was ‘that his voice should no more be heard upon the mountains of Israel.’ Jehoiachin’s rule, therefore, was brought to an end and his growl wasn’t heard again. Jehoiachin was released (2 Kgs 25:27-30) soon after the death of Nebuchadnezzar some thirty-seven years later but by that time any hope of his restoration to the throne of Judah in Jerusalem was long gone. He died in Babylon.

Note: The phrase ‘mountains of Israel’ occurs 17 times in the book of Ezekiel. See my previous post AN ORACLE ADDRESSED TO THE MOUNTAINS OF ISRAEL – EZEKIEL 6:1-14. Ezekiel chapter 36:1-38 contains another oracle, this time of blessing, addressed to ‘the mountains of Israel.’

THE ALLEGORY OF AN UPROOTED VINE (10-14)

(10) The allegory now changes from a lion to a vine. The image of the nation as a vine is a common one (e.g. Psa 80; Isa 5) and Ezekiel has already used it twice: see: Ezekiel’s Vine Allegory: a Prophecy about Jerusalem – 15:1-8 and Ezekiel 17:1-24 The Allegory of Two Eagles and a Vine. Most commentators agree that ‘in your blood’ (dam) is meaningless so there are many conjectures as to what Ezekiel might actually have meant. Some suggestions are:

  • ‘Blood’ refers to the juice of the grape therefore Ezekiel was thinking of sap, thus ‘full of vigour.’ Wine and the blood of grapes is mentioned also in Jacob’s blessing of Judah in Gen 49:11.
  • ‘Blood’ refers to ‘rest,’ thus Darby.
  • ‘Blood’ refers to ‘life.’
  • ‘Blood’ refers to ‘freshness.’
  • ‘Blood’ refers to ‘bloodline,’ thus NKJB
  • ‘Blood’ refers to ‘vineyard,’ thus HCSB, ESV, NASB, NIV, NRSV, NCV
  • ‘Blood’ refers to ‘fruitfulness.’
  • dam (blood) ought to read dama (to be like) thus ERV 1885 gives ‘in thy likeness’ as a marginal reading.

‘Your mother is a vine.’ Again, the mother is likely to represent the nation of Israel/Judah which has produced the kings. The description of a vine ‘planted by the waters’ (17:5,8) and ‘fruitful and full of branches’ evokes a time of prosperity, perhaps alluding to the reigns of David and Solomon which were considered a golden age, when Israel was strong and enjoyed God’s favour and blessings.

(11) The vine sent out strong shoots or branches that were suitable for rulers’ sceptres and its stature was exalted among the thick branches (lit. ‘thicket of clouds,’ see 31:3,10,14). This suggests that Judah produced powerful kings and was prominent among the nations.

(12) Verse 12, which is similar to 17:10, prophesies the violent end of the vine. ‘Plucked up in fury and cast to the ground’ signifies the wrath of God; his judgement upon Judah resulting in the fall of Jerusalem and the end of the Davidic monarchy. The ‘east wind’ symbolises a destructive force, in this case an invading army that brings destruction and ruin. The drying up of its fruit represents the economic strain caused by the annual payment of huge sums in tribute to Babylon. The withering and consumption by fire of its ‘strong rods’ represent the desolation of the land, the death or exile of its leaders (the kings and nobles), and the widespread suffering of the people. Most likely Zedekiah’s reign and the final siege and destruction of Jerusalem are in view.

(13) The tall luxuriant vine planted by the waters has been forcibly uprooted and now finds itself transplanted in a dry and thirsty wilderness. This verse looks forward to the Babylonian Captivity (586-538 BCE) that began when a significant portion of the Judean population was deported to Babylonia by Nebuchadnezzar after the destruction of Jerusalem in 586 BCE. However, it also describes the current situation of Ezekiel and the Jehoiachin exiles who had already been exiled to Babylon in 597 BCE.

(14) This verse further emphasises complete destruction. It is possible that the phrase ‘fire is gone out of a rod of her branches’ alludes either to internal conflict and corruption or to the devastation that was accelerated by the actions of one of the kings (referred to as ‘a rod’). One instantly thinks of Zedekiah’s breach of covenant and rebellion against Babylon (see 17:18).

There is ‘no strong rod to be a sceptre to rule’—the outcome is final and definitive. This statement effectively declares Judah’s demise as a sovereign state. The line of Davidic kings has come to a sad end.

The elegy formally closes with the words: ‘This is a lamentation, and shall be for a lamentation.’ Some of the details in the lament had already come to pass and some had yet to be fulfilled. This, therefore, is a lamentation for what has already happened and it will serve as a lamentation for what will soon happen.

SUMMATION

Ezekiel 19 laments the tragic downfall of the Davidic monarchy and the kingdom of Judah. It attributes this destruction not merely to external enemies, but to internal corruption and the unrighteousness of its own kings; who ultimately brought ruin upon themselves and the nation through cruelty and poor leadership. The lament emphasises the severe consequences of sin and the utter devastation that divine justice and judgement bring about.

Posted in Exposition

Ezekiel’s Vine Allegory: a Prophecy about Jerusalem – 15:1-8

Posted on by writtenexposition

INTRODUCTION

In chapters 15, 16 and 17 Ezekiel delivers further messages from YHWH about impending judgement upon Jerusalem. These chapters contain striking allegories which convey YHWH’s perspective on Israel/Judah. In chapter 15 the nation is likened to a vine and in chapter 16 to an adulterous wife. Chapter 17 contains an allegory of two eagles and a vine.

Ezekiel chapter 15 falls into two parts:

vv. 1-5 The allegory of a vine – five rhetorical questions.

vv. 6-8 The allegory applied to the people of Jerusalem – six conclusions.

THE ALLEGORY OF A VINE (1-5)

(1) That this is a new oracle is indicated by the now familiar prophetic word formula ‘the word of the Lord came unto me saying.’ As we learn from previous chapters false prophets among the exiles in Babylon have been predicting that all will be well with Jerusalem. YHWH’s temple is there and he dwells in it, therefore the city is safe. One prophet, however, is predicting that Jerusalem will be punished and destroyed because of the people’s sinfulness and idolatry. That prophet is Ezekiel.

With this prophetic word formula Ezekiel claims that the content of his oracles does not consist of his own ideas; the messages come to him directly from YHWH and Ezekiel then passes them on to the people.

(2) Again addressing Ezekiel as ‘son of Adam’ YHWH employs a clever allegory to illustrate Israel/Judah’s guilt and punishment: he likens the nation to a grapevine. This image of Israel as a vine was familiar to Ezekiel’s fellow exiles.

Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: Gen 49:22

Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. Psa 80:8

For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant… Isa 5:7 (The parable of the vineyard Isa 5:1-7)

In that day sing ye unto her, A vineyard of red wine. I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Isa 27:2-3

Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? Jer 2:21

Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. Hos 10:1

The conventional interpretation of this familiar image focused on the vine’s purpose and ability to bear fruit. Indeed, that is the interpretation which Jesus applied in John chapter 15. Here in Ezekiel chapter 15, however, the fruit is not mentioned. The allegory is about the wood. It is not about Jerusalem being fruitless, rather it is about it being useless. YHWH addresses five rhetorical questions to Ezekiel which show how useless the wood of the vine is in comparison with the wood of the other trees of the forest. Its wood is portrayed as worthless and good for nothing.

QUESTION 1 – What is the vine tree more than any tree, or than a branch which is among the trees of the forest? 15:2

The implied answer to this question whether the wood of a vine is superior to the wood of other trees is: ‘No. its wood is inferior.’ The vine’s only value lies in its ability to bear fruit. If it does not bear fruit then it is useless.

QUESTION 2 – Shall wood be taken thereof to do any work? 15:3a

Again the implied answer is negative. Unlike other strong trees whose wood is suitable for construction or furniture the wood of a vine is useless for any kind of work.

QUESTION 3 – Will men take a pin of it to hang any vessel thereon? 15:3b

The wood of a vine cannot even be used to make a peg to hang things on.

QUESTION 4 – Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work? 15:4

Vine wood has no practical use; all one can do with it is burn it. Even then, it burns quickly.

QUESTION 5 – Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned? 15:5

If a healthy vine is already useless in its natural state then a burnt and damaged one is even more useless.

THE ALLEGORY OF A VINE APPLIED (6-8)

(6) This is an important verse since it serves as a bridge between the allegory in the first section and the explanation of the allegory in the second section. This verse contains the last mention of the vine in the chapter and also the first (and only) mention of Jerusalem. Beginning with the word ‘therefore’ (which tells us that what follows are conclusions drawn from that which has already been said) this verse moves the message on from allegory to reality. Jerusalem is no better than the other towns and cities in Israel/Judah so it too is destined to suffer destruction and burning. YHWH’s conclusions are set out in six statements:

STATEMENT No.1 – As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. 15:6

Just as a useless vine is consigned to the fire so will YHWH hand over the people of Jerusalem to be consumed by the ‘fire’ of invasion and destruction by the Babylonian forces.

STATEMENT No. 2 – And I will set my face against them; 15:7a, 7d

This expression, which is repeated for emphasis at the end of the verse, indicates that YHWH is opposed to the people of Judah. He is determined to bring judgement upon them.

STATEMENT No. 3 – They shall go out from one fire, and another fire shall devour them; 15:7b

This may mean that in previous invasions Jerusalem suffered some damage but will be totally destroyed as a result of the coming siege and pillage by the Babylonians. It may also suggest that some citizens might manage to escape the destruction but will then face further calamity (e.g. Jer 42:22; 44:12-14). Judgement is inevitable.

STATEMENT No. 4 – And ye shall know that I am the LORD, when I set my face against them. 15:7c

This recognition formula is common in Ezekiel. Here it is addressed (‘ye’ – you plural) to the exiles with Ezekiel in Babylon to whom he is delivering this oracle. When they will see what has happened to Jerusalem they will acknowledge that it is YHWH’s doing.

STATEMENT No. 5 – And I will make the land desolate, 15:8a

This reiterates that Jerusalem will be utterly destroyed.

STATEMENT No. 6 – Because they have committed a trespass,15:8b

This will happen because the Jerusalemites have committed a trespass – an unfaithful act. The destruction is a direct result of their actions. By worshipping idols the people of Jerusalem have acted unfaithfully towards YHWH so he will not protect the city. This idea of punishment for unfaithfulness is a common theme in the books of Chronicles – which use words like ‘trespassing’ and ‘transgressing’ to identify unfaithful acts (1 Chron 5:25; 10:13;2 Chron 12:2; 28:19; 29:6; 30:7; 36:14).

SUMMATION

In this short chapter YHWH gives a message about Jerusalem to Ezekiel who then relays the oracle to his fellow-exiles in Babylon. The first section of the chapter (vv. 1-5) contains a clever allegory which is communicated by the technique of asking rhetorical questions. The allegory inverts the usual picture of Israel as a valuable fruit-bearing vine by focusing on the wood rather than the fruit. The vine is revealed as useless and only fit for destruction. The second section (vv.6-8) applies the allegory to the people of Jerusalem (standing for the nation of Israel/Judah) and emphasizes their unfaithful acts and impending doom. The theme of unfaithfulness is taken up and presented in graphic detail in the next chapter which contains an extended allegory about an unfaithful wife.