Exposition of Ezekiel 14-19, Commentary on Ezechiel · Chapter 16 · Verses 53-56
VERS. 53, 54, 55, 56.
When I ſhall bring againe your captivity, the captivity of Sodome and her daughters, and the captivity of Samaria and her daughterss, then will I bring againe the captivity of thy captives in the midſt of them.
That thou mayeſt beare thine owne ſhame, and mayeſt be confounded in all that thou haſt done, in that thou art a comfort unto them.
When thy ſiſters, Sodome and her daughters ſhall returne to their former eſtate, and Samaria and her daughters ſhall return to their former eſtate, then thou and thy daughters ſhall return to their former eſtate.
For thy ſiſter Sodome was not mentioned by thy mouth in the day of thy pride.
THeſe verſes conteine more judgement, and the cauſe thereof, in them you have,
1. Jeruſalems irrecoverableneſſe of her former eſtate, in the 53. and 55. verſes, laid down under a double compariſon, viz. Gods dealings with Sodome and Samaria, and their daughters.
2. The ſcope and end of God in it, verſ. 54. that ſhe might beare her own ſhame, &c.
3. The cauſes of this judgement, which are,
1. Her being a comfort to them, verſ. 54.
2. Her pride and forgetfulneſſe, verſ. 56.
Verſ. 53. When I ſhall bring againe their captivity, &c.
Heb. is foreign & convertam captivitatem eorum▪ Some make this verſ. and ſo the 55. to be promiſſory, not minatory, affirming that the Lord here promiſeth to ſhew mercy to the captives of Sodome, Samaria, and Jeruſalem, and to bring them all back againe. But becauſe Sodome and her daughters were utterly deſtroyed, and they ſaw not how they could be return'd; therefore they labour much to prove, that by Sodome is meant the two Tribes and halfe on the other ſide Jordan; Reuben, Gad, and halfe Manaſſes; but theſe are comprehended in Samaria, which was the head City of the ten Tribes: and if that ſhould be yielded, the difference between Sodome and her daughters, and Samaria and her daughters would be great, yet taken away.
Others therefore by Sodome here underſtand the Moabites and Ammonites that came from the loyns of Lot, who dwelt in Sodome, as appears, Gen. 19.37, 38.
But the Scripture gives no warrant to account theſe among the Sodomites, rather they ſhould have been cald Lothites, or Lottites, ſeeing they deſcended from his loyns.
Beſides, the word Sodome is to be taken in it's proper and native ſenſe here as well as Samaria and Jeruſalem, and that Sodome to be meant, of which he ſpake in the 49. & 50. verſ. which was deſtroyed with her daughters by fire from heaven, and ſo deſtroyed that no man can or ſhall dwell or abide there, Jer. 49.18.
Againe, if the words doe hold out a promiſe of mercy, it's firſt to Sodome and her daughters; next to Samaria and hers; and laſt to Jeruſalem and her daughters: ſo that they muſt be reſtor'd to their former eſtate before Jeruſalem; but neither Sodome nor Samaria were reſtored before the captivity ended in Babylon. It's cleare enough that the words are not a promiſe of mercy, but a threatning of ſeverity, and it lyes thus: When I ſhall bring again the captivity of Sodome and Samaria, which I will never doe, then will I bring againe thy captivity. I have deſtroyed them utterly, and intend not to replant them, but to let them lye in the dark, and abide in captivity, and thy condition ſhall be like unto theirs.
Some read the words with an interrogation, thus; Shall I bring againe their captivity? the captivity of Sodome and her daughters? the captivity of Samaria and her daughters? and ſhall I bring againe the captives? No, I will neither doe the one nor the other; thou haſt ſin'd above them, and haſt no cauſe but to expect more rigorous dealings from mee then they have had. Piſc. Junius, Polan. read the words conditionally thus; If I ſhall returne the captivity of Sodome and Samaria, then I will returne thine: but it's not in my thoughts, counſels, or purpoſes, to return and reſtore them, who never provoked me as thou haſt done; therefore much leſſe do I intend to do ſo by thee.
Some take the words ironically: when I reſtore Sodome and Samaria, then will I reſtore thee. But they are ſo deſtroy'd that they are paſt recovery; I intend never to bring the Sodomites out or the fire and ſeate them in Sodome; nor the ten Tribes out or captivity, and ſettle them in Samaria, and no more doe I meane to reſtore thee and thy Captives.
Queſt. Did not the Lord return the captivity of Jeruſalem after 70. yeares? how is it then true which is ſaid here if this be the ſence?
Anſw. 1. When God threatens them with utter deſolation, it's to be meant of the body of people in generall who had apoſtatized from God as the ten Tribes had done, and there was no hope left for them; they were deſtroyed the moſt of them in the war, famine, plague, captivity: and ſo not they, but ſome of their poſterity were reſtored, and brought back againe. God had promiſed the Jewes came out of Aegypt, that they ſhould enter into Canaan: but obſerve, Numb. 14. The people murmured, and God told them, v. 29, 30, 31. Their carkaſſes ſhould fall in this wilderneſſe, and all from 20. yeares old, and upward, that none of them but Caleb and Joſhuah ſhould come into the Land: Only their little ones, which they ſaid ſhould be a prey, he would bring into it. So here it was not the body of the people that returned, but ſome of their poſterity.
Thoſe Jewes were at Jeruſalem when Ezekiel thus prophecyed, it's probable were utterly deſtroyed, and never had their captivity returned.
2. We may underſtand it of a full return, which never was; though ſome Jewes came back again, yet multitudes ſtaid behind, and continued in Babylon, as may be gathered from Ezra 1.5.
3. Though the Jewes were brought back from Babylon, yet never was Jeruſalem in that glory as before; neither was her Temple, State, or Kingly dignity ſuch as formerly. Ezra 3.12. Many wept when they ſaw the difference between the latter Temple and the former.
Verſ. 54. Of bearing ſhame, and being confounded, was ſpoken in the 52. verſ.
In that thou art a comfort to them.
Sept. reads it thus foreign, in that thou haſt provoked me to anger.
Jeruſalems ſins exceeding the ſins of Sodome and Samaria, this juſtified them: Some referre it to the puniſhments and judgements of God upon Jeruſalem, which was ſome eaſe and comfort to Sodome and Samaria, when they ſaw her in a ſuffering condition with themſelves.
Verſ. 55. When thy ſiſter Sodome, and her daughters, &c.
This verſe is the ſame for ſubſtance with the 53.
Verſ. 56. Thy ſiſter Sodome was not mentioned, &c.
Hebr. is, foreign in auditu in ore tuo; there was no hearing of Sodome in thy mouth. Thou didſt neither thinke nor ſpeake of her and my dealings with her for her ſins, that ſo thou might'ſt have feared, and not fallen into her ſins, or greater.
In the day of thy pride.
Heb. foreign in the day of thy prides or proſperities.
When thou hadſt honour, wealth, renown, greatnes, and abundance of all things, thy heart was lifted up; thou thought'ſt thy ſelfe happy and innocent, diſdaining to mind or mention Sodome whom thou contemnedſt & ſlightedſt: but thy wickedneſs is come to ſuch an height that Sodoms ſin is little in compariſon of thine.
Obſer. 1.
The ſins of people may come to ſuch an height, admit of ſuch dreadfull aggravations, as to cauſe God to cut off all hopes of mercy, and caſt them into irrecoverable miſery; Jeruſalem had ſo ſin'd here, provoked God ſo heinouſly, that he ſaith he would ſooner bring backe the captivity of Sodome and Samaria, then hers; they were cut off and caſt into ſuch conditions as were irrecoverable, for leſſer ſinnes, and therefore what could ſhee looke for, God would not ſhew her any pity, Ezek. 5.11.7.4. read Jer. 15.1, 2.3, 4, 5, 6. where you ſhall find God was ſo provoked by the ſins of this people, that though Moſes and Samuel ſhould plead for them, his mind could not be towards them; hee would caſt them out of his ſight, and death, ſword, famine, captivity ſhould devour them.
Jer. 51.25, 26. I am againſt thee O deſtroying mountaine, I will ſtretch out my hand upon thee, and roll thee downe from the rockes, and will make thee a burnt mountaine. And they ſhall not take of thee a ſtone for a corner, nor a ſtone for foundations, but thou ſhalt be deſolate for ever.
It's ſpoken of Babylon, whoſe ſins had gotten up to ſuch an height, that the Lord threatned her with irrecoverable ruine; he would deale with this Babyloniſh ſtate as with a thing burnt to aſhes, which is unſerviceable, irrecoverable; he would ſo break the power and ſtate of the Babyloniſh Empire, that it ſhould never recover it ſelfe more.
2. One great end of Gods denying hope of mercy, and caſting into irrecoverable miſery, is to bring ſinners to ſhame and confuſion: God ſaith he will never returne her captivity, that ſhe might beare her own ſhame, and be confounded in all ſhe had done. You have diſgraced the holy Temple with your Idols; the holy Citie and Land with your violence and bloody crimes; my holy name with your inventions and abominations; therefore when once I have ſent you into captivity, you ſhall not return thence at all, but live in diſgrace, periſh in what you have done, your eſtate is hopeleſſe and helpleſſe; you have made me to beare ſhame, but in your captivity you ſhall beare ſhame and reproach enough, even to confuſion. Jer. 22.22. Thy lovers ſhall goe into captivity, ſurely then ſhall thou be aſhamed and confounded for all thy wickedneſſe.
3. Great ſinners and great ſufferers afford comfort, ſuch as it is, to other ſinners and ſufferers.
Jeruſalem was a greater ſinner, and all things conſidered, a greater ſufferer then Sodome or Samaria: and it's here ſaid, in that thou art a comfort unto them. Her ſins juſtified their ſins, her ſufferings juſtified their ſufferings: When Cities, Republiques, or Perſons doe ſee others to exceed them in ſins or puniſhments, they conceive theirs are the leſſe, and ſo frame a kind of comfort. Conſolatio miſerorum eſt habere ſocios pares aut tranſcendentes. Thoſe are miſerable, through ſin or puniſhment do think it ſome reliefe to have companions, equals, or thoſe goe beyond them, eſpecially in the ſame kind. Mar. 6.11. It ſhall be more tolerable for Sodome and Gomorrha in the day of judgement then for that Citie. This will be a comfort when that day comes, that any have been worſe then they in ſinning, and ſuffer more grievouſly for their ſins When the Jewes in Babylon ſaw thoſe of Jeruſalem brought into the ſame condition with themſelves, to be captives, it eaſed their hearts. When men ſuffer alone, it ſtings. In a ſtorme at Sea, if one man be ſhip-wrack'd that afflicts more deeply; but if there be fellowes, and thoſe ſuffering more hard things, it eaſes in ſome meaſure.
It will be an eaſe to thouſands at the laſt day, when they ſhall ſee the children of the Kingdome caſt out into utter darkeneſſe, that their ſinnes and puniſhments exceeded theirs.
4. Gods bleſſings, and abundance of creature-comforts, through the corruption that is in man, ſwels them with pride.
Jeruſalem had variety of mercies, peace and plenty, and ſhe was puffed up. In the day of thy pride.
Proſperity makes proud, and fils with windy conceits of happineſſe, and continuance in that happineſſe. Prov. 18.11. The rich mans wealth is his ſtrong Citie, and as an high wall in his owne conceite. He thinks himſelfe fenced and guarded ſo ſtrongly, that he is ſecure, and deſpiſes dangers. Ezek. 28.5. Speaking of the Prince of Tyrus, the Prophet ſaith, By thy great wiſdome and thy traffique haſt thou encreaſed thy riches, and thy heart is lifted up becauſe of thy riches.
It's a hard matter for men of high eſtates, not to have high minds; therefore Paul counſels Timothy to charge thoſe that be rich in this world, that they be not high-minded, 1 Tim. 6.17. I have lately ſpoken of this ſubject; it was Sodoms ſin, Jeruſalems ſin, and I ſhall not inſiſt upon it.
5. Proud perſons mind not Gods dealings with others, though like themſelves. Sodoms ſinne was pride, haughtineſſe, and for theſe ſins ſhe and her daughters were deſtroyed with fire from heaven; but Jeruſalem in her pride forgets Sodome, and never once names her; thy ſiſter Sodome was not mentioned by thy mouth. She ſhould have conſidered Gods ſeverity againſt Sodome for her ſins, and ſeene to it that they had not been found in her ſelf: but plenty bred pride, pride blinded, and made her forgetfull of that example of divine vengeance. It was near unto them; the place where Sodome ſtood was a ſulphurious lake, a lively monument of heavens diſpleaſure againſt pride & other ſins: Lots wife turn'd into a pillar of ſalt to ſeaſon them with fear, yet they took no notice of theſe things, Iſa. 5.12. They regarded not the worke of the Lord, neither conſidered the operation of his hands.
6. The Lord expects that we ſhould take notice of, and improve his judgments upon others: he blames Jeruſalem here for not minding Sodomes condition; thy ſiſter Sodome was not mentioned. God dealt ſo ſeverely with Sodome, Gomorrha, and the other Cities, that all ſhould hear thereof, might be inſtructed, and feare to offend that God which can at his pleaſure raine fire and brimſtone. Though judgments were executed long before, yet the Lord would not have men forget them, but keep them freſh in memory and advantage themſelves by them. Jer. 7.12. Goe to my place which was in Shilo, where I ſet my name at the firſt, and ſee what I did to it for the wickedneſſe of my people. They had forgotten the judgement of Hophny and Phinehas, and the Ark, and therefore he minds them of it. In 1 Sam. 4.11. Pſalm. 78.60. Jer. 26.6. he mentions it unto them.
There are no judgments of God in the world or Scripture, but men ought to mind them, & make uſe of them. The drowning of the old world, confuſion of Babel, 7 years famine in Canaan and Aegypt, the ten plagues of Aegypt, the fiery Serpents in the Wilderneſſe, Earth opening her mouth, and ſwallowing up Corah, Dathan, and Abiram: the men of Bethſhemeſh, Senacheribs Army, Jezabel, Ahab and his ſonnes, Baal's Prieſts, Athaliah, Ananias and Saphirah, &c. Theſe and many others ought to be thought upon to awake our ſecure Spirits to breed and maintain feare in us, to provoke us to repentance for what is paſt, and more exact walking for time to come. Luke 17.32. Remember Lots wife. And 2 Pet. 2.6. God hath made Sodome and Gomorrha enſamples to thoſe that after ſhould live ungodly. There is much in the words that after ſhould live: what, hath God turn'd thoſe Cities into aſhes? ſet them up as burning Beacons, to warn all in the world that they live not ungodly? and ſhall their very ſinnes be found in Cities and families? will any dare to doe ſuch things as draw downe ſuch judgements? ſurely none will? if they doe, they muſt ſuffer ſuch things for their ſins, and hotter fire, yea more ſcalding brimſtone, b…cauſe they tooke not warning by theſe examples.