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Commentary on Ezekiel 19 verses 1–9
1 ¶ Moreover take thou up a lamentation for the princes of Israel,
2 And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.
3 And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men.
4 The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt.
5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.
6 And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured men.
7 And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring.
8 Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit.
9 And they put him in ward in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.
Here are, I. Orders given to the prophet to bewail the fall of the royal family, which had long made so great a figure by virtue of a covenant of royalty made with David and his seed, so that the eclipsing and extinguishing of it are justly lamented by all who know what value to put upon the covenant of our God, as we find, after a very large account of that covenant with David (Psa 89:3, Psa 89:20, etc.), a sad lamentation for the decays and desolations of his family (v. 38, 39): But thou hast cast off and abhorred, hast made void the covenant of thy servant and profaned his crown, etc. The kings of Judah are here called princes of Israel; for their glory was diminished and they had become but as princes, and their purity was lost; they had become corrupt and idolatrous as the kings of Israel, whose ways they had learned. The prophet must take up a lamentation for them; that is, he must describe their lamentable fall as one that did himself lay it to heart, and desired that those he preached and wrote to might do so to. And how can we expect that others should be affected with that which we ourselves are not affected with? Ministers, when they boldly foretel, must yet bitterly lament the destruction of sinners, as those that have not desired the woeful day. He is not directed to give advice to the princes of Israel (that had been long and often done in vain), but, the decree having gone forth, he must take up a lamentation for them.
II. Instructions given him what to say. 1. He must compare the kingdom of Judah to a lioness, so wretchedly degenerated was it from what it had been formerly, when it sat as a queen among the nations, Eze 19:2. What is thy mother? thine, O king? (we read of Solomon's crown wherewith his mother crowned him, that is, his people, Sol 3:11), thine, O Judah? The royal family is as a mother to the kingdom, a nursing mother. She is a lioness, fierce, and cruel, and ravenous. When they had left their divinity they soon lost their humanity too; and, when they feared not God, neither did they regard man. She lay down among lions. God had said, The people shall dwell alone, but they mingled with the nations and learned their works. She nourished her whelps among young lions, taught the young princes the way of tyrants, which was then used by the arbitrary kings of the east, filled their heads betimes with notions of their absolute despotic power, and possessed them with a belief that they had a right to enslave their subjects, that their liberty and property lay at their mercy: thus she nourished her whelps among young lions. 2. He must compare the kings of Judah to lions' whelps, Eze 19:3. Jacob had compared Judah, and especially the house of David, to a lion's whelp, for its being strong and formidable to its enemies abroad (Gen 49:9, He is an old lion; who shall stir him up?) and, if they had adhered to the divine law and promise, God would have preserved to them the might, and majesty, and dominion of a lion, and does it in Christ, the Lion of the tribe of Judah. But these lions' whelps were so to their own subjects, were cruel and oppressive to them, preyed upon their estates and liberties; and, when they thus by their tyranny made themselves a terror to those whom they ought to have protected, it was just with God to make those a terror to them whom otherwise they might have subdued. Here is lamented, (1.) The sin and fall of Jehoahaz, one of the whelps of this lioness. He became a young lion (Eze 19:3); he was made king, and thought he was made so that he might do what he pleased, and gratify his own ambition, covetousness, and revenge, as he had a mind; and so he was soon master of all the arts of tyranny; he learned to catch the prey and devoured men. When he got power into his hand, all that had before in any thing disobliged him were made to feel his resentments and become a sacrifice to his rage. But what came of it? He did not prosper long in his tyranny: The nations heard of him (Eze 19:4), heard how furiously he drove at his first coming to the crown, how he trampled upon all that is just and sacred, and violated all his engagements, so that they looked upon him as a dangerous neighbour, and prosecuted him accordingly, as a multitude of shepherds is called forth against a lion roaring on his prey, Isa 31:4. And he was taken, as a beast of prey, in their pit. His own subjects durst not stand up in defence of their liberties, but God raised up a foreign power that soon put an end to his tyranny, and brought him in chains to the land of Egypt. Thither Jehoahaz was carried captive, and never heard of more. (2.) The like sin and fall of his successor Jehoiakim. The kingdom of Judah for some time expected the return of Jehoahaz out of Egypt, but at length despaired of it, and then took another of the lion's whelps, and made him a young lion, Eze 19:5. And he, instead of taking warning by his brother's fate to use his power with equity and moderation, and to seek the good of his people, trod in his brother's steps: He went up and down among the lions, Eze 19:6. He consulted and conversed with those that were fierce and furious like himself, and took his measures from them, as Rehoboam took the advice of the rash and hot-headed young men. And he soon learned to catch the prey, and he devoured men (Eze 19:6); he seized his subjects' estates, fined and imprisoned them, filled his treasury by rapine and injustice, sequestrations and confiscations, fines and forfeitures, and swallowed up all that stood in his way. He had got the art of discovering what effects men had that lay concealed, and where the treasures were which they had hoarded up; he knew their desolate places (Eze 19:7), where they his their money and sometimes hid themselves; he knew where to find both out; and by his oppression he laid waste their cities, depopulated them by forcing the inhabitants to remove their families to some place of safety. The land was desolate, and the country villages were deserted; and though there was great plenty, and a fulness of all good things, yet people quitted it all for fear of the noise of his roaring. He took a pride in making all his subjects afraid of him, as the lion makes all the beasts of the forest to tremble (Amo 3:8), and by his terrible roaring so astonished them that they fell down for fear, and, having not spirit to make their escape, became an easy prey to him, as they say the lions do. He hectored, and threatened, and talked big, and bullied people out of what they had. Thus he thought to establish his own power, but it had a contrary effect, it did but hasten his own ruin (Eze 19:8): The nations set against him on every side, to restrain and reduce his exorbitant power, which they joined in confederacy to do for their common safety; and they spread their net over him, formed designs against him. God brought against Jehoiakim bands of the Syrians, Moabites, and Ammonites, with the Chaldees (Kg2 24:2), and he was taken in their pit. Nebuchadnezzar bound him in fetters to carry him to Babylon, Ch2 36:6. They put this lion within grates, bound him in chains, and brought him to the king of Babylon, Ch2 36:9. What became of him we know not; but his voice was nowhere heard roaring upon the mountains of Israel. There was an end of his tyranny: he was buried with the burial of an ass (Jer 22:19), though he had been as a lion, the terror of the mighty in the land of the living. Note, The righteousness of God is to be acknowledged when those who have terrified and enslaved others are themselves terrified and enslaved, when those who by the abuse of their power to destruction which was given them for edification make themselves as wild beasts, as roaring lions and ranging bears (for such, Solomon says, wicked rulers are over the poor people, Pro 28:15), are treated as such - when those who, like Ishmael, have their hand against every man, come at last to have every man's hand against them. It was long since observed that bloody tyrants seldom die in peace, but have blood given them to drink, for they are worthy.
Ad generum Cereris sine caede et sanguine pauci
Descendunt reges et sicca morte tyranni -
How few of all the boastful men that reign
Descend in peace to Pluto's dark domain!
- Juvenal
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Chapter 19, verses 1 onwards) And you, take up a lamentation for the princes of Israel, and say: Why did your mother, a lioness, lie down among lions? In the midst of young lions she raised her cubs. And one of her cubs grew up, he became a lion and learned to catch prey and devour men. The nations heard about him and captured him in their own traps, and they brought him with chains to the land of Egypt. When she saw that she had been frustrated and her hope was lost, she took one of her cubs and made him a lion. He who walked among lions, became a lion. He learned to capture prey and devour men. He learned to make widows and turn their cities into deserts, and the land was laid waste, and its fullness, by the roar of his voice. And nations from all provinces gathered against him and spread their nets over him; he was captured in their wounds. And they put him in a cage, they led him in chains to the king of Babylon, and they sent him to prison so that his voice would no longer be heard on the mountains of Israel. LXX: And you shall take up a lamentation for the prince of Israel, and you shall say: What was your mother's lioness? She has grown up among lions and has brought up her cubs among lions. And one of her cubs has come up: he has become a lion, and he has learned to catch the prey. He devours people, and the nations have heard of him. He has been trapped in their pits, and they have brought him with hooks to the land of Egypt. And when she saw that she was taken captive and her hope was lost, she took another of her cubs and made him a lion. And he went about among lions. He became a lion, and learned to seize prey. He devoured men, and fed on their audacity. He brought their cities to desolation, and laid waste to the land and its abundance with the sound of his roaring. Nations from all around set traps for him, and spread their nets over him. He was captured in their corruption, and they put him in a cage. He was brought to the king of Babylon in chains, and they brought him into prison, so that his voice would no longer be heard on the mountains of Israel. I know that in this place I have read a multitude of explanations, and hindered by such obscurities, that it has not so much revealed as enveloped the reading, while all the writings refer to opposing strengths, and in heavenly Jerusalem describes lions and battles: how one of them is captured, and another is placed in his stead, and he provides many testimonies: that the devil and his companions are often called lions, as in that passage about the apostle Peter: Our adversary the devil, as a roaring lion, goes about seeking whom he may devour (1 Peter 5:8); and in the Psalms: Do not give the soul of your confession to wild beasts (Psalm 73:19). Certainly, when it comes to history, it is said that Johanan, the son of Carea, was taken to Egypt: how he was called a lion while fleeing with a few, I do not know; and the other lion, Zedekiah, who was also taken to Babylon. However, leaving such explanations to the judgment of the reader, let us say that the prophet predicts not so much the future as he narrates the past. For after the sixth year of Zedekiah (for immediately afterwards we read: And it came to pass in the seventh year, in the fifth month, on the tenth day) a lamentation is made over the princes, or over the prince of Israel, and it is said: Why has your mother the lioness lain among the lions? Therefore, the lamentation is over the princes, namely all those who are descended from the line of Josiah. The mother of the princes of Jerusalem is called a lioness, who gave birth to and nursed little lions: and she brought up one of her little lions, and made him a lion, signifying Joachaz the son of Josiah, whom Pharaoh Neco took to Egypt, and in his place made Joakim. After his death, Jechoniah his son was made king, and he was carried off to Babylon with his mother and the nobles of the city by Nebuchadnezzar: and from him is born Salathiel, the father of Zerubbabel, who received his name because he was born in Babylon (2 Kings 23). And it is clear that under the metaphor of the lioness, lion cubs, and lion, and again of another lion, those things which had already happened at that time when this prophet was speaking are described. For after he had taken Jerusalem from the royal lineage of Joachaz son of Josiah and made him king, he became so cruel in a short time that he is said to have metaphorically seized prey and devoured men. When an Egyptian came to him, he captured him not without wounds, either in a pit, as is specifically stated in Hebrew, in order to preserve the metaphorical capture of lions, which are always caught in pits. And he brought him in chains or shackles to the land of Egypt, and there he died. When his mother, who had borne him, who had raised him, who had established him as king, saw this, her hope was destroyed. She took one of the other kings, Jechoniah, son of Jehoiakim, and made him king. He, imitating the cruelty of his predecessor, is described as savage like a lion, as he devoured men, made many widows, led cities to ruin; and at the sound of his roar, the whole province was terrified, so that nations gathered around him, spread their nets over him, captured him in a pit, put him in a cage and in chains. Not that Jechoniah experienced this, for he himself surrendered to the king of Babylon and was carried off to Chaldea; but this translation is kept like that of a lion, who is caught in pits, bound in chains, and kept in cages. Furthermore, according to history: we read this about Zedekiah, who was appointed king of Jerusalem after Jehoiachin. And this is the reason why, because chains are mentioned, and a cage, and a prison is named, most people understand it to refer to Zedekiah rather than Jehoiachin. Therefore, he was saved in prison, not killed, and only removed from the kingdom. However, the history tells us that Zedekiah, being blind, was taken to Babylon, and there he was immediately killed.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 19:1 introduces a solemn divine directive to the prophet, commanding him to compose and deliver a lamentation—a funeral dirge—specifically for the "princes of Israel." This verse serves as a poignant overture to a prophetic oracle that pre-emptively mourns the inevitable downfall and tragic end of the Davidic monarchy in Judah, signifying God's pronouncement of judgment upon the corrupt and unfaithful leadership that had consistently led the nation astray and toward its impending exile.
CONTEXT
Literary Context: Ezekiel 19:1 initiates a new and distinct prophetic lament within the broader collection of judgment oracles against Judah and Jerusalem found in Ezekiel 15-24. This chapter immediately follows a series of intricate parables and allegories in chapters 17 and 18, which address Judah's covenant unfaithfulness and the profound principles of individual accountability. For instance, Ezekiel 17 employs the allegory of two great eagles and a vine to illustrate Judah's treacherous rebellion against Babylon and its misguided reliance on Egypt, culminating in the king's capture and the nation's devastation. Ezekiel 18 then powerfully emphasizes that each individual is responsible for their own sin, directly challenging the common proverb that children suffer for their parents' iniquities. Chapter 19, therefore, shifts from these broader theological and political discussions to a direct, mournful address concerning the specific failure of the royal leadership, framing their demise as a funeral, even while they are still alive and ostensibly in power. This lament is a crucial component of God's comprehensive indictment of His people's spiritual and political decline.
Historical & Cultural Context: The prophet Ezekiel ministered during one of the most tumultuous periods in Judah's history: the Babylonian exile. The first major deportation of Judahites, which included Ezekiel himself, occurred in 597 BC, with King Jehoiachin taken captive to Babylon. The subsequent reign of Zedekiah, a puppet king installed by Nebuchadnezzar, was tragically marked by continued rebellion against Babylon, despite the persistent warnings of prophets like Jeremiah to submit to God's ordained judgment. Ezekiel 19:1 is set against the backdrop of this rapidly deteriorating political situation, anticipating the final, devastating siege and fall of Jerusalem in 586 BC, an event that would see the temple destroyed and the Davidic monarchy definitively ended. In ancient Near Eastern cultures, laments or dirges (Hebrew: qinah) were customary funeral songs, often characterized by a distinctive poetic meter (a 3+2 beat) that created a mournful, unbalanced rhythm, mirroring the grief and brokenness of death. By commanding a qinah for the "princes," God was declaring their political and spiritual death, and the demise of their rule, even before their physical removal from power. This cultural practice imbued the divine command with immediate and profound significance for its original audience.
Key Themes: This lament contributes significantly to several overarching themes present throughout the book of Ezekiel and the broader prophetic literature. Firstly, it powerfully underscores the theme of Failed Leadership, vividly portraying how the unrighteous actions, spiritual apostasy, and political misjudgments of Judah's kings directly contributed to the nation's downfall and subsequent exile. This echoes the consistent prophetic critique of Israel's kings found throughout the Old Testament, from the early monarchy through the divided kingdom, as seen in books like 1 and 2 Kings. Secondly, it highlights Divine Judgment, demonstrating God's unwavering justice against sin, particularly against those in positions of authority who betray their sacred trust. The lament itself is a prophetic declaration of God's verdict, a testament to His sovereignty over nations and rulers. Finally, while primarily a declaration of judgment, the command to "take up a lamentation" also reveals a profound Sorrow and Compassion of God. It is not merely a cold pronouncement but an expression of divine grief over the destruction of His people and the failure of His chosen leaders, a sorrow that resonates with God's lament over Jerusalem expressed by Jesus in Matthew 23:37.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Ezekiel 19:1 is Prophetic Declaration, where God commands His prophet to utter a pronouncement that carries the weight of divine decree and inevitability. The very act of "taking up a lamentation" for individuals who are still alive functions as a powerful Metaphor and Symbolism. It is a funeral dirge for a monarchy that is still technically alive but is spiritually and politically dead, its fate sealed by divine judgment. This pre-emptive lament serves as a stark Foreshadowing, signaling the inevitable downfall of the Davidic line and the destruction of Jerusalem. The use of the term qîynâh (lamentation) itself is a specific Literary Form or genre, characterized by its mournful tone and often a distinctive rhythm, which immediately communicates the gravity and sorrow of the message to its original audience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 19:1 profoundly illustrates God's sovereignty over human rulers and His unwavering commitment to justice. It underscores the biblical principle that leadership, particularly within God's covenant people, is a sacred trust, and its failure carries severe consequences not only for the leaders themselves but also for the entire community. The lament reveals that God holds leaders supremely accountable for their stewardship, and when they lead His people into idolatry, injustice, and rebellion, divine judgment is certain and unavoidable. Yet, even in the midst of such a declaration of judgment, there is an underlying current of divine sorrow, a lament from God Himself over the brokenness and unfaithfulness of His chosen people and their shepherds. This passage serves as a stark reminder that true authority flows from God alone, and those who wield it are ultimately answerable to Him.
REFLECTION AND APPLICATION
Ezekiel 19:1, though deeply rooted in ancient Israel's history, speaks powerfully to contemporary issues of leadership, accountability, and the devastating consequences of moral and spiritual decline. It challenges us to consider the profound impact of those in authority, whether in government, the church, or even within our own families and communities. We are reminded that true leadership, especially within a faith context, is marked by righteousness, integrity, and an unwavering commitment to God's ways, leading people towards flourishing and obedience. When leaders fail in this sacred trust, the ripple effects of their unfaithfulness can be devastating, impacting generations. This verse calls us to pray earnestly for our leaders, to hold them accountable to biblical standards where appropriate, and to recognize that ultimate authority rests with God alone. It also prompts vital introspection: in what ways might we, in our own spheres of influence, be called to lead with greater integrity and faithfulness, actively avoiding the pitfalls that brought about the lament for the princes of Israel?
Questions for Reflection
FAQ
What does "princes of Israel" refer to in Ezekiel 19:1?
Answer: In Ezekiel 19:1, "princes of Israel" refers specifically to the successive kings of Judah during the final decades leading up to the Babylonian exile. This includes figures like Jehoahaz, Jehoiachin, and Zedekiah. Although the northern kingdom of Israel had fallen centuries prior, the term "Israel" is used here inclusively to refer to the remaining remnant of God's covenant people, whose leadership was then centered in the Davidic monarchy in Judah. The lament is directed at these specific rulers who, through their unfaithfulness, idolatry, and rebellion against God, led the nation to its ultimate downfall and destruction.
Why is Ezekiel commanded to "take up a lamentation" for living rulers?
Answer: Ezekiel is commanded to "take up a lamentation" (a funeral dirge or qinah) for living rulers as a powerful prophetic act symbolizing their impending demise and the certain end of their reign and the Davidic monarchy. In ancient Near Eastern culture, a lament was a song traditionally sung for the dead. By commanding this for living "princes," God was prophetically declaring their political, spiritual, and ultimately physical end as rulers, even before it literally occurred. It signifies that their fate was sealed due to their persistent sin and rebellion against God's covenant, and their rule was as good as dead in God's eyes. This pre-emptive lament serves as a stark warning and a profound declaration of divine judgment, emphasizing the gravity of their unfaithfulness and the inevitability of its consequences, as seen throughout the book of Ezekiel.
CHRIST-CENTERED FULFILLMENT
Ezekiel 19:1, a mournful lament for the failed "princes of Israel," finds its ultimate Christ-centered fulfillment in the stark and glorious contrast between these unfaithful Davidic kings and Jesus Christ, the true and eternal King. The lament mourns the broken covenant and the devastating consequences of human leadership that strayed from God's will, leading to exile and destruction. However, Jesus, the Son of David, is the righteous King who perfectly fulfills the Davidic Covenant, as promised in 2 Samuel 7:12-16. Unlike the "princes" who led their people into sin and judgment, Jesus, the Good Shepherd, lays down His life for His sheep, leading them to salvation rather than destruction. He is the one true "Prince of Peace," as foretold in Isaiah 9:6, whose reign is characterized by perfect justice, righteousness, and eternal peace, not the corruption and failure lamented in Ezekiel. Through His atoning sacrifice on the cross and His glorious resurrection, Christ inaugurates a new and everlasting kingdom, one that will never be overthrown, unlike the earthly monarchy of Israel. He is the King who takes up our lament, not for His own failure, but for the brokenness of humanity and the sin that separates us from God, and in His perfect rule, He brings ultimate restoration and redemption, fulfilling the deepest longing for a righteous and faithful ruler that the lament for Israel's princes so eloquently expresses, culminating in His eternal reign as declared in Revelation 11:15.