Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 32 – Chapter 33
CHAP. XXXII.
Verſ. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.
And it came to paſs in the Twelfth year, in the Twelfth month, in the Firſt day of the month, that the word of the Lord came unto me, ſaying,
Son of man, take up a lamentation for Pharoah King of Aegypt, and ſay unto him, Thou art like a young Lyon of the Nations, and thou art as a Whale in the ſeas: and thou cameſt forth with thy rivers, and troubledſt the waters with thy feet, and fouledſt their rivers.
Thus ſaith the Lord God, I will therefore ſpread out my net over thee, with a company of many people, and they ſhall bring thee up in my net.
Then will I leave thee upon the Land, I will caſt thee forth upon the open field, and will cauſe all the fowls of the Heavens to remain upon thee, and I will fill the beaſts of the whole earth with thee.
And I will lay thy fleſh upon the mountains; and fill the valleys with thy height.
I will alſo water with thy blood the Land wherein thou ſwimmeſt, even to the mountains, and the rivers ſhall be full of thee.
And when I ſhall put thee out, I will cover the Heaven, and make the ſtars thereof dark: I will cover the Sun with a cloud, and the moon ſhall not give her Light.
All the bright lights of Heaven will I make dark over thee, and ſet darkneſſe upon thy Land, ſaith the Lord God.
I will alſo vex the hearts of many people, when I ſhall bring thy deſtruction among the Nations, into the Countreys which thou haſt not known.
Yea, I will make many people amazed at thee, and their Kings ſhall be horribly afraid for thee, when I ſhall brandiſh my ſword before them, and they ſhall tremble at every moment; every man for his own life, in the day of thy fall.
THis Chapter is of the nature of the three former, and contains in it two Propheſies, both of them againſt Pharoah and the Egyptians: The
1. Is from the beginning to the 17. verſ.
2. From the 17. to the end of the Chapter.
In the firſt of theſe we have,
Firſt, The time of the propheſie, verſ. 1.
Secondly, The Tyranny and cruelty of Pharoah, verſ. 2. ſet out by way of lamentation.
Thirdly, Gods judgements againſt him, declared in an allegoricall way, ver: 3, 4, 5, 6.
Fourthly, The events thereupon, which are
1. Darkneſs, verſ. 7, 8.
2. Vexation, verſ. 9.
3. Aſtoniſhment, fear and trembling.
Verſ. 1. And it came to paſſe in the twelfth year, in the twel…th month, in the firſt day of the month.
This was not in the time of Zedekiah, who reigned but eleven years; It was in the twelfth year of Jehoiachims captivity, the twelfth month, and firſt day, not long after the taking of Jeruſalem and burning it with fire. The Lord gave out this Propheſie then, that the Jews might be taken off from truſting in the Egyptians, having cauſe ſufficient to believe that Ezekiels propheſies againſt them ſhould be made good, as well as Jeremies againſt themſelves, for it was the ſame Spirit which breathed in them both, and that they might reap ſome comfort after their ſufferings, in conſidering God would deal ſo roundly with the Egyptians who had deceived them.
Verſ. 2. Take up a lamentation for Pharoah King of Egypt.
Take up a lamentable propheſie, declare what ſad things are coming upon Pharoah; whether the Prophet were to lament for the deſtruction of Pharoah and the Egyptians is queſtionable, for he and they had oppreſſed others, deceived the Jewes, and theſe judgements of God coming upon them for their wickedneſs were juſt and righteous, and ſo matter of rejoycing; yet becauſe he was to utter dreadfull and lamentable things, rejoycing became him not, but he was to be affected ſutable to the matter delivered.
Thou art like a young Lyon of the Nations.
Wherein Tyrannical Kings and Princes are like unto young Lyons, hath been ſhewed in the 19. Chapter. The meaning of theſe words, is, that look what a Lyon is among the beaſts of the fields and woods, viz: terrible and cruel, the ſame was Pharoah among the Nations; Young Lyons are fierce, and devoure their prey with greedineſſe, ſo are young Tyrants.
And thou art as a Whale in the Seas.
In the 29. ch: ver. 3. Pharoah is call'd Hattannim; the Dragon or Crocodile; here Cattannim, as the Whale; its Tannim in both places, and ſignifies a Dragon, Whale or Sea-monſter; and ſuch as a Whale is in the Seas, viz: troubleſome, dreadfull and devouring; ſuch was Pharoah on the deeps; a Lyon at Land, a Whale at Sea; His Dominion was large, and whereever it was he minded the prey.
And thou cameſt forth with thy Rivers.
The Septuagint have it, foreign which the Vulgar following, render Ventelabas cornu in fluminibus tuis, Thou didſt horn it in thy Rivers; the Whale ſpouts waters ſo out at her Noſtrils, that falling it makes a kind of horn; and Pharoah digging or cutting Rivers out of Nilus, they were winding like a Horn. Thoſe are for this ſenſe Devine Tagach in the Text, from Nagach, which is to ſtrike with the Horn, or Laſcivire cornu, and ſo Vatablus turns the word, Laſciviſti in fluminibus tuis, thou haſt tumbled up and down, and ſported thy ſelf in thy Rivers and waters; Others derive the word Tagach from foreign which is to come forth, or cauſe to come forth; thou didſt invite other Nations to revolt from Nebuchadnezzar, or thou didſt come forth with thy people, and trouble other Nations with invaſions and wars.
And troubledſt the waters with thy feet, and fowledſt their rivers.
He troubled all at home, and all abroad; as the Whale or Crocodile troubles the Seas and the Rivers, and lets not the Fiſh be quiet any where; they mud the Rivers, make the waters boyle; ſo did this Egyptian Pharoah, he was like Nilus, which had turbidas aquas, troubleſome waters. He troubled the waters when he conſtrained the people to leave their own Land, and to go up to Carchemiſh by Euphrates, Jer. 46.2. and as they went they muſt needs fowl the Rivers, make their comforts as dead and uſeleſſe.
Firſt, Obſerve;
That times of publique calamities are ſpecially to be noted.
Ezekiel ſets down the year, month and day when the Lord told him what dreadfull things ſhould befall Pharoah and the Egyptians; In the twelfth year, the twelfth month, the firſt day of the month, he muſt take up a lame…tation. Gods judgements ſometimes are laſting, and the duration of them cannot be known, unleſſe the beginning of them be taken notice of.
Secondly, Obſerve;
Lamentations for the ſins and deſtructions of others, is from the Lord.
Son of man, take up a lamentation for Pharoah King of Egypt. The Prophet took it not up of himſelf, but at the command of the Lord. Chap. 19.1. God bid him take up a lamentation for the Princes of Iſrael; Chap. 27.2. He is injoyn'd to take up a lamentation for Tyrus; Chap: 28.12. He muſt take up one for the King of Tyrus. Lamentations for Princes and ſtates are at Gods appointment; Pro…hets are to bewaile the ſins and ruines of Princes and their Kingdoms when God calls them thereunto.
Thirdly, Obſerve;
The evill quallities and manners of men do make them like unto Beaſts of the field and fiſh of the Sea.
Thou art like a young Lyon of the Nations. Pharoah's roaring and ravening, his terribleneſs and cruelty, made him like a Lyon. And thou art as a Whale in the Seas: Pharoah's tumbling up and down, diſquieting the people, and making a prey of them as fiſhes, transformed him into a Whale or Sea-monſter. Subtle perſons are tearmed Foxes, Luke 13.32. Laſcivious perſons are like pampered Horſes, Jer: 5.8. Oppreſſing Princes and Judges to Lyons and evening Wolves, Z…ph: 3.3. The wicked qualities of men do make them brutiſh. Solomon tels you in favour of this truth, That the wickedneſſe of thoſe in the place of judgement made them beaſts, Eccl: 3.16.18.
Fourthly, Obſerve;
God hath Prophets to tell the worſt of Princes of their wickedneſſe.
Pharoah was a great King, terrible as a Lyon, dreadfull as a Whale, yet God had an Ezekiel to ſend to him, and to tell him of his Tyranny and cruelty; Go ſay unto Pharoah, thou art as a young Lyon of the Heathen, and as a Whale in the Seas. God ſent him to deal ſharply with him, notwithſtanding his greatneſs; Prophets muſt not ſpare Princes when ſent of God to reprove them.
Fifthly, Obſerve;
Wicked Kings are great troublers of their own, and others waters.
They trouble their own people, their own Kingdoms, and others alſo. Thou cameſt forth with thy Rivers, and troubledſt the waters with thy feet, and fowledſt their rivers. Pharoah was neither quiet in Egypt, nor would let others be quiet; he ſent out his Embaſſadours to other Nations, which were as his feet, they troubled the waters, the people, in drawing them into League with Pharoah, in cauſing them to raiſe forces to aſſiſt him, and ſo fowled their Rivers, unſetled their peace, troubled their ſpirits and Countries; Whales are not more troubleſome to the Seas, Crocodiles to the Rivers of Egypt, Lyons and wild Beaſts to the Land, than Tyrants are to their own Kingdoms, and thoſe that are near unto them. Ahab was a troubler of Iſrael, 1 Kings 18.18. and of Judah alſo, in that he drew Jehoſaephat and his people to joyn with him (2 Chr. 1.8.) to go up to Ramoth Gilead, where it had like to have coſt him his life. Solomon tells us, He that is cruel will trouble his own fleſh, Pro: 11.17. Tyrants are cruel, and they do trouble their own fleſh, their own Subjects, and people; yea, and the Fleſh of ſtrangers, they make their own Rivers and others to be muddy.
Verſ. 3. I will therefore ſpread out my net over thee.
Theſe words you had Chap: 17.20. and Chap. 12, 13. A Net is to catch Birds or Fiſh. Here God repreſents the perſon of a Fiſher-man, and would ſpread out his Net to take this Whale. The word for Net is Reſheth, from Jaraſh, to poſſeſſe, retain, becauſe a Net keeps what it catcheth, and ret… ſome derive from retinendo, from its holding and retaining. This Net with which God would catch the Whale, muſt be a great Net, and ſo it was, for it was the Chaldaean Army, which was great, ſtrong and ſufficient to ſpread over all the Rivers of Egypt.
With a company of many people.
When Lyons or Whales are to be taken, multitudes of people get together; and ſo here, multitudes of Chaldaeans came to take this Lyon and Whale.
They ſhall bring thee up in my Net.
Thou lyeſt in thy Rivers and deep waters, thinking thy ſelf ſafe, without the reach of any, but my Net ſhall be ſo thrown as to incompaſſe and catch thee, and theſe Chaldaans ſhall draw thee up out of thy Nilus, yea, out of thine Egypt.
Verſ. 4. Then will I leave thee upon the Land, &c.
When this great Whale ſhall be drawn out of his waters and Country, God will deal by him as Fiſher-men do by the Whale, drawn to the ſhoar, they leave him upon the dry ground in open view, expoſed to the Fowls of Heaven and Beaſts of the Earth; they cut him in pieces, whereof ſome are carried away, others are thrown here and there: ſo God dealt with Pharoah, he brought him to open ſhame and ruine; He made him and his wealth a prey to all ſorts of people: Like unto this verſe is that you had Chap: 29.5.
Verſ. 5. I will lay thy fleſh upon the Mountains.
Thou or thy Souldiers being overcome, ſome of you will fly to the Mountains for releef; but even there ſhall they be deſtitute of help, they ſhall be ſlain on the Mountains.
And fill the Valleys with thy height.
I will make ſuch a ſlaughter of thy men, as that they ſhall fill up the Valleys; the bodies ſhall lye ſo thick one upon another as to make a height. Munſter interprets it of the ſwelling of the bodies; Dead bodies do ſwell much, and increaſe height. The Vulgar read the words thus, Implebo colles tuos ſanie tuo, I will fill thy hills with the corruption flowes from the dead bodies.
Verſ. 6. I will alſo water with thy bloud the Land wherein thou ſwimmeſt.
When Nilus overflowed, then Egypt was full of water, ſo that this Whale might ſwim up and down in the ſame. God would cauſe ſuch a deſtruction to be among the Egyptians that there ſhould be a River of bloud which ſhould water the Land; hereby is ſet out the great abundance of bloud that ſhould be ſhed in Egypt, the Land was made drunk with it.
Even to the Mountains; and the Rivers ſhall be full of thee.
Not only the lower places ſhould be ſ…ll'd with the bloud of the ſlain, but it ſhould reach to the Mountains, and run into the Rivers. Sanctius thinks this not to be verified in Egypt, where were no Mountains, but in ſome other place where the Egyptians were drawn out to fight.
Firſt, Obſerve;
That becauſe Kings keep not within their bounds, but are troubleſome to their own people and others, therefore the Lord deſtroyes them and their Kingdoms.
Thou cameſt forth with thy Rivers, and troubledſt the waters with thy feet, and fowledſt their Rivers, I will therefore ſpread out my Net over thee. The ruine of Princes and States are no caſuall things, they are effected by the Counſell, Providence, and Power of God, puniſhing them moſt juſtly for their ſins.
Secondly, Obſerve;
God hath his Nets to catch Whales and great Fiſh in.
I will ſpread out my Net over thee. Its not every Net will catch Whales and great Fiſh, they will break ordinary Nets; but God hath Nets to take them, he wants not means to bring the mightieſt unto puniſhment. Pharoah was a Lyon, a Dragon, a Crocodile, a Whale, and God had a Net in the North, the Babyloniſh Army, which he ſent for, and caught this Egyptian Whale with. God had a Net to catch chat old Whale and Sea-monſter, who devoured ſo many of the Iſraelites children; he made a Net of the Waters, and not only caught Pharoah, but drowned that Whale in the Red Sea.
Thirdly, Obſerve;
God deſignes the place of Tyrants ſuffering, and divides the ſpoyle of them to whom he pleaſes.
I will leave thee upon the Land, I will caſt thee forth upon the open field, I will cauſe all the Fowls of the Heaven to remain upon thee, and I will fill the Beaſts of the whole earth with thee. God drew this Whale out of his Waters, unto the place where he and all the Fiſh adhered unto him were ſlain and made a ſpoil to all ſorts of people.
Fourthly, Obſerve;
When God is in a way of judgement with wicked Princes, ſometimes he ſhews exceeding great ſeverity towards them and theirs.
I will lay thy fleſh upon the Mountains, and fill the valleys with thy height. Thou and thine ſhall be ſlain in all places, no ſafety in the Mountains or Vallyes; I will alſo water with thy bloud the Land wherein thou ſwimmeſt; their bloud ſhould be ſo ſhed as to make the Land drunk with it: in Vatablus it is inebriabo terram cruore ſanguinis tui.
Verſ. 7. And when I ſhall put thee out, I will cover the Heaven, and make the ſtars thereof dark.
Here the Prophet comes to ſhew the events of this dreadfull and ſevere judgement of God. When I ſhall put thee out, becauſe to ſhew in extinctione tua: Cava or Caba notes ſuch a putting out as is of fire or a Candle; when God ſhould extinguiſh Pharoahs life, then ſhould there be no quiet, peace, joy, ſafety, but altogether fighing, weeping, complaining, howling, and ſad lamentations; ſo great ſhould be the grief and miſery of the Egyptia…s, that all things ſhould ſeem dark unto them. In extream ſorrows viſus deficit, and perſons think the day to be night, are deſtitute of counſel, and know-not which way to turn them. Its uſual in Scripture to ſet out times of mourning and miſery by ſuch expreſſions as you have here, and in the following verſe, as Joel 3.15. Iſai. 13.10. Mark 13.24, 25. Luke 21.25. Amos 8.9.
I will cover the Sun with a cloud, and the Moon ſhall not give her light.
God hath the power over the Clouds, and he can call them forth at his pleaſure to do him what ſervice he pleaſe; he would keep the comfortable beams of the Sun and Moon from them, they had darkneſſe on every ſide, the very Heavens, Sun, Moon and Starres hid their faces from them.
Verſ. 8. All the bright lights of Heaven will I make dark over thee.
The Hebrew is all the lights of light; they ſhould have no benefit by theſe bright and ſhining lights of Heaven. Mourners uſe to cover their heads and faces, and ſo the lights of Heaven are as darkneſſe unto them, or they ſhall ſeem affected with the ſore judgements are upon thee. The Vulgar is, Omnia luminaria Coeli merere faciam ſuper te, I will make all the lights of Heaven to mourn over thee; Septuagint, All the bright lights of Heaven, foreign.
And ſet darkneſſe upon thy Land.
Darkneſſe is frequently in the word uſed for affliction and grief, a ſad condition, and God would ſet Egypt, yea, ſettle it under darkneſſe, it ſhould be kept in a mourning and miſerable condition.
Verſ. 9. I will alſo vex the hearts of many people.
The word for to vex, is foreign Caaſs which ſignifies not only to move to anger, but alſo to grieve; when people ſhould hear how Pharoah a great King was conquered, and his Kingdom laid utterly waſt, this would grieve & vex them, & eſpecially when they conſider how great Nebuchadnezzar became hereby, having all Egypt and the adjacent parts under him.
When I ſhall bring thy deſtruction among the Nations.
The word for thy deſtruction is Shibreca, Contritionem tuam, thy breaking; for which the Septuagint hath foreign thy captivity; The French Ta ruine Thy ruine. The Nations thought Egypt impoſſible to be totally broken and ruined, being fortifyed ſo with Cityes, Rivers, and the Sea. The News of its deſtruction would vex them to the heart.
Verſ. 10. Yea, I will make many people amazed at thee.
When Gods dealings with Pharoah, his ſevere judgements upon him and his, came abroad among the people, they were amazed, not knowing what to think, ſpeak or do; When ſtrange and dreadful things come ſuddenly to us they ſurpriſe our judgements, and we are at a ſtand.
And their Kings ſhall be horribly afraid for thee.
The People ſhould be amazed, and the Kings afraid, Chap. 30.4. The Sword ſhall come upon Egypt, and great p…in ſhall be in Ethiopia, ſo in Lybia, Lydia and Chub, they and their King ſhould be horribly afraid. The word to fear is foreign Saor which notes great fear, even ſuch fear as is cum erectione pilorum, as makes the hair to ſtand up; and the Word is double here, They ſhall fear with a fear, be exceedingly afraid, for Nebuchadnezzars prevailing over Pharoah. When the great Whale is taken, the leſſer fiſhes have cauſe to fear.
When I ſhall brandiſh my Sword before them.
The Hebrew is, Begnophphi Charbi, When I ſhall cauſe my Sword to fly before them; that is, in military Language, When I ſhall brandiſh my Sword before them. When Nebuchadnezzar came with his forces to Egypt, at the appointment of God, and ſubdued it, then he brandiſhed his ſword before them.
And they ſhall tremble at every moment.
Theſe words we had in the Chap. 26.16. where they were opened, they ſhall be in a continued fear, trembling from day to day leaſt Nebuchadnezzar ſhould fall upon them, and bring them to Pharoahs condition.
Every man for his own life in the day of thy fall.
When the Sword is abroad mens lives are at ſtake; and when it hath ſhed ſo much bloud as to water a Land, to fill up valleys and make it reach to mountains, who would not fear leaſt his life and bloud go next? When a great King and Kingdome falls by the Sword, its matter ſufficient to make neighbouring Kings and Kingdomes to fear themſelves.
Firſt, Obſerve;
Great Ones are lights in the world, and God extinguiſheth thoſe lights at his pleaſure.
When I ſhall put thee out. Princes and great Ones are examples which moſt follow, Beacons upon a Hill, Suns in their Orbs, which many admire and follow, though they light them downward towards the pit of darkneſſe; Theſe be ſuch great lights that men dare not ſnuff, reprove them, but God he extinguiſheth them; he lighted them up, and he puts them out.
Secondly, Obſerve;
When God puts out great lights, breaks the Candleſticks they ſtood in, that is, deſtroyes great Kings and their Kingdoms, then ſad events do follow, then the living and ſenſeleſſe creatures are troubled, Heaven and Earth affected, thoſe neer, and thoſe far off, diſquieted. Dreadfull judgements have diſmall conſequents.
When God deſtroyed Pharoah and his Army, laid waſte Egypt, then darkneſſe was upon the Heavens, Sun, Moon, and Stars, then darkneſs was upon the Land, then the hearts of many were vexed, then Kings were horribly afraid, and quaked every moment for fear of their Kingdoms and lives. When Lyons and Whales are caught and kill'd, it makes the other Beaſts and Fiſh to fear. When the high Cedars fall, all the other Trees tremble.
Verſes 11, 12, 13, 14, 15, 16.
For thus ſaith the Lord God, The ſword of the King of Babylon ſhall come upon thee.
By the ſwords of the mighty will I cauſe thy multitude to fall, the terrible of the Nations all of them; and they ſhall ſpoyl the pomp of Egypt, and all the multitude thereof ſhall be deſtroyed.
I will deſtroy alſo all the beaſts thereof from beſides the great waters, neither ſhall the foot of man trouble them any more, nor the hoofs of beaſts trouble them.
Then will I make their waters deep, and cauſe their Rivers to run like Oyl, ſaith the Lord God.
When I ſhall make the Land of Egypt deſolate, and the Countrey ſhall be deſtitute of that whereof it was full, when I ſhall ſmite all them that dwell therein, then ſhall they know that I am the Lord.
This is the lamentation wherewith they ſhall lament her: the Daughters of the Nations ſhall lament her: they ſhall lament for her, even for Egypt, and for all her multitude, ſaith the Lord God.
THeſe verſes belong to the firſt propheſie in this Chapter, and they ſet out
Firſt, The Inſtruments God uſed in executing the judgements threatned againſt Pharoah and the Egyptians, verſ. 11, 12.
Secondly, The Facts of theſe Inſtruments, the King of Babylon and his Army, ver: 12, 13.
Thirdly, The Events following; ver: 14, 15.
Fourthly, The Concluſion of the Propheſie, verſ. 16.
Verſ. 11. The Sword of the King of Babylon ſhall come upon thee.
I will ſtir up and bring the King of Babylon with a great army, who ſhall come furniſhed with all Military preparations againſt thee, and cut thee off.
Verſ. 12. By the ſwords of the mighty will I cauſe thy multitude to fall.
The word for mighty is Gibborim, & Gibbor ſignifies properly miles robuſtus as fortis, ſaith Druſius. The Septuagint have it here foreign by the ſword of the Giants; Egypt had multitudes, but they ſhould fall by the power of theſe mighty and Giant-like men.
The Terrible of the Nations all of them.
This expreſſion, The terrible of the Nations, we had thrice before, Chap: 28.7. & 30.11. & 31, 12. Thoſe men were moſt barbarous and bloudy, tyrannical and peſtilent, ſhould be imployed in his work. The Septuagint calls them foreign Peſtes, ſuch as were the plagues of the Countrey, ſuch as went up and down robbing, ſtealing, and murthering; the Vulgar is inexpugnabiles.
And they ſhall ſpoyl the pomp of Egypt.
There is pomp in Titles, pomp in Buildings, pomp in feaſting and furniture of houſes, pomp in apparrel, pomp in funeralls, pomp in worſhips, pomp in multitudes of men, Horſes and Charets, whatever the Egyptian pomp were, it ſhould be ſpoyled: Vatablus interprets their pomp to be their dignity or beautifull things: Munſter makes it Magnificentiam, their ſtate and greatneſſe: Junius makes it the excellency of Egypt, that is, Kingly Majeſty, with all the glory and greatneſs attending the ſame.
Verſ. 13. I will deſtroy alſo all the beaſts thereof from beſides the great waters.
Egypt abounded with Cattel, eſpecially Horſes, which were ſerviceable for war and other uſes; thoſe fed neer to the Rivers cut out of Nilus to water the Land: what Beaſts ſoever they were, God by the Chaldaeans would deſtroy them, and they ſhould not be any longer nigh the many waters, ſo is the Hebrew.
Neither ſhall the foot of man trouble them any more, nor the hoofs of beaſts trouble them.
The deſtruction ſhould be ſo great, that man and beaſt ſhould be cut off, as was ſaid, Chap. 29.8. Theſe oft troubled the waters with their feet and hoofs, the one with digging the other by trampling in them.
Verſ. 14. Then will I make the waters deep, and cauſe their Rivers to run like Oyl.
Man and Beaſt being taken away, nothing ſhall trouble the waters, but they ſhall be quiet, cleer and ſmooth as Oyle, The Hebrew word for to make deep is, foreign Shakah to drown'd, to ſink, faciam ut profundum petunt, I will cauſe their waters to go to the bottom; which Piſcator interprets of the mud, wherewith they had been troubled, that ſhould ſink, and the waters became pure. The Septuagint, foreign; I will make quiet their waters; When they are clean and quiet, they run without noiſe, then they are like Oyle: The waters of Egypt, and of other Nations whom the Egyptians troubled.
Verſ. 15. When I ſhall make the Land of Egypt cleſolate, and the Countreys deſtitute.
He ſhews when the waters ſhall be pure and quiet, even when the Land is made deſolate; Hebrew is, a deſolation: And all carryed away with which the Countries abounded; Hebrew is, ſhall be deſtitute of its fullneſs.
When I ſhall ſmite all them that dwell therein.
All were not ſmitten by the ſword, and deſtroyed, but ſome were carryed away Captives, and that was a ſmiting.
Verſ. 16. This is the lamentation wherewith they ſhall lament her.
This propheſie which I have delivered, is the lamentation wherewith Egypt ſhall be lamented; not only I Ezekiel muſt lament for her, but all Nations ſhall do it.
The Daughters of the Nations ſhall lament her, they ſhall lament for her.
The Cities and people of the Nations hearing of the dreadful judgements of God upon Egypt, that that populous ſtrong and flouriſhing Kingdome is brought to utter ruine and deſolation, they ſhall be affected therewith, and lament her condition.
Firſt, Obſerve;
God makes uſe of the King and People of one Nation, to execute his judgements upon the King and People of another Nation.
The ſword of the King of Babylon ſhall come upon thee, and by the ſwords of the mighty will I cauſe thy multitude to fall. Kings and their People are at the diſpoſe of God, to call out and imploy where, and in what ſervice he pleaſes; he ſerves himſelf, fulfills his wills and counſels by Kings and great Ones, overthrowing one Kingdom by another, laying all their pomp and glory in the duſt.
Secondly, Obſerve;
The ſins of Kings and People cauſe God to execute his ſore judgements, not only upon themſelves, but alſo upon the bruit creatures, and things inanimate.
God would not only deſtroy Pharoah and his multitude, but the Beaſts, the Cityes, and all the fullneſſe of the Land; in the deſtruction of theſe, God puniſhed the owners.
Thirdly, Obſerve;
By the deſtruction of Tyrants and their Kingdomes, God quiets Nations; they by their Power, Counſels, or Agents, trouble their own Kingdomes and others.
Then will I make their waters deep, and cauſe their Rivers te run like Oyle: when I ſhall make the Land of Egypt deſolate, When Pharoah and his were cut off, they ſhould trouble the waters no more at home nor abroad, all ſhould be quiet, peaceable, & oleo tranquillius.
Fourthly, Obſerve;
God in his wiſe providence ſo orders his judgements that they ſhall affect others, and be had in remembrance.
This is the lamentation wherewith they ſhall lament her, the Daughters of the Nation ſhall lament for her. Deſtruction of great Kings and Kingdomes, have many thiags conſiderable in them; there is much of Gods power, juſtice, and ſeverity in the ſame, which God will have to be obſerved and remembred in the world, Ezek. 19.14. When God deſtroyed the Princes of Iſrael, and laid the Land of Judah waſte; what then? This is a lamentation and ſhall be for a lamentation.
Verſes 17, 18, 19, 20, 21, 22, 23.
It came to paſſe alſo in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, ſaying,
Son of man, wail for the multitude of Egypt, and caſt them down, even her, and the Daughters of the famous Nations, unto the nether parts of the earth, with them that go down into the pit.
Whom doſt thou paſſe in beauty? go down, and he thou laid with the uncircumciſed.
They ſhall fall in the midſt of them that are ſlain by the ſword; ſhe is delivered to the ſword; draw her and all her multitudes.
The ſtrong among the mighty ſhall ſpeak to him out of the midſt of hell with them that help him: they are gone down, they lie uncircumciſed, ſlain by the ſword.
Aſhur is there, and all her company: his graves are about him: all of them ſlain, fallen by the ſword.
Whoſe Graves are ſet in the ſides of the pit, and her company is round about her Grave: all of them ſlain, fallen by the ſword, which cauſed terrour in the land of the living.
AT this 17. verſe begins the ſecond propheſie and general part of the Chapter, in which theſe things are conſiderable,
1. The Time of this Propheſie, verſ. 17.
2. The Funeral of Egypt, with the ſolemnity thereof, which is commanded, declared and confirmed, verſ. 18, 19, 20, 21. and ſo on to the 31.
3. The Concluſion of the propheſie, verſ. 31, 32.
Verſ. 17. In the twelfth year, the fifteenth day of the mouth.
It was in the twelfth year of their captivity, and the fifteenth day of the twelfth month, as it is verſ. 1. fourteen dayes after the former propheſie, and upon the third Sabbath, as Junius obſerves; then came this Propheſie unto Ezekiel.
Verſ. 18. Wayl for the multitude of Egypt.
The word Nahah to lament ſignifies internal grief. The Prophet is bid not to feign a grief, or a Funeral complaint, but to be reall, to mourn or to propheſie what mourning ſhould be at the Funeral of Egypt.
Caſt them down, even her, and the Daughters of the famous Nations.
The Prophet was to do this Prophetically, as Jeremy was to root out, pull down, to deſtroy and caſt down, Jerem. 1.10. He propheſied ſuch things, and thereupon was ſaid to do them; and ſo Ezekiel was to propheſie the caſting down of Egypt, her King and People, and the Daughters of famous Nations, thoſe that did confederate with her, Cityes or People; and becauſe of this, he is ſaid to caſt them down: its Gods work to caſt down, to throw into the grave and pit, but his Prophets declaring what ſhall be, are ſaid to do the ſame.
Ʋnto the nether parts of the Earth.
The Hebrew is, El Erez tachtijoth, in terram inferorum, into the Land of hell, or into the loweſt part of the earth.
Verſ. 19. Whom doſt thou paſſe in beauty?
Egypt, thou thinkeſt thy ſelf more beautiful than other Nations; that thou haſt ſome excellency beyond them; ſuppoſe thou hadſt, that muſt not exempt thee from the common condition of Nations; but thou haſt not any beauty, excellency beyond them, nay, thou art ſhort of them, therefore lay aſide ſuch thoughts; they who were more beautiful and pleaſant than thy ſelf, they are gone down into the pit; therefore
Go down, and be thou laid with the uncircumciſed.
Thou muſt not look for any priviledge above other Nations; thou mayeſt conceit thy counterfeit circumciſion will advantage thee,Erant Egyptii circumcifi, ut Herodotus in Euterpe docet, Junius, but thou art deceived; away down to the Grave, and lye with the uncircumciſed; thy portion muſt be with the profaneſt. The word for be thou laid, ſignifies to ſleepe alſo, and may be thus rendred, ſleep with the uncircumciſed.
Verſ. 20. They ſhall fall in the midſt of them that are ſlain by the ſword.
They that were confederate with thee, and thou with them ſhall fall by the Chaldaean ſword which hath commiſſion to cut you all off, and to ſend you to the ſtate of thoſe that formerly were ſlain by the ſword; you think your ſelf invulnerable, but you ſhall find the points of the Chaldaeans ſwords be ſharp, and will enter.
She is delivered to the ſword.
Egypt or the multitude of Egypt is delivered to the ſword, appointed to be ſlain. The Hebrew may be rendred thus, The ſword is delivered, or given, viz: into the hand of the Babylonian to deſtroy the Egyptian withall.
Draw her and all her multitude.
Draw her, Egypt and her People into the grave. The Babylonians ſlay her and hers, the ſword is in their hand, and then drag them into the pit. But theſe and the former words may be taken otherwiſe; as to note out the ſtately Funeral of Egypt; She is delivered to the Sword, or the Sword is laid under her head, or by her ſide, to ſhew that ſhe was warlike: Draw her, and all her multitude; Let her body, being put into a Chariot, be drawn in pomp and ſtate,Vide-Junium. like unto the bodies of great Ones.
Firſt, Obſerve;
God made known his mind to his Prophets by degrees; ſomething they had in one year given out, ſomewhat in another year; ſometimes in one month, ſometimes in another God ſpake unto them.
Here in the twelfth year, the fifteenth day of the month, the word of the Lord came unto Ezekiel: God had appeared to him the firſt day, and again the fifteenth day.
Secondly, Obſerve;
There be ſeaſons to mourn in, as well as to rejoyce in.
Son of man, wail for the multitude of Egypt. The providence of God doth not act conſtantly in one way, but it makes changes and alterations, which afford occaſion to mourn and to laugh. When God carryed the Jewes into Babylon, there they hung up their Harps and wept, Pſal. 137. and when he brought them back again, it was with ſinging, Iſa: 48.20.
Thirdly, Obſerve;
That at the appointment of God we may lament for the ſins and ju…gements of God upon the Churches enemies, ſecret or open.
The Egyptians were never reall friends to the Jews, but were their ſecret, if not their open enemies; and now when Gods hand was heavy upon them for their ſins, the Prophet is commanded to wail for them. When the Churches enemies ſuffer, we are to rejoyce, but if God calls to mourning for their ſufferings, we muſt do it.
Fourthly, Obſerve;
The greateſt in the greateſt Kingdomes have no cauſe to glory and lift up themſelves above others, ſeeing they muſt come to the common condition of all, even to the Pit and Grave.
The King of Egypt, with his Princes, Nobles, and confederates of famous Nations, muſt come down to the nether parts of the earth. Egypt was a potent flouriſhing Kingdome, Pharoah mighty, But whom doſt thou paſſe in beauty? Thy beauty, glory, ſtrength, wealth, greatneſſe, are nothing, thou muſt go down and lye with the uncircumciſed: In a moment, at the beck of the Lord Kingdomes are made deſolate, Kings caſt into the Grave, and all their pomp buried in the dark; let none deſpiſe others, and exalt themſelves.
Verſ. 21. The ſtrong among the mighty ſhall ſpeak to him out of the midſt of Hell.
Here and ſo on, the Prophet by a Figure call'd Proſopopaeia repreſents unto us what entertainment Pharoah ſhould have among the dead; the Tyrants and great men of the world, that were in the Grave or Hell before, ſhall ſpeak unto him and Congratulate his coming unto them in a taunting way; what Pharoah, haſt thou, who wert ſo great and glorious, left the earth? art thou come to us weak and wounded, ſtript of all, and art become like us? thou art welcome to Hell, and the condition we Tyrants are in; be not troubled, here are many great ones before thee, both of the uncircumciſed Nations, and alſo of the circumciſed.
With them that help him.
They ſhould ſpeak to him and thoſe were his helpers. Pharoah had many helpers to carry on his deſignes on earth, many Confederates, and they ſhould be welcom'd to Hell alſo.
They are gone down, they lye uncircumciſed, ſlain by the ſword.
The Egyptians they are gone down to the Grave, they lye or ſleep with the uncircumciſed, or are in no better condition then uncircumciſed Ones are in, being ſlain with the Sword. Theſe words may be underſtood of other Nations.
Verſ. 22. Aſhur is there, and all her company.
Here the Prophet begins the enumeration of particular Nations, whoſe Kings and People were gone to Hell before-hand, and would give entertainment to Pharoah. The firſt he mentions is Aſhur; the Aſſyrian Monarch was the moſt ancient, of great power and extent, and the King thereof was in Hell, and all the Aſſyrian company, all his Attendants and Followers.
His Graves are about him.
The King of Aſſyria is gone down to the Grave, and ſo are his Princes, Nobles and People which were ſlain by the ſword; they are in their Graves near unto him, round about him, and theſe will ſpeak to Pharoah at his coming into the Grave or Hell.
Verſ. 23. Whoſe Graves are ſet in the ſides of the pit.
The Vulgar reads the words thus, whoſe Graves are in noviſſimis laci, in the bottom of the lake; importing that they ſell from the height of honour into the depth of miſery.
Which cauſed terrour in the Land of the Living.
When the Aſſyrians were deſtroyed by the Chaldaean or Babyloniſh ſword, it was dreadful to thoſe that were living; or thus, theſe Aſſyrians while they were in the Land of the living, they cauſed terrour, they were tyrannical, cruel, & fill'd all with fear. Some reſtrain the Land of the Living only to Judaea, becauſe there the Jewes only worſhipped the living God, and thoſe were right amongſt them were to enjoy the living God eternally; but we may take the Land of the Living here in oppoſition to the ſtate of the dead, and ſo other Lands are included, yea all where be any living.
Verſ. 24, 25.
There is Elam and all her multitude round about her Grave, all of them ſlain, fallen by the ſword, which are gone down uncircumciſed into the nether parts of the earth, which cauſed their terrour in the Land of the Living, yet have they born their ſhame with them that go down to the Pit.
They have ſet her a bed in the midſt of the ſlain with all her multitude: her Graves are round about him: all of them uncircumciſed, ſlain by the ſword: though their terrour was cauſed in the Land of the Living, yet have they born their ſhame with them that go down to the pit: he is put in the midſt of them that be ſlain.
The Elamites were the Perſians and Medes, and what he ſaid of Aſhur, that he now ſaith of Elam. The King of the Medes and Perſians with his multitude, who living were terrible unto many, were now in Hell ready to give entertainment to Pharoah who was coming thither. Of Elam you may read Jer: 49.34. to the end of the Chapter.
Verſ. 24. Yet have they born their ſhame with them that go down to the pit.
They were tyrannical, and ſo a terrour to others, but they were cut off by the Scythians, ſaith Polanius, and carried the ſhame of their tyranny and wickedneſſe with them, or they dyed ignominiouſly.
Verſ. 25. They have ſet her a bed in the midſt of the ſlain with all her multitude.
When great Ones remove, preparations are made for them whither they remove; ſo here, even in the Grave and Hell a bed was provided for Elam. In the bed in darkneſſe and reſt, ſuch was the Grave, Vault, or Sepulchre o… Elam. In this verſe there is an Enallagie of Genders and Numbers.
Verſes 26, 27, 28.
There is Meſhech, Tubal, and all her multitude: her Graves are round about him: all of them uncircumciſed, ſlain by the ſword, though they cauſed their terrour in the Land of the Living.
And they ſhall not lye with the mighty, that are fallen of the uncircumciſed, which are gone down to Hell with their weapons of war: and they have laid their ſwords under their heads, but their iniquities ſhall be upon their bones, though they were the terrour of the mighty in the Land of the Living.
Yea, thou ſhalt be broken in the midſt of the uncircumciſed, and ſhalt lye with them that are ſlain with the ſword.
HEre the Prophet brings in a third kind of Examples, which are Meſhech and Tuball.
Verſ. 26. There is Meſhech, Tubal, and all her multitude.
By Meſhech, ſome Expoſiters underſtand the Scythians, others the Cappadocians; and by Tubal, the Iberians and Albanians which were neer together, and both of them in the Eaſtern parts; All theſe may be underſtood: for the Scythians paſſing through Cappadocia, Iberia, and Albania, had many of thoſe Countries joyning with them, when they brake into Aſia, between Pontus and the Caſpian Sea, and ſo plagued the Elamites; the Kings of theſe places were not yet ſlain, and gone down to the pit, though the words import it done, becauſe of the certainty of it, but it was near at hand, and to be effected before the death of Pharoah, whom they were to ſpeak unto at his coming down to the Grave.
Her Graves are round about him, &c.
The Graves of the men of each Countrey were round about the King of that Countrey; they were people uncircumciſed, out of Covenant with God, ſlain by the ſword, notwithſtanding they were terrible to others.
Verſ. 27. And they ſhall not lye with the mighty that are fallen of the uncircumciſed, which are gone down to Hell with their we…pons of war.
Among the Heathens and uncircumciſed there were ſome mighty men which did notable exploits, were famous in their generations, and dyed honourably in the battel, or of their wounds; theſe had pompous and great Funerals,Cum armis ſepeliebantur, ut ſignificaretu… eos, Ʋſ que ad Mortem, & uſ que ad Sepulchrum, arma non abjeiſſe: Bab: Salum. and were buried with their armour; they dyed honourably, and their honour went with them to the Grave, but theſe ſhould not be reckoned or laid amongſt them.
And they have laid their ſwords under their heads.
When Souldiers of note dyed, the cuſtome was to honour them with laying their ſwords under their heads, or by their heads; and not only ſo, but they uſed to bury them with their Arms. Lavater tels us that Gyraldus in a book he hath written of Sepulchres and ſeverall Rites of burying, ſaith, he ſaw Arms and Boots found in old Monuments or Sepulchres.
But their iniquities ſhall be upon their bones.
By iniquities is meant the puniſhment of iniquities: Their bones ſhall be ſcattered upon the earth for their tyranny and cruelty which they have exerciſed, & be expoſed to the Beaſts and Fowls for a prey; ſo their iniquities ſhall be upon their bones: O… thus, they had their ſwords and arms go down with them to the Grave, inſtruments of cruelty and bloud, ſignifying that they carried their bloudy and tyrannical diſpoſitions with them. And their iniquities ſhall be upon their bones: They ſhall ſuffer now they are dead and gone a full recompence of reward for all their ſins; or thus, they lived wickedly, and dyed cowardly, and an ill name ſhall they leave behind them, curſed ſhall be their memory.
Verſ. 28. Yea, thou ſhalt be broken in the midſt of the uncircumciſed, and ſhalt lye with them that are ſlain with the ſword.
Some interpret this verſe of Meſhech and Tubal, that they ſhould be broken in pieces, but rather it is the application of the former examples inſtanced in, viz: Meſhech and Tubal, unto Pharoah, Thou ſhalt be broken, and become a Companion of the uncircumciſed, ſuffering ſuch things as they do: Thou ſhalt be equall to them in puniſhment, who haſt not been behind them in ſin.
Verſ. 29. There is Edom, her Kings and all her Princes, which with their might are laid by them that were ſlain by the Sword: they ſhall lye with the uncircumciſed, and with them that go down to the pit.
Eſau the ſon of Iſaac was call'd Edom, who gave that name to the Country call'd Idumaea, which had many Kings and Princes; they were circumciſed being the poſterity of Abraham, but notwithſtanding their circumciſion, being wicked they obtained nothing thereby, neither that, not their might and power, ſtood them in any ſtead, but they went down to the pit, and had the portion of uncircumciſed ones. Here the Prophet anſwers an Objection which the Egy…ans might make, which was this, We are circumciſed, and …hat are like the Jews, an holy people, differing from the Na…re, and therefore we lock for ſome priviledge thereby, and cannot be perſwaded that our condition ſhall be like unto the uncircumciſed Nations: Yes, ſaith the Prophet, your condition will not differ at all from theirs; for the Kings and all the Princes of Idumaea, who came of the Jewiſh race, and had circumciſion upon better grounds then you had it, they are dead, gone to the grave, and laid among the uncircumciſed.
Verſ. 30. There be the Princes of the North all of them, and all the Zidonians, which are gone down with the ſlain, with their terrour they are aſhamed of their might, and they lye uncircumciſed with them that be ſlain by the ſword, and bear their ſhame with them that go down to the pit.
The word for Princes in Hebrew is, Neſichim, Men anointed with oyl; ſo Kings and Princes were. Theſe Princes of the North were not the Babylonians, whom God uſed to execute his pleaſure upon Pharoah and the Egyptians; but the Tyrians, thoſe of Damaſcus and Syria, together with the Zydonians. The Princes of thoſe places were North to Egypt, and being men of might, they were a terrour unto others; but their might could not preſerve them from death, they were therefore aſhamed of their might, and are laid with the uncircumciſed in the pit.
Firſt, Obſerve;
That Tyrants in Hell are glad when other Tyrants like themſelves come thither.
The ſtrong among the mighty ſhall ſpeak unto him … of the midſt of Hell. Wh…n ſome great man comes to Court, there is riſing, complementing, and welcoming of him thi…ne; ſo when great Tyrants come to the Court of Hell, there be thoſe rejoyce at it, and congratulate their coming.
Secondly, Obſerve;
No humane power can defend a man againſt death, or keep him out of the pit.
Princes have the greateſt power, yet that prevail'd not; the ſtrong and mighty who were terrours to others, were no terrours to death, who came & pluckt them out of their Armyes, Thrones, Caſtles, Greatneſſe, and ſent them down to the dead. Aſhur is there and all her company; There is Elam and all her multitude; There is Meſhech, Tubal, and all her multitude; There is Edom, her Kings, and all her Princes; There be the Princes of the North all of them, and all the Zidonians. None of them all could exempt themſelves from that condition; it is not pollicy, power, or greatneſſe can do it; for the moſt wiſe, moſt powerfull, and moſt great God hath ſaid, Eccleſ. 8.8. There is no man hath power over the Spirit to retain the Spirit, neither hath he power in the day of Death; and there is no diſcharge in that war, neither ſhall wickedneſſe deliver thoſe that are given to it. Kings are ſtrong, but death is ſtronger than they: Kings may make war with men and conquer, or conclude peace; but its not ſo with death: if they ſend out all their forces, death fears them not, but will ſlay them every one; if they ſend men to treat and make a peace, it will not be granted, there is no diſcharge in that war; death will have the bones and carkaſſes of Princes to gnaw upon, as well as the meaneſt; thoſe that have been terrours, made a great noiſe in the world, death hath tamed and quieted them.
Thirdly, Obſerve;
The greateſt and moſt g… the wrong way, and have the portion of Gods enemies.
Kings and Princes of Countreys with their companyes and multitudes go to Hell, and lye with the uncircumciſed. Aſhur, Elam, Meſhech, Tubal, Edom, with their Kings and people, All the Princes of the North, with the Zidonians, and thoſe that belonged to them went thither, and had the reward of the uncircumciſed, of ſuch as God owned not for his people, but dealt withall as enemies. Some there be that dye the death of the righteous, Numb. 23.10. that dye in faith, Heb: 11.13. and in the Lord, Rev: 14.13. and theſe are bleſſed, their death is precious in the eyes of the Lord, Pſal. 116.15. but as for others, they dye in their ſins, and are accurſed.
Fourthly, Obſerve;
Mighty men who have ruffled it in the world, been dreadfull unto others, and go down to the Grave in pomp, or not, ſhall afterward bear-their ſhame and ſin.
The mighty Ones of Aſhur, of Elam, of Meſhech, Tubal, Edom, thoſe of the North and Zidon, who were a terrour in the Land of the living; ſome of them were buried in pomp, they went down to Hell with their weapons of war, and they had their ſwords laid under their heads; others had no Funerals, or no pomp at them, but they all did bear their ſhame, and their iniquities were upon their bones; they lived wickedly, oppreſſed grievouſly, played the Devills on the earth, they bear their ſhame, and God puniſhed them for their iniquities. Tyrants are feared and honoured as gods while they live, but being dead, their names do ſtink, and their torments are terrible,Potens potenter punientur. proportioned to the power they have abuſed, and miſchief done by them.
Fifthly, Obſerve;
Externall priviledges profit not Princes nor People unleſſe they be Godly, they muſt periſh like thoſe that want thoſe priviledges.
The Edomites were circumciſed, which was a great priviledge in Pauls account, Phil. 35. a ſign of the Covenant between God and his people, Gen: 17.11. But becauſe they and their Princes were wicked, circumciſion profited them not, they were laid with the uncircumciſed, they had no more favour from the hand of the Lord, then his worſt enemies, then thoſe that were out of covenant, and open enemies unto him. Let men take heed how they reſt upon their priviledges and profeſſions, it is not Baptiſme, being in a Church, injoying of Ordinances, having of gifts, high notions, and admirable expreſſions, will advantage men or women at laſt; unleſſe they be really Godly a thouſand ſuch priviledges will do them no good; Gal. 6.15. In Chriſt Jeſus neither circumciſion availeth any thing, nor uncircumciſion, but a new Creature.
Verſes 31, 32.
Pharoah ſhall ſee them, and ſhall be comforted over all his multitude, even Pharoah and all his army ſlain by the ſword, ſaith the Lord God.
For I have cauſed my terrour in the Land of the living: and he ſhall be laid in the midſt of the uncircumciſed, with them that are ſlain with the ſword, even Pharoah and all his multitude, ſaith the Lord God.
IN theſe two verſes is the concluſion of this Propheſie, Lamentation, or Funerall of Pharoah and the Egyptians; which is the comfort he ſhall have amongſt thoſe mighty men and Princes before mentioned; and this is in the 31. verſe: And then the end of Gods judgements upon Kings and People, verſ. 32.
Verſ. 31. Pharoah ſhall ſee them, and ſhall be comforted.
When Pharoah ſhall come to Hell or the Grave, and ſee what Kings, Princes, and multitudes of people are there ſuffering ſuch things as himſelf muſt, this ſhall comfort him that he hath ſuch companions, and ſo many: To loſe his life, kingdom, and people, were ſad things, bitter afflictions, but when he ſaw others had done ſo before him, and they as great as himſelfe, this was as a Cordial unto him.
Pharoah and all his army ſlain by the ſword.
Nebuchadnezzar King of Babylon came ſhortly after this propheſie againſt him and the Egyptians, and made a great ſlaughter amongſt them, cutting off man and beaſt from the Land, as was ſaid, Chap. 29.11.
Verſ. 32. For I have cauſed my terrour in the Land of the Living.
Junius reads the words, when I ſhall put my terrour; Montanus, becauſe I have put my breaking in the Land of the Living; a Preter Tenſe for a Future. The ſenſe is this, when I ſhall cut off Pharoah and his army by the Babyloniſh ſword, this judgement of mine upon them, will cauſe terrour in the Nations that are living, they will be afraid of my judgements. Pharoah made them afraid by his wars, and I ſhall make them afraid by my judgements.
Firſt, Obſerve;
The comfort that wicked ones have after death in Hell is poor comfort, its imaginary comfort rather then reall,
What comfort is it to ſee many in Priſon, in torment, ſuffering proportionable puniſhment for their iniquities. Pharoah ſhall ſee them, and ſhall be comforted; he ſhall ſee the Kings of ſeveral Countries there, the great Tyrants of the world, and ſhall be puniſhed like unto them; his comfort was in conceit, but his puniſhment in reallity. Polanus calls it Crudele ſolatium, Cruel Comfort. For a King to be in Fire and Brimſtone with other Kings, People to be weeping and gnaſhing of their tee h with others is cold and cruel comfort. Many flatter themſelves, that if they dogo to hell, they ſhall have companions there, which will be ſome eaſe, but it rather wil aggravate their miſery to hear their dreadfull howling and yellings, their curſing one another, that ever they knew each other.
Secondly; Obſerve;
God cuts off Kings and Nations by his juſt judgements, that he might ſtrike fear into the living, cauſe them to ceaſe from ſin, and learn righteouſneſſe.
When Pharoah and all his Army were ſlain by the ſword, then the Lord ſent his terrour in the Land of the living, then the Nations far and nigh trembled at the ſevere judgements of the Lord. Such judgements are awakening things, and call aloud to the Inhabitants of the earth to repent and reform their wayes.