Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 30
CHAP. XXX.
1. The word of the Lord came again unto me, ſaying,
2. Son of man, propheſie and ſay, Thus ſaith the Lord God, Howl ye, wo worth the day.
3. For the day is near, even the day of the Lord is near, a cloudy day, it ſhall be the time of the heathen.
4. And the ſword ſhall come upon Egypt, and great pain ſhall be in Ethiopia, when the ſlain ſhall fall in Egypt, and they ſhall take away her multitude, & her foundations ſhall be broken down.
5. Ethiopia, & Libya, & Lydia, & all the mingled people, & Chub, and the men of the Land that is in league, ſhall fall with them by the ſword.
THIS Chapter is a continuance of the former propheſie, and hath two generall parts in it. The 1. is concerning the deſtruction of Egypt, and thoſe that were confederate with her, to the 20. verſ.
2. Is concerning Pharoah King of Egypt, and Nebuchadnezzar King of Babylon, from the 20. verſ: to the end.
In theſe Verſes we have,
1. The Authority of the propheſie, it's divine, from the Lord, ver. 1, 2.
2. The thing impoſed upon Egypt, Howling, verſ. 2.
3. The Reaſons thereof, verſ. 3, 4, 5.
Verſ. 1. The Word of the Lord came again unto me.
This Preface is to many Chapters before; it adds weight to the propheſie, making thoſe concern'd to mind it more ſeriouſly: When the Lord ſpeaketh, who can but propheſie? Amos 3.8. And who can but mind what is propheſied?
Verſ. 2. Son of Man, propheſie.
The immortall God ſpeaks to a mortall man, honours him with Divine Revelations; and that he might not be exalted therewith, he minds him of his meanneſſe and mortality, ſaying, Son of Man, propheſie. Propheſying was not at the will of man, but when the Spirit mov'd them to it, 2 Pet. 1.21.
Thus ſaith the Lord God.
What the Prophets gave forth as Prophets, was not from their own hearts and heads, ſome humane thing, but it was altogether Divine, from Jehovah, Adonai, whoſe Being is of himſelf, and hath Dominion over all: What they and the Apoſtles writ, was the word of God, and ſo ought to be eſteemed and received, 1 Theſſ. 2.13.
Howl ye.
He ſpeaks to the Egyptians and others, upon whom ſad judgments were coming, he calls to them to lay to heart, and lament for the evils were at hand. The Hebrew Jalal hath agreement with Alal, which ſignifies in nihilum rediger…, to reduce a thing to nothing, becauſe when men do mourn and lament greatly, it waſtes and conſumes them, ſo as it well nigh brings them to nothing.
Woe worth the day.
The words may be read, Ah the day, alas for the day, as Joel. 1.15. Or, O the woe of the day, an unhappy day wherein thy Cities ſhall be made heaps, man and beaſt deſtroyed, all laid waſte and deſolate. The French is malediction, ſur ta journee, a curſe be upon that day.
Verſ. 3. The day is near, even the day of the Lord is near.
Day here is put, not for a day in ſtrictneſſe of ſenſe, but for the time wherein thoſe judgements ſhould befall Egypt and other parts; and its call'd the day of the Lord, becauſe of his ſpecial manifeſtation of himſelf: When God doth either in mercy or judgement declare himſelf Emphatically, that is ſaid to be the day of the Lord. Other dayes are his dayes, but ſuch in a ſpecial manner. The duplication of the day here, is to make the deeper impreſſion both upon the Jews, who reſted too much upon Egypt, and alſo upon the Egyptians, who were ſecure and feared not; he tells them of the nearneſſe of it, that they may be awakened; & that they might the more fully be awakened, he tells them what kind of day it will be.
A cloudy Day.
The Hebrew is Dies Nubis, a Day of a Cloud, there will no Sun ſhine that day, a black thick dark cloud will ariſe that day, and make a terrible tempeſt. Gods judgements are likened unto clouds and rain for the ſadneſſe and terribleneſſe of them, Pſal. 11.6. He ſhall rain ſnares, fire and brimſtone, and an horrible tempeſt. The French is iour tenebreux.
It ſhall be the time of the Heathen.
Heathen may be taken either for the Babylonians who ſhould come and conquer Egypt, and then do what they pleaſed therein, and ſo it ſhould be their day; or for the Egyptians, and the Nations adhering to them, and ſo it ſhould be their day to be ſpoiled, and ſuffer grievous things; it was a time of undoing theſe, and a time of making the other: God had appointed that time for them both.
Verſ. 4. The ſword ſhall come upon Egypt.
The Chaldean Army ſhall come and make war…e upon the Egyptians, and they ſhall be under all the miſeries and miſchiefs which attend warre, and they are many.
And great pain ſhall be in Ethiopia.
The word for pain in Hebrew is Chalchalah, which Montanus renders Vacillatio, ſhaking, the Septuagint foreign trouble or perturbation, the Vulgar pavor fear, others dolor magnus, great grief, which the word imports, for its from foreign parturire to bring forth, & notes ſuch grief and pain as women have when they are in travail: When the King of Babylon came into Egypt, Ethiopia was in travail.
When the ſlain ſhall fall in Egypt.
It were better rendred when the wounded ſhall fall; men ſlain are fallen, men wounded are ready to fall or falling: The Hebrew word foreign Chalal ſignifies one wounded, and ſo the French hath it, qui ſeront naurez tomberont en Egipt.
And her foundations ſhall be broken down.
By Foundation…, Cityes, Towers, Forts, Caſtles, any ſtrong holds may be underſtood. Some make the foundations of Egypt to be their riches, forces, and confederates, but the firſt ſenſe of the Word is more Genuine, becauſe he ſpeaks of breaking down, which is proper to the one, and not the other.
Verſ. 5. Ethiopia.
In Hebrew Chus, ſo call'd from Chus the Son of Cham, Gen. 10.6. who firſt inhabited that part of Africa, and from him the people were called Cuſſites; from the Grecians it received the name of Ethiopia, which is from foreign to burn, and foreign the countenance, becauſe the heat of the Sunne there, is ſuch as it ſcorcheth the faces of the people. This Country is judged to be as large as Germany, France, and Italy, but not very populous, becauſe of the extream heat: they circumciſe their Males and Females, baptizing the Males fourty dayes, and the …emales eighty dayes after their Circumciſion, and they rebaptize themſelves in Lakes and Ponds every year on the day called Epiphany, Heylin in his Microcoſm.becauſe they conceive that the Lord Chriſt was baptized by John in Jordan that very day: But whether this was the Ethiopia Nebuchadnezzar ſhould ſpoil, ſome queſtion, becauſe it is ſaid chap. 29.10. That Egypt ſhould be made deſolate, from the Tower of Syene unto the border of Ethiopia, that is, to the Aſian Ethiopia; Syene was at the front of the African Ethiopia; and whether Nebuchadnezzar entred that Ethiopia, is doubtful:In locum. Quiſtonpius is peremptory in it, and ſaith, he never paſſed beyond Sy…ne into it.
Lybia.
In Hebrew Phut, from Phut the ſon of Cham, Vid. ſuum in Gen. 10.6.Gen. 10.6. and the inhabitants thereof, were at firſt called Phuthaei or Phuttians, and afterward Lybians, the Country being named Lybia from Lybs a King of Mauritania, or from Lybs the Southwind which gently breatheth there, or from Lybia a Queen thereof; it's now call'd Sorra, which ſignifies a Deſert, becauſe its a Country full of ſandy Deſerts: And Varro will have it called Lybia, Heylin in Microcoſ.quaſi foreign becauſe it wants raine. Heretofore all Africa was called Phut, afterwards only the Weſtern Parts of Africa as Mauritania and Tingitana, Shindler. Martinius.where the Kingdome of Fez or Lybia now is.
Lydia.
The Hebrew is Lud, from Lud the Son of Shem, Gen. 10.22. as ſome will have it; or from Ludim the Son of Mizraim, as others affirme. This Lydia was a Region of Aſia the leſs, formerly called Maeonia, in it were thoſe famous Cities Philadelphia, Sardis, Pergamus, Thyatira, and Laodicea: Alapide would not have it to be this Lydia, Heylin ubi ante.becauſe thoſe Lydians were too farre off to be helpfull to the Egyptians, he therefore makes it to be Lydda, Acts 9.32. where Peter heal'd Aeneas: This City was in the Tribe of Ephraim near unto Joppa; It was therefore taken by Nebuchadnezzar before, when he took Jeruſalem, and made the whole Land Tributary unto him. The diſtance of Lydia was not ſuch as to hinder the Egyptians from confederating with them; they were on the one ſide of the Mediterranean Sea, and the Lydians on the other.
And all the mingled people.
Montanus ſaith, All the Vulgar. The Hebrew is Col haeref, which Junius Piſcator and Others render tota miſcellanea turba, all the mixt Company, that is, thoſe that came from other Parts to be milltes conducti, to ſerve the Egyptians for pay: When Wars are among Nations, ſtrangers will flock out of all Parts unto them, to be their Auxilaries. — Some make them the Arabians.
Chub.
This word is no where elſe in holy Writ. Symmachus thought it to be Arabia; but Interpreters by it underſtand the Cubaeans & people in the inward Lybia, near unto the River Nigris, where Ptolomy in his Geography places the City Cuphe.
The Men of the Land that is in League.
The Hebrew is Filii terrae foederis, the Sons of the Land of League. Piſcator tranſlates the words thus, Qui degunt in terra confederata, thoſe who live in a Land confederate, that is, theſe were confederate with the Egyptians. Some put theſe words upon the Nations which had engaged themſelves to help the Egyptians: Others more probably put them upon Judaea, which was the Land in League with God, for God promiſed it to Abraham and his Poſterity, whereupon the Jewes were cal'd the Children of the Covenant, Acts 2.25. And the Septuagint here have it foreign the Sons of my Teſtament or Covenant. The Jewes were in League with the Egyptians, and after the deſtruction of Jeruſalem, Gedaliah being treacherouſly ſlain by Iſhmael and others; Johanan carryeth the Jewes the Sons of the Land in League, into Egypt, where they ſuffered by Nebuchadnezzar what the Egyptians did, Jer. 43. and 44. Chapters. Some fell by the ſword, ſome were carryed Captive.
Firſt, Obſerve.
After dayes of mirth come dayes of ſorrow. Egypt had ſeen many dayes of proſperity and rejoycing, and now howle ye, woe worth the day: Her Summer was over, and Winter coming upon her, black, cloudy, ſtormy, terrible days were at hand. As there is a change in things, ſo in times; Eccleſ. 3.4. There is a time to weep, and a time to laugh; a time to mourn, and a time to dance: Theſe ſucceed each other, and neither keeps poſſeſſion long; mirth and jollity is thruſt out of doors after a few dayes, by its contrary. Babylon had her dayes of delight, ſhe was given to pleaſure, Iſa. 47.8. but ſuddenly there was a change, Jer. 51.8. Babylon is ſuddenly fallen, and deſtroyed: Howle for her.
Secondly, Obſerve.
The approaching of thoſe dayes, wherein God will viſit and puniſh ſinners, is juſt cauſe of mourning. Howle, for the day of the Lord is near, a cloudy day: The Judgments of God were at hand, ready to take hold of the Egyptians, therefore they had ſufficient cauſe to howle: Iſa. 13.6. Howl ye, for the day of the Lord is at hand; It ſhall come as a deſtruction from the Almighty. Its ſpoken of the Babylonians, who thought themſelves ſafe, ſtrong, having ſubdued moſt Nations, but they muſt howl, for that the day of the Lord drew near; it ſhould be a day for deſtruction and not an ordinary deſtruction, but as a deſtruction from the Almighty; it ſhould be ſuch a deſtruction as ſhould proclaim to the world that the hand of God was eminently in it. Joel 2.1. Let all the inhabitants of the land tremble, for the day of the Lord comes, for it is nigh at hand. The time of Nebuchadnezzar's coming to execute the judgements of God upon Jeruſalem and Judaea drew nigh, and thereupon the Prophet calls upon all the inhabitants of the land to tremble, to repent and mourn; there is great and juſt cauſe ſo to do at ſuch times, becauſe thereby judgements may be averted, delayed, mitigated, or ſanctified unto us.
Thirdly, Obſerve.
God hath his times to viſit heathens, it ſhall be the time of the heathens. If heathens do God any ſervice, he hath a time to reward them, as he did Nebuchadnezzar, by giving him the ſpoil of Egypt; if heathens do provoke him by their pride, idolatry, profaneneſs, oppreſſion of his people, or any other way, he hath his time and day to puniſh them, Jer. 46.8, 9, 10. Egypt riſeth up like a flood, and his waters are moved like the rivers; and he ſaith, I will go up and cover the earth, I will deſtroy the City (that was Carchemiſh by the river Euphrates) and the inhabitants thereof. Come up ye horſes, and rage ye chariots, and let the mighty men come forth, the Ethiopians and the Lybians that handle the ſhield, and the Lydians that handle and bend the Bow: For this is the day of the Lord God of Hoſts, a day of vengeance, that he may avenge him of his adverſaries. The Egyptians, Ethiopians, Lybians and Lydians were all heathens, and God had his day to viſit them; when they went to Euphrates to fight the Babylonians, he made the Babyloniſh ſword drunk with their blood: Not long after, God had a day for the Babylonians, Jer. 50.27. Slay all her bullocks, let them go down to the ſlaughter; w… unto them, for their day is come, the time of their viſitation. The Princes, Nobles, great Ones who were the Bullocks of Babylon, had their day of ſlaughter.
Fourthly, Obſerve.
Where publike judgements come, they are troubleſome to neighbor Nations. The ſword ſhall come upon Egypt, and great pain ſhall be in Ethiopia. The evil of the ſword was not confined within the Egyptian borders, it reached to the Ethiopians and others, they were filled with fear, they were in pain, as a woman in travail; when evil borders upon us, ſome evil or miſchief is to be feared from thence;Aliquid mali propter vicit…m malum. if our neighbors houſe be on fire, we may fear ſome ſparks of that fire may fall on ours. The wars of England have made the Nations about us to be in pain.
Fifthly, Obſerve.
Wars lay all waſte, the ſword makes no difference between things or perſons: The ſword ſhall come upon Egypt, and her foundations ſhall be broken down, and the men of the land that is in league ſhall fall with them by the ſword: As the ſword ſpared no City, Towers, Caſtles, ſo no perſons, even thoſe Jews that fled to Egypt for ſafety, ſhould not eſcape; what Jews, what mingled people it found in Egypt, they all ſuffered alike, the ſword pittyed, ſpared none.
Verſ. 6, 7, 8, 9.
Thus ſaith the Lord, they alſo that uphold Egypt ſhall fall, and the pride of her power ſhall come down: from the Tower of Syene ſhall they fall in it by the ſword, ſaith the Lord God.
And they ſhall be deſolate in the midſt of the countries that are deſolate, and her cities ſhall be in the midſt of the cities that are waſted.
And they ſhall know that I am the Lord, when I have ſet a fire in Egypt, and when all her helpers ſhall be deſtroyed.
In that day ſhall meſſengers go forth from me in Ships, to make the careleſs Ethiopians afraid, and great pain ſhall come upon them, as in the day of Egypt; for lo, it cometh.
IN theſe words is further ſet forth the deſtruction of Egypt, with thoſe that were her ſtrength and confederates, as alſo the events following thereupon.
Verſ. 6. They alſo that uphold Egypt ſhall fall.
The Hebrew word is Somechee, which Montanus renders fulcientes, the Septuag. foreign fundamenta, the foundation of Egypt. Theſe upholders or foundations were not the titular gods, but the Princes, Nobles, Rulers and confederates, who by their power, pollicy, perſons and eſtates, did aſſiſt the King of Egypt.
The pride of her power ſhall come down.
Egypt had ſtrong Towns, Caſtles, men, and preſumed upon, was proud of them, but theſe ſhould be deſtroyed and taken away, ſo ſhould her pride come down: The Vulgar is deſtruetur ſuperbia Imperii ejus, the pride of her Empire ſhall be deſtroyed. What ever Egypt confided or gloryed in, that ſhould be brought low. Egypt was lifted up with her power, and ſate like one on the top of a Mountain, and God by his judgements would bring her down.
From the Tower of Syene ſhall they fall in it by the ſword.
Of the Tower of Syene or Sevene was ſpoken, Chap. 29. 10. The meaning is, that the ſword ſhould paſs through all Egypt, from one border to another.
Verſ. 7. And they ſhall be deſolate in the midſt of the countries that are deſolate.
This verſe is the ſame with the 12. verſe of the 29. Chap. Egypt and her Cities ſhould be like other Lands and Cities which were extreamly waſted.
Verſ. 8. When I have ſet a fire in Egypt.
When God brought the Caldean Army into Egypt, there was a fire in it dreadful and conſumptive: The wars were terrible, and devoured all things like fire, and its probable many ſtrong Cities and Holds were burnt with fire.
When all her helpers ſhall be deſtroyed.
Egypt being rich, powerful and renowned, had many confederates which here are called helpers. The French is, Tous teux qui luy donno yent aide, are thoſe that gave her aid, they ſhould all be vain helpers, for they ſhould not ſecure or ſave themſelves.
Verſ. 9. In that day ſhall meſſengers go forth from me in Ships.
In that day when Egypt was conquered, Meſſengers, not Chaldeans, but Egyptians or ſome that eſcaped the ſword, fled into Ethiopia to inform them what the Chaldeans had done, and in what caſe they left Egypt. They are ſaid to go forth from God, becauſe they went by his counſell and providence, or becauſe they fled from his angry countenance, which appeared in the deſtruction of Egypt, for the original is from my face. God ſent them to carry tydings of his dreadful judgements to the Ethiopians: They went in Ships, Batzim, in ſome veſſels that were for ſpeed; the Septuag. is foreign haſtening.
To make the careleſs Ethiopians afraid.
Nebuchadnezzar paſſed through the oriental Ethiopia to come to Egypt, and theſe Ethiopians ſeem to be the African Ethiopians; and when Egypt was ſpoiled from one border to another, even to Syene, he was near it, his paſſage lay fair open and eaſie into it, and its not ſaid that Nebuchadnezzar ſhould not go beyond Syene, but that Egypt ſhould be made deſolate from the Tower of Syene to Cuſh that was the other Ethiopiae. The meſſengers haſted to this Southern Ethiopia (the inhabitants whereof were a ſecure careleſs people) & aſſured them the ſword had devoured Egypt, and was come to their gates; this ſtruck fear into them. The Hebrew word to make afraid, is, Charad, which notes, externam commotionem ex metu mali, outward trembling from fear of ſome ſuddain evil, ſuch tydings put all Ethiopia into trembling.
And great pain ſhall come upon them, as in the day of Egypt.
When ſad and grievous judgements are upon a place, that is called the Day of that place, as the day of Jeruſalem, Pſal. 137.7. In the day of Jeruſalem, the Edomites ſaid, raſe it, raſe it, even to the foundations thereof. When Nebuchadnezzar beſieged, took, ſpoyled and burnt Jeruſalem, that was the day of it; ſo here, in the day of Egypt, that was, when the plagues were upon it, eſpecially when their firſt born were ſlain, then were they in great pain. When the land was in travail, and when they were all drowned in the red Sea, then great pain was upon all the Nations round about: ſo here Ethiopia ſhould be in travail, filled with feares, and ſhaking fits, as Egypt and the Nations then were.
Obſerve, Firſt.
When God will viſit a Nation, it's not their great Ones in it, or confederates with it, which can ſecure it. They that uphold Egypt ſhall fall; the Princes, Nobles, Counſellors, Aſſociates, and whoſoever were in league with her, ſhould all feel the hand of God, and be cruſhed with her: when men do ſtorm a City, it's not her Out-works, her Walls, her Gates, her Towers that can preſerve her, and when God will deſtroy a Nation, it's not outward, nor inward helps can uphold. No pollicie, no power, no number can ſtand it out againſt God.
Obſerve, Secondly.
States are not to confide in power, but pride and confidence therein, haſtens their ruine. Egypt had power, was proud thereof, and confided therein, and the Lord ſaid, the pride of her power ſhall come down, Iſ. 16.6. We have heard of the pride of Moab (he is very proud) even of his haughtineſſe and his pride; but his lies ſhall not be ſo. He thought himſelf ſtrong, ſecure, but his pride & confidence did deceive him: For verſ. 7. Therefore ſhall Moab howl for Moab, every one ſhall howl: The Moabites amongſt themſelves ſhould howl one for, and with another; for the foundations of Kir-hareſeth ſhall ye mourn, ſurely are they ſtricken. Kir-hareſeth was a chief City for ſtrength, in which they placed much confidence, and to which they fled in their ſtreights; but her foundations were ſtricken, and their hopes diſappointed, and the pride of their power brought down. Its the pride of States and Princes which levels them with others. Iſa. 10.12. I will puniſh the fruit of the ſtout heart of the King of Aſſyria, and the glory of his high looks. Senacherib prided himſelf in his great Army, and preſumed he ſhould take Jeruſalem, and eat up all the prey thereof, but his high looks were abaſed, & his confidences his ruine. 2 Kings 19.35.36, 37.
Obſerve, Thirdly.
God ſends dreadful and conſumptive judgements upon Nations, and makes himſelf known thereby. They ſhall know that I am the Lord, when I have ſet fire in Egypt, and when all her helpers are deſtroyed: It's God kindles fires in Nations, and Kingdomes, to conſume Towns and Cities: Men, and their habitaons, they are all his, and he may do to them what he pleaſes, having tranſgreſſed his lawes. By fire and ſword did the Lord plead with the Egyptians, laying all waſt, and by ſo doing, made himſelf known to be a powerful, righteous, and dreadfull God.
Obſerve, Fourthly.
In the ſoareſt judgements of God upon men, uſually ſome eſcape. God threatned Egypt, Chap. 29.8. that he would cut off man and beaſt, and make it utterly waſt from one end to another; verſe 10, yet here in the ninth verſe he ſaith, Meſſengers ſhall go forth, ſome ſhould eſcape to carry tydings of his ſevere judgements.
Obſerve, Fifthly.
Thoſe things which ſeem accidentall and caſual unto us, are ordered by the wiſe Counſel, Power, and Providence of God: In that day ſhall meſſengers go forth from me in ſhips. When all Egypt was in a confuſion, ſome running one way, and ſome another, to ſecure themſelves; and ſome haſtening unto ſhips to tell others what the Chaldeans had done, in the midſt of theſe hurries and diſorders, God ſaw, acted, ſent out meſſengers: they went not, however the appearance was to men; without Gods ordering hand; themſelves thought of no ſuch thing, nor thoſe they went unto; they dreamed not that they were ſent forth of God, that they came from him; it was lookt upon as a meer contingencie, but Gods hand was in it. Things may be contingent to us, they are not ſo to God.
Obſerve, Sixthly,
Such is the efficacy of Gods judgements made known, that they do afflict thoſe are at a diſtance from them, and fill the moſt ſecure with fears and pains. The Ethiopians were abſent from the judgements executed upon the Egyptians, they were ſecure, careleſſe people, but when the meſſengers told them their Cities were burnt, their men ſlain, their foundations and helpers deſtroyed, they were afraid, and great pains came upon them, they were in travail for their Lives, Liberties, and Eſtates. There is a mighty power in the judgements of God to terrify ſinners even at a diſtance. When Tyrus underſtood ſuch was the efficacy of that judgement upon thoſe afarre off, that its ſaid, all the Princes of the Sea clothed themſelves with trembling, Ezek. 27.35. ſo that we may ſay of Gods judgements as David, Pſal. 10.11. Who knoweth the power of thine anger? who knows what efficacy it's of, and how far it extends?
Obſerve, Seventhly. Former judgements are not to be forgotten: As in the Day of Egypt. God had viſited Egypt many hundreds of years before, and now he minds them of that viſitation. So Iſa. 9.4. God mentions the dayes of the Midianites, minds them of the great deſtruction of the Midianites by Gideon, Judg. 7 and 8 chap. God mindes the dayes of mens ſinning, Hoſ. 9.9. they have deeply corrupted themſelves, as in the dayes of Gibeah, and therefore he would viſit their ſins; and when he hath viſited for ſins, he would have us remember thoſe viſitations, Jer. 7.12. Go to Shiloh, and ſee what I did to it for the wickedneſſe of my people Iſrael. As we ſhould remember ancient and former mercies to ſtrengthen out faith, ſo ancient and former judgements to quicken our fears.
Verſ. 10, 11, 12.
Thus ſaith the Lord God, I will alſo make the multitude of Egypt to ceaſe by the hand of Nebuchadrezzar king of Babylon.
He and his people with him, the terrible of the nations ſhall be brought to deſtroy the land: and they ſhall draw their ſwords againſt Egypt, and fill the Land with the ſlain.
And I will make the rivers dry, and ſell the land into the hands of the wicked, and I will make the land waſte, and all that is therein by the hand of ſtrangers: I the Lord have ſpoken it.
THeſe words hold out unto us the efficient and inſtrumentall cauſes of the forementioned judgments which are in part repeated.
The efficient cauſe is God himſelf, ver. 10, 11.
The inſtrumental are Nebuchadrezzar and his people, ver. 10, 11.
The judgements repeated are, the deſtruction of Egypt, and the Egyptians putting the land into the hands of others, with an addition of drying up the rivers.
Verſ. 10. I will alſo make the multitude of Egypt to ceaſe.
The Hebrew word for multitude is hamon, which ſignifies both multitude and noiſe, for where there is a multitude there will be a noiſe. Egypt was populous, and God would diminiſh the people, they ſhould be ſlain, and carried away captives, ſo ſhould both the multitude and noiſe ceaſe. Increaſe of people is a bleſſing, the leſſening of them a judgement.
By the hand of Nebuchadrezzar.
Hand here notes power, as in 2 Chron. 2….10. and Job 1.12. all that he hath is in thy power, the Hebrew is in thy hand. Nebuchadrezzar by his mighty powerfull arm ſhould come and lay all Egypt waſte, and make it like a wilderneſſe. Armies are the hands of Princes, by which they doe great and dreadfull things.
Verſ. 11 The terrible of the nations ſhall be brought to deſtroy the land.
The word for terrible is arizze from foreign araz to deal violently, to terrifie, which Piſcator renders crudeliſſi… the moſt cruell, the Septuagint foreign peſtes, the French les plus hide…, the moſt hideous; and Junius the moſt violent; Vatablus cals them Tyranni Gentium, the Tyrants of Nations; thoſe were moſt Tyrannical and terrible God brought and ſet on work to deſtroy the land. The Chaldeans were a bitter nation, terrible and dreadful, Hab. 1.6, 7. theſe words we had chap. 28.7. ſo terrible they were that they ſhould fill the land with dead bodies. When an Army of friends paſſe through a Countrey no hurt is done, but when an army of Tyrants of ſtrong and terrible enemies come to ſpoil, what miſchief will they not do?
Verſ. 12. And I will make the rivers dry, Heb. drought.
Though the Chaldean Army was great, yet not ſo great as to drink up all the waters of Nilus, which is one of the chiefeſt rivers in the world. Nilus had many rivulets cut out of it, whereby the land was watered; all thoſe might they ſtop up with earth and other materials, for their better paſſage, and ſo the rivers were made dry: Or by rivers we may underſtand that benefit came by them; the Chaldeans ſhould take away all the wealth of Egypt which came by the rivers, and ſo the rivers were as dry things to the Egyptians: So Maldonate and ſome others interpret the words; but rather thus, God would ſend great ſpoil and deſolation into Egypt, whereby the rivers might become uſeleſſe unto them: or ſhould we take the words literally, as ſome Expoſitors are of the minde, viz. that for the great wickedneſſe of the Egyptians God dried up Nilus, and puniſhed them with ſore famine, as in the dayes of Joſeph it was when there were ſeven years of famine; This ſenſe may be ſafe: or we may take rivers for the people and their power.
And ſell the land into the hands of the wicked.
The Lord gives, he doth not ſell: The word for ſelling is Macar, which ſignifies to give, to deliver, as well as to ſell, and the Septuagint ſaith foreign I will give the land; thoſe who ſell do deliver what they ſell into the hands of others; and this is attributed to God metaphorically, for that he diſpoſed of the land of Egypt to others, that is the Chaldeans, who are called wicked, the Vulgar hath it in manus peſſimorum into the hands of the worſt.
I will make the land waſte and all that is therein.
Egypt was a land abounding with men, horſe, charets, wealth, Cities, and all deſirable things, but God would make it deſolate, and all the fulneſſe of it, ſo the words are in Hebrew, for all that is therein, it had a fulneſſe of all things, and by the hand of the Chaldean it was emptied, who in the next words are called ſtrangers, becauſe they were ſuch to the Egyptians.
I the Lord have ſpoken it.
Theſe words are a ratification of what is threatned. Ezekiel hath not ſpoken a viſion of his own, or from his own ſpirit, but what is ſaid is the word of the eternal God, I the Lord have ſpoken it, I have determined it ſhall be ſo, and nothing ſhall lett it.
Obſerve, Firſt.
God hath wayes to empty lands of their m…titude and fullneſſe. Egypt had her multitude of men, of beaſts, of Cities, of riches, ſhe had her fulneſſe of all things, and God had an Army, a multitude of Souldiers to plunder and ſpoil her, to empty her of all her multitudes and fulneſſes: Jeruſalem had its multitudes and fulneſs, but Nubuchadnezzar emtyed her, and made her like an empty veſſel, Jer 51.34. Babylon had her multitudes and fulneſs of Treaſure, Jer. 51.13. and God had Fanners to fan her, ver. 2. and empty her land; thoſe Fanners were the Medes and Perſians, who ſcattered the Babylonians, and made a Prey of their Treaſures.
Secondly, obſerve;
When God will execute ſevere Judgments, he makes uſe of ſuitable Inſtruments: He intended utter deſtruction to Egypt, and the terrible of the Nations were brought to deſtroy it. Nebuchadnezzar had men out of many Nations, and the terrible ones of thoſe Nations, by the ſecret hand of God, were brought to lay Egypt waſte. They roared like Lyons, Iſa. 5.29. They were cruel and without merciemercy, Jer. 6.23. They hanged Princes by their hands, Lament 5.12. And here they fil'd the Land with the ſlain.
Thirdly, obſerve;
Gods deſigns ſhall go on whatever lies in the way to hinder. He was reſolved upon the deſtruction of Egypt, the Rivers of it lay in the way, ſo that an Army could not get over Nilus that great river; if gotten over, it could not march and do the work appointed for the multitude of little Rivers were in the land; ſhall theſe hinder the deſigne of God? No, he will dry up the Rivers to make way unto his deſigns; the Babylonians ſhall paſs over, and pierce through the whole land. When the Iſraelites were at the Red Sea, that lay as an impediment unto Gods deſign, which was to carry them to Canaan, but did it hinder the ſame? No, ſpeak to the Children of Iſrael that they go forward; what go forward and be drowned in the Sea? No, becauſe they had not Faith to go upon the waters, therefore he divides the waters, and makes a dry path for them through the midſt of the deeps, Exod 14. There were Mountains in the way hindering the building of the Temple, but one great mountain above all the reſt. Zech. 4.7. Who art thou, O great mountain? whether it were the Perſian Monarchy, or Satan and all the enemies of the Jewes, God made it a plain before Zerubbabel, and notwithſtanding all enemies and oppoſition, he carried on the work of God. Things may be too hard for men, impoſſible for them, but nothing is too hard for, or impoſſible to the Lord. He enabled Nebuchadnezzar to take Tyrus, to deſtroy Egypt; all the Rivers thereof ſhall not hinder it, God will dry them up rather then his deſigne ſhall faile. Pſal. 74.15. Thou dryeſt up mighty rivers. God hath divided Seas, plained Mountains, and dryed up Rivers in our days, to make way for his deſigns, and in due time he will dry up the great River Euphrates to make way for the Kings of the Eaſt, Rev. 16.12.
Fourthly, obſerve;
All Lands are the Lords, and he may diſpoſe of them to whom he will, even to the wicked; he ſold, he gave the land of Egypt into the hands of the Babylonians who were wicked, yea the worſt of men. Ezek. 7.24. Kingdoms are not ſuch excellent things as we imagine, were they ſo, they would not be given to Gods enemies. That Kingdom is of great worth which God gives to his children, Luke 12.32.
Verſ. 13, 14, 15, 16, 17, 18, 19.
Thus ſaith the Lord God, I will alſo deſtroy the Idols, and I will cauſe their Images to ceaſe out of Noph; and there ſhall be no more a Prince of the land of Egypt, and I will put a fear in the land of Egypt.
And I will make Pathros deſolate, and will ſet fire in Zoan, and will execute Judgments in No.
And I will poure my fury upon Sin, the ſtr…gth of Egypt, and I will cut off the multitude of No.
And I will ſet fire in Egypt, Sin ſhall have great pain, and No ſhall be rent aſunder, and Noph ſhall have diſtreſſes daily.
The young men of Aven and of Phibeſeth ſhall fall by the ſword, and theſe cities ſhall go into captivity.
At Tehaphnehes alſo the day ſhall be darkened, when I ſhall break there the yoaks of Egypt, and the pomp of her ſtrength ſhall ceaſe in her: as for her, a cloud ſhall cover her, and her daughters ſhall go into Captivity.
Thus will I execute Judgments in Egypt, and they ſhall know that I am the Lord.
HAving formerly threatned deſtruction to Egypt and her Cities in general; the Prophet deſcends now to particulars, in the 13, 14, 15, 16, 17 and 18 verſ. and then in the 19. verſe ſhews what is the end of God in his exerciſing judgments, viz. That they may know him to be the Lord.
I will deſtroy the Idols.
Egypt was the moſt idolatrous Land of any, and God would now deſtroy the Idols out of it. The word for Idols is gillulim, which Piſcator renders ſtercora, dung, filth, ſo the word ſignifies, and their Idols were dunghil filthy Gods, fitter to be trodden under foot by Man and Beaſt, then to be worſhipped.
I will cauſe their Images to ceaſe.
Elilim Images, from Elil nihilum, for an Image or Idol is res nihili, a thing of no account. 1 Cor. 8.4. It cannot profit; therefore, Iſai. 2.20. They ſhall caſt away their Idols as uſeleſs things, and God would make them to ceaſe.
Out of Noph.
This Noph was a great city in Egypt, very populous and famous for the Pyramids and Monuments of Kings, who leaving Thebes, made that the Royal City. Iſai. 19.13. The Princes of Noph; thither many of the Jews fled, Jeremie 44.1. It was ſeated on the weſt ſide of Nilus over againſt Cairo; though it was once the Metropolis of Egypt, now nothing remains but the meer ruines. The vulgar renders it Memphis, and ſo it was commonly call'd by Heathen Writers, and Hoſ. 9.6. Memphis ſhall bury them. The Hebrew word for Memphis is Moph litterarum N. & M. facili permutatione, Jun. in Iſai. 19.13.by the chang-of N into M. ſaith Martinius, and hence Memphis but Junius makes it ſo call'd from Moph a Mountain near unto it. In this City was that Idol Apis in the form of an Ox worſhipped, like unto it was the Calf the Jews made when Moſes was in the Mount, and thoſe Calves Jeroboam ſet up at Dan and Bethel.
And there ſhall be no more a Prince of the Land of Egypt.
God would ſo viſit Egypt that he would either cut off all the Royal Blood, not leaving any of the Egyptian race to reign, or which is more conſonant to truth, he would keep Egypt a long time without any Prince: He had threatned in the former Chapter, ver. 11, 12. That Egypt ſhould be deſolate Forty eight years, and that is the time here meant, there ſhall be no more a Prince of the land of Egypt. Lavater extends theſe words no more beyond the Forty years, ſaying, that for a long time they had no Kings, for after that time the Macedonians, Romans and Sarazens ruled over them.
And I will put a fear in the land of Egypt.
The Egyptians were like the Ethiopians, a ſecure careleſs people, they truſted in their Rivers, their Cities, their Horſe, their Foot, their Confederates and wealth; therefore God would awaken them, and put a fear into all ſorts; they ſhould f…ar the iſſue of things, an enemy being at hand, and ready to lay all waſte.
Verſ. 14. And I will make Pathros deſolate,
Of Pathros was ſpoken Chap. 29. 14. There its joyned with the Land of Pathros; there its reckoned amongſt Cities; and Junius ſaith its likely to be that City which afterwrds men commonly called Herculis parvam urbem, the little City of Hercules, becauſe it was ſtrong, and ſcituate in the Front of Egypt for defence of it. When Nebuchadnezzar came into Egypt, he made deſolate both Pathros the Country, and Pathros the City.
I will ſet fire in Zoan.
Zoan was a City in Egypt very antient, built ſeven years after Hebron, Num. 13.22. a Royal City where the Princes reſided, Iſa. 19.11. to it came Princes from Judaea for help. Iſa. 30.4. The Septuagint calls it Tanis, and becauſe it was not far from Nilus one of the mouths of Nilus was called Oſtium Tanicum or Taniticum. Among Authors there is mention of Tanis in Goſhen, and Tanis on the other ſide Nilus, where Memphis was; and becauſe the Jews dwelt in Goſhen, I conceive Tanis in Goſhen is ſometimes meant in Scripture, and not always the other Tanis or Zoan, as Pſal. 78.12. & 43. verſ. God did marvelous things and wonders in the …ield of Zoan or Tanis, that might be that where the Jews inhabited. By Fire here may be underſtood fire materially, which conſum'd Zoan to aſhes; or fire Metaphorically, Gods vengeance upon it by the Sword.
and will execute Judgments in No.
No was another great City in Egypt, of which the Prophet Nahum ſpeaks thus, Chap. 3. 8. Art thou better then populous No, that was ſcituate among the Rivers, that had the waters round about it, whoſe Rampart was the Sea, and her wall was from the Sea. The word for populous is Amon, which ſignifies nouriſhing. No was mater & nutrix totius Egypti, the Mother and Nurſe of all Egypt, by reaſon of her great wealth and traffique, ſcituate amongſt the Rivers, cut out of Nilus. The Septuag. terms it foreign the Chaldee Paraphraſt, Rabbies, and moſt Expoſitors make it to be the City which in after-times was call'd Alexandria. Junius thinks it that City and Tract which Ptolomie calls Neuth. This City God did puniſh, for it was idolatrous, Jerem. 46.25.
Verſ. 15. I will pour my fury upon Sin the ſtrength of Egypt.
Exod. 16.1. Mention is made of the wilderneſs of Sin, which ſome Expoſitors affirm had its name from this City here call'd Sin, which afterward obtained the name Peluſium, and was by that mouth of Nilus termed oſtium Peluſiorum, over againſt Arabia Petraea, and is now called Damiata Caſtaldo Zeiglero, and Suidas names it, Clavis Egypti, the Key of Egypt, and our Prophet robur Egypti, the ſtrength of Egypt; it was of grand import to hinder the coming in or going out of ſhips. So ſtrong it was that God muſt pour his fury upon it, elſe it would not be ruined.
And wlll cut off the multitude of No.
This City No had great trading, and Idol Gods in it, both which drew Multitudes of people; but the Lord would cut them off, ſome by the Sword, ſome by captivity, and ſome by other Judgments.
Verſ. 16. I will ſet fire in Egypt.
In ver. 14. he ſaid, I will ſet fire in Zoan, and here in Egypt. The Babylonians were Fire-brands, whom God brought to conſume all Egypt and her Glory.
Sin ſhall have great pain.
The Hebrew is dolendo dolebit, ſhe ſhall be in ſuch paine as women in travail are; God would pour his fury upon her, and that would paine her to purpoſe.
No ſhall be rent aſunder.
Garments we uſe to rend in pieces, and weak materialls: Cities are weak things when God comes to deal with them, he can rend them aſunder; the ſtrongeſt Walls, Towers, Houſes, he can in a moment pull in pieces, as eaſily as the ſtrongeſt man can paper or cloaths.
And Noph ſhall have diſtreſſes daily.
Noph ſhall hear of, and meet with thoſe things as ſhould put her into continual ſtreights; proviſions ſhould faile her, the ſpirit of her Soldiers and Inhabitants ſhould faile her, her hope of help from Confederates ſhould faile her, ſo daily ſhe ſhould have diſtreſs, and eſpecially when beſieged by the Enemy.
Verſ. 17. The young men of Aven.
Aven the Septuagint, have it foreign Heliopolis, which is the City of the Sun, and Iſa. 19.18. its call'd foreign Ir Cheres the City of the Sun, ſo its rendred in the Margent; and it was ſo cal'd, becauſe it was ſimulachrum & templum ſolis, the Image and Temple of the Sun, it was ſometimes in Holy Writ call'd On, Gen. 41.45. Pharoah gave Joſeph to wife Aſenath, the Daughter of Potiphera, Prieſt of On, of Heliopolis ſaith the Septuag. It was after by the Graecians call'd Thebe, by the Arabians Bethſemes. The men of this City were accounted the wiſeſt of all the Egyptians; neither their wiſdom nor their ſtrength could preſerve them from falling by the ſword.
And of Phibeſeth ſhall fall by the Sword.
This City is affirm'd to be Bubaſtis or Bubaſtus, a City in Egypt, where Diana, whom the Egyptians call'd Bubaſtis, had a Temple; and there was once a year great ſolemnitie had in honorem Dianae, by ſome its call'd pubaſtum.
Theſe Cities ſhall go into Captivity.
The Inhabitants of them ſhall be taken and carried away by Nebuchadnezzar and his forces, viz. The Citizens of Aven and Phibeſeth.
Verſ. 18. At Tehaphnehes alſo the day ſhall be darkened.
Some make this City to be the ſame with Zoan or Tanis. In Jeremiah its call'd Tahpanhes: Chap. 44. 1. in it dwelt many of the Fugitive Jews; its thought to be ſo call'd from Tahpenes the Queen Wife of Pharaoh, 1 Kin. 11.19. In Iſa. 30.4. Its nam'd Hanes on Chanes, in Jerem. 43.7. Tahpanthes, ſo its in the Hebrew, and it was a Royal City, ver. 9. Pharaohs houſe was there. Its by ſome Expoſitors ſaid to be Daphnae or Daphnis, which was in oſtio Nili Peluſiano, of his Judgment was Junius in his notes on Jer. 30.4. but in this place he makes Tehaphnehes to be in the remoteſt part of Egypt, Southward, above Syene, where Nilus makes an Iſland call'd Tacompſo or Cacompſo, by Herodotus; Now there ſhould the day be darkned, that is turned into night by reaſon of mourning and ſadneſs; all their mirth ſhould be taken away, Fears, Sorrows, Diſtreſſes, ſhould come as thick Clouds upon them, and darken all.
When I ſhall break there the yoaks of Egypt.
The Egyptians held them there in great ſubjection, rul'd over them Tyrannically, they made them ſerve like Beaſts with yokes on their necks, and burdens on their backs. God would ſet them at liberty, and put yokes upon the Egyptians own necks. Junius thinks there were ſome works or chains in thoſe parts to keep out the Ethiopians from making incurſions into Aegypt. Lavater reads the words, vectes Aegypti, the Bars of Egypt. The people thereupon were put to great Taxes, and hard Services, which were Yoaks: Some read the Scepters of Egypt, the word Mototh is rendred by ſome Scepters, by others loca nigra vectes; where there be Scepters, Power, there will be heavy and burthenſome things, ſuch Lawes, Decrees, Orders, Taxes, Services impoſed upon the people, as that they may well be call'd Yoaks, Bonds, Barrs, Lets to their Liberty and Comfort, theſe Yoaks would God break and remove from their necks and backs.
And the pomp of her ſtrength ſhall ceaſe in her.
The Hebrew is, the pride of her ſtrength. Egypt had ſtrong Cities, ſtrong Garriſons, which made her proud, confident; The Septuag. is foreign the injury or violence of her power and ſtrength; ſhe abuſed her ſtrength in oppreſſing others, and God would put an end unto it, he would deſtroy it, and ſhe ſhould no more glorie in her ſtrong Holds, or in her Multitudes of men.
As for her a cloud ſhall cover her.
Here is a Nominative caſe abſolute in the Hebrew foreign Hi ipſa, which is rendred as for her, that is Tehaphnehes, a cloud ſhall cover her. Nebuchadnezzars Army, which brought a cloud of fears, a cloud of ſorrows, a cloud of perplexities, a cloud of reproach; Such a cloud was upon Worceſter.
And her Daughters ſhall go into captivity.
By Daughters we may underſtand the women of Tehaphnehes, who properly were the Daughters thereof, or, the little Towns thereabouts, each were under the protection and power of Tehaphnehes, and ſo were her Daughters metaphorically: The Inhabitants of them ſhould be carried away into Babylon.
Verſ. 19. Thus will I execute Judgments in Egypt.
Egypt was full of Sin, and God fill'd it with his Judgments from one end to the other, he ſaid he would cut off man and beaſt, break down her Foundations, dry up the Rivers, lay all waſte, fill the land with the ſlain, ſend Multitudes into Captivity; and thus will I execute Judgment in Egypt.
Firſt, obſerve;
Idols and Idolatrous worſhip are ſo far from benefiting a State, as that they provoke God to ruine them, and the State with them. Egypt had many Idolls, many Images, in moſt Cities they were ſet up and worſhipped, this cauſed God to deſtroy them, and Egypt with them. I will deſtroy the Idols, and will cauſe their Images to ceaſe out of Noph, and I will ſet fire in Egypt. Idolatry is a Sin robs God of his Glory, and ſo provokes him to fury, to take vengeance on Idols and Idolatrous Kingdoms. Jer. 46.25. I will puniſh the multitude of No, and Pharaoh, and Egypt, with their Gods and their Kings. The Kings ſet up their Idol Gods, they commanded and countenanced the worſhipping of them, therefore they ſhould be puniſhed together. Idolatry is very deſtructive, it was the deſtruction of the ten Tribes, 2 King. 17.7. and you may ſee how Judah ſuffered for this Sin, 2 Chron. 28.2. Ahaz made Moul…en Images for Baalim, and burnt incenſe to Idols, but what was the iſſue thereof? ver. 5. The King of Syria ſmote him, and carried away a great multitude of them Captives; Pekah alſo the Son of Remaliah ſlew in Judah 120000. in one day, which were all valiant men, becauſe they had forſaken the Lord God of their Fathers; they fell to Idolatry. ver. 6. Beſides the loſs of thoſe men, 200000. women, ſons and daughters, were carried away captive, ver. 8. O what ſpoil was Judah brought unto for its abominable Idolatry!
Secondly, obſerve;
God may and can deprive Lands of their Princes at his pleaſure. There ſhall be no more a Prince of the Land of Egypt. P…inces have their Patents and Power from God. Prov. 8.16. By me Princes rule, and Nobles, even all the Judges of the earth. Its God ſets them up, and he may and doth pull them down as he ſees cauſe; he ſet up Saul and he rejected him, 1 Sam. 15.23. he planted Zedekiah, and pull'd him up, Ezek. 17.8, 9. He cuts off the ſpirit of Princes, he is terrible to the Kings of the earth, Pſal. 76.12. He cuts them off as ſuddenly, as eaſily as the Vine-dreſſer doth branches off the Vine, he is terrible unto them. 2 Chron. 22.21. he ſent an Angel and cut off all the mighty men of valour, and the Leaders and Captains in the Camp of the King of Aſſyria: The Angel made terrible work among them in one night. God is King of Kings, and in the day of his wrath he ſtrikes through them, and deprives their Land of them. He can ſay to any Land, as he did to Egypt, there ſhall be no more a Prince there.
Thirdly, Obſerve;
There is nothing can ſecure a wicked Prince and Nation from the judgements of God. Egypt and her King had many Cities, Strong Cities, populous Cities, wealthy Cities, Men of wiſdom and might in them, yet theſe could not keep off the Sword and Fire; I will make Pathros deſolate, I will ſet fire in Zoan, I will execute judgments in No, and poure my fury upon Sin; Noph ſhall have diſtreſs, the men of Aven and Phibeſeth ſhall fall by the Sword, and a Cloud ſhall cover Tehaphnehes. Men might run from one City to another, but Gods judgments would outrun them, if they eſcaped one Judgment, another would overtake them.
Fourthly, obſerve;
God hath his times to take off the heavy Burdens, Tributes and Taxes are laid upon people by oppreſſing Princes and Rulers, when I ſhall break there the Yoaks of Egypt. The Rulers of Egypt decreed unrighteous things, oppreſt the men of Tehaphnehes, ſuckt their blood by hard Rates and Taxes, burdened them with difficult and dangerous Services, and made them groan under their Yoaks, as they did, ſo do the Princes and Rulers of moſt Nations in the world; but as they have their times to make and increaſe ſuch yoaks upon the people, ſo God hath his time to take them off. Levit. 26.13. I have broken the bands of your yoak, and made you to go upright. The Jews were under the Egyptian Yoak a long time, but at laſt he break the bands of the Yoak, thoſe Laws, Decrees, that kept them in Egypt, held them to hard labor, cauſing them to ſtoop, and made them free, ſo that they could go upright. Bondage makes men to bow, but Liberty to go upright. Heavy burdens upon people make them ſigh, preſſe them down to the Earth, and when they are eaſed they rejoyce and look up. Its God breaks the Yoaks off, whoever puts them on. Iſa. 10.27. It ſhall come to paſs in that day, that his burden ſhall be taken away from off thy ſhoulders, and his Yoak from off thy neck, and the Yoak ſhall be deſtroyed becauſe of the anointing. The King of Aſſyri…s, Burdens and Yokes lay heavy and hard upon the Jewiſh State; but for Hezekiahs ſake, or rather Chriſts, who is called the anointing, he would break the Yoaks, and take off the Burdens.
Fifthly, obſerve;
God makes ſome Nations exemplarie with his judgments; Thus will I execute Judgments in Egypt; thus as becomes me a provoked God; thus as an Idolatrous profane guilty Nation deſerves; thus as themſelves and all Nations round about ſhall know that I am the Lord, they ſhall ſee that in my Judgements which ſhall convince them that no hand but mine could do ſuch things, take ſuch Strong Holds, ruine ſo many Cities, and lay waſte ſuch a land as Egypt was. Some Lands are Theaters of Gods ſevere Judgements; we have been made Monuments of Gods choice Mercies, wonderfull Deliverances. Let us fear the Lord and his Goodneſs, leaſt he turn our Mercies into Judgments.
Verſ. 20, 21, 22, 23, 24, 25, 26.
And it came to paſs in the Eleventh year, in the Firſt Month, in the Seventh day of the Month, that the word of the Lord came unto me, ſaying,
Son of man, I have broken the Arm of Pharaoh King of Egypt; and loe, it ſhall not be bound up to be healed, to put a Roler to binde it, to make it ſtrong to hold the Sword.
Therefore thus ſaith the Lord God, behold, I am againſt Pharaoh King of Egypt, and will break his Arms, the ſtrong, and that which was broken; and I will cauſe the Sword to fall out of his hand.
And I will ſcatter the Egyptians among the Nations, and will diſperſe them through the Countrys.
And I will ſtrengthen the Arms of the King of Babylon, and put my Sword in his hand: but I will break Pharaohs Arms, and he ſhall groan before him with the groaning of a deadly wounded man.
But I will ſtrengthen the Arms of the King of Babylon, and the Arms of Pharaoh ſhall fall down, and they ſhall know that I am the Lord, when I ſhall put my ſword into the hand of the King of Babylon, and he ſhall ſtretch it out upon the land of Egypt.
And I will ſcatter the Egyptians among the Nations, and diſperſe them among the countries, and they ſhall know that I am the Lord.
THeſe ſeven Verſes are the ſecond general part of the Chapter, and Treat of two great Kings, Pharaoh King of Egypt, and Nebuchadnezzar King of Babylon. Concerning Pharaoh, two things are threatned againſt him;
Firſt, Diminution of his power, verſ. 21, 22, 24.
Secondly, Diſperſion of his people, verſ. 23.26.
Concerning Nebuchadnezzar, he is the inſtrument God will uſe, and promiſeth to ſtrengthen in doing his work, verſ. 24, 25. and both theſe are illuſtrated from the Chronologie of this Propheſie.
Verſ. 20. In the Eleventh year in the Firſt month, the ſeventh day of the month.
That was in the Eleventh year of Jehoiakins Captivity; the Firſt month and the ſeventh day, Ezekiel had this Propheſie given in; it was three months and two days before the takeing of Jeruſalem, Jer. 52.5, 6. for it was taken the Eleventh year, the Fourth Month, and the ninth day. This Propheſie though it be ſet after that in chap. 29.17. yet was ſixteen year before it. The Penmen of the Scriptures do not exactly obſerve the order where every thing ſhould come in; among the Pſalms you have the third Pſalm, which was made at that time when David fled from Abſolom, ſet before the 34, 51, 56, 57, 59, 60. and others, which were made before that, as appears by their Titles.
Verſ. 21. I have broken the Arm of Pharaoh King of Egypt.
By Arme, the forces and power Pharaoh had, are intended. Vatablus ſaith the Preter Tenſe is here put for the Future Tenſe, I have broken, that is, I will break; but Pharaoh had his arme broken before, when the Babylonian forces beat him and his Army by the River Euphrates in Charchemiſh, which was in the fourth year of Jehoiakim, Jer 46.2. And at that time he took from him all that he had between Nilus and Euphrates, 2 Kings 24.7. which was the breaking of his Arme, and ſuch a breaking as it could not be cured. But notwithſtanding this breaking, Pharaoh got up forces again; and when Nebuchadnezzar beſieged Jeruſalem, he came forth out of Egypt, whereupon Nebuchadnezzar raiſed his Siege, went to meet Pharaoh, and cauſed him to retreat, Jer. 37.5, 7. as having a broken arm, and not being able to encounter with him.
And loe, it ſhall not be bound up to be healed, &c.
That wound and loſs which Pharaoh received by overthrow of his army, he never could cure and recover; neither his own people, nor his Confederates could ſet him into his former condition; he is here reſembled to a broken Arme, which cannot be bound up, or if bound up, not be healed, ſo as to be uſefull any more. Pharaoh could never recover his ſtrength and greatneſs again.
Verſ. 22. Behold, I am againſt Pharaoh King of Egypt.
Here is the cauſe of Pharaohs breakings, his not binding up and healing, the Lord was againſt him; not only the Babylonians and Cyreneans were his enemies, but the Lord himſelf; when he breaks in pieces, who ſhall bind up? when he wounds who ſhall heal? when he is an Enemie, who can ſtand before him? The Lo…d makes himſelf Author of all the Judgements fell upon Pharaoh.
And will break his Arms, the ſtrong, and that which was broken.
Pharaohs Arms were Egypt, and thoſe Territories he had from Egypt to Euphrates. His Arme was broken already by the Babylonians as you have it before; One Arm yet remain'd, and that is call'd a ſtrong one, viz. Egypt with all her ſtrength; This Arm God break by the Cyreneans (againſt whom Pharaoh led out an Army which they overthrew) and the Civil Wars amongſt them; after that Victory they were ſo conſum'd and weakened,Chap. 29.4. vid. Juni. that they had not hearts nor means to defend themſelves againſt Nebuchadnezzar when he invaded them.
I will cauſe the Sword to fall out of his hand.
When an Arm is broken, the hand is diſabled from holding any thing; ſo Pharaoh having his arms broken, Syria and Egypt, the Sword ſhould fall out of his hand, he ſhould not be able any more to make war: he ſhould neither have forces in the one Kingdom or the other to do him ſervice; or thus, if he did get up ſome forces, and ingage with the Babylonians, God would ſo order things that the Egyptians ſhould be overcome, throw down their Arms, cry for quarter, or fly for ſafety.
Verſ. 23. And I will ſcatter the Egyptians among the Nations.
The Hebrew word for to ſcatter is foreign puts, which ſignifies confringi cum diſperſione, to be broken and diſperſed; he ſpake before of the breaking Pharaohs forces, and now ſaith they ſhould be ſcattered, ſome running one way, ſome another, ſome carried into one part of Babylon, ſome into another.
And diſperſe them.
foreign Sarah, which is the Hebrew word, ſignifies to diſperſe by breaking in pieces, and alſo by fanning. The Septuagint hath it foreign I will fan them: And ſo Lavater, Piſcator, and the vulgar render the word. God would fan them as chaffe out of the Land of Egypt, and drive them from country to country, as the wind drives chaffe from place to place.
Verſ. 24. And I will ſtrengthen the Arms of the King of Babylon.
Chizzikti, Montanus renders it comfortabo, I will comfort; Vatablus noborabo, I will make ſtrong. Jun. and Piſca. confirmabo, I will confirm; the French, fortifiray, I will fortifie. The Septuag. foreign I will harden. The word Chazak ſaith Kirker, ſignifies properly, firmam apprehenſionem, ſuch a taking hold of a man, as thereby to confirm his Spirits, and to ſtrengthen him: God would take hold of Nebuchadnezzar and his forces, ſo as to add ſpirit, courage and ſtrength unto them; he would be on their ſide, and make them victorious. He was againſt Pharaoh, brake his Arms, weakened him; but he would be with Nebuchadnezzar, uphold him, and make his Arms ſtrong.
And put my Sword in his hand.
I will furniſh him with all military inſtruments, and ſufficiency of power to execute my judgments upon Egypt, and upon Pharaoh King thereof. God would make the Sword fall out of his hand; but he would put one into Nebuchadnezzars hand.
But I will break Pharaohs Arms.
Let them be ſtrong and brawnie, I will break them as wood bones, earthen veſſels are wont to be broken; he is proud, confident, and thinks himſelf able to withſtand the King of Babylon, but by him will I break all his forces, and ſo breake them, that
He ſhall groan before him, with the groanings of a deadly wounded man.
The Hebrew runs thus, He ſhall cry with Cries being deadly wounded before him. Piſcator looking to the former words, I will break Pharaohs Arms, renders them thus, that he may groan before him, as a man groans being deadly wounded: When a man is Chalal, thruſt through or deadly wounded, he fetcheth deep ſighs and groans; and Pharaoh ſhould be ſo afflicted, with the King of Babylons prevailing againſt him, that he ſhould greatly mourn and groan. Noak notes ſuch crying, ſighing, groaning as men make when they are wounded unto death.
Verſ. 25. But I will ſtrengthen the Arms of the King of Babylon, and the Arms of Pharaoh ſhall fall down, &c.
In this verſe and the laſt there is little but what was ſaid before; the Prophet repeats the ſame things, that ſo he might awaken the Egyptians to conſider what dreadful deſolations were coming upon them, and beat off the Jews from ſeeking help at their hands whoſe deſtruction was ſo certainly determined by the Lord.
And he ſhall ſtretch it out upon the Land of Egypt.
This ſtretching out may either refer to the ſtroke; as when men will ſtrike ſtrong and deadly ſtroaks, they ſtretch out their arms that the ſtroke may be with more force upon the partie to be ſmitten; or it may note the extent of the Sword, it ſhould be ſtretched out upon the whole Land of Egypt; Wars ſhould conſume the whole Nation.
Firſt, obſerve;
Men in affliction ſtrictly obſerve how the time paſſes away, they mind the years, months, and days. Ezekiel was a Captive in Babylon, and he kept account of the time; in the Eleventh year, the firſt month, and ſeventh day of it, that was of their Captivity; he ſlipt not a day but obſerved it, and what fell out; then the word of the Lord came unto him. Afflictions make good Chronologers.
Secondly, obſerve;
The Lord makes good his word he had ſaid by the mouth of David, Pſal. 37.17. The arms of the wicked ſhall be broken, and here he ſaith, I have broken the Arms of Pharaoh King of Egypt; he was a wicked King, and God broke his Arms. Kings who have great forces, great wealth, numerous Cities, and ſtrong Navies, if they be wicked, they and all they have are no more to God then one ſingle man, whoſe Arms God can eaſily break, for he hath a mighty Arm, Pſal. 89.13. And when he makes it bare, then it breaks Kings and Kingdoms, Arms and Armies in pieces; it was his Arm that brake the Babylonian, Perſian, Grecian and Roman Empires, which were all wicked. He break the Arm of Moab, Jer. 48.25. He will break the Arm of Antichriſt, and of all the Princes of the Earth which help him.
Thirdly, obſerve;
God ſometimes ſo wounds Princes and States, as that their wounds are incurable. I have broken the Arm of Pharaoh, and loe, it ſhall not be bound up to be healed; all the State-Chyrurgeons and Phyſitians could not ſet the bone again, and heal the wound; much art and induſtry was uſed, many plaiſters applyed, but all to no purpoſe, for God had ſaid, it ſhall not be healed, Jer. 46.11. In vain ſhall they uſe many Medicines, for they ſhall not be cured; its ſpoken of this Pharaoh, and the wound he had received. If God deny once to cure the wounds, he makes thoſe wounds prove deadly; not all the Balm in Gilead will cure them, not all the wiſdom, riches, ſtrength of Egypt, could make Pharaoh whole again. If the Lord himſelf do not binde up when he breaks, heal where he wounds, nothing but death and diſſolution follows.
Fourthly, obſerve;
Its a dreadful thing to have the Lord declare himſelf to be an enemie to a King, to a State, to any; Behold, I am againſt Pharaoh, therefore what was broken could not be healed, and what was whole ſhould be broken, he ſhould be more and more diſabled; his Princes became fools, his wiſe Councellors brutiſh, a perverſe and ſeducing Spirit was in the midſt of them; and Egypt was as women, fearfull and weak like women, Iſai. 19.11, 12, 13, 14, 15, 16. God being againſt Pharaoh, all his Councels, Enterprizes, were blaſted, all his forces broken, all his Cities made deſolate, and all his people conſum'd or carried into Captivity; better he had had all the Princes of the world againſt him then God, for whomſoever he is againſt, muſt be ruin'd.
Fifthly, obſerve;
The flouriſhing and periſhing of Kings, Kingdoms, and Armies, is from the Lord. I will ſtrengthen the Arms of the King of Babylon, and put my Sword in his hand, but I will break Pharaohs Arms, and they ſhall fall down. One of theſe great Kings ſhould proſper, his Kingdom flouriſh, his forces ſtand and conquer; the other ſhould periſh, his Kingdom be laid waſte, and all his forces broken and ſcattered. What King, State, or Army ſoever God is with, he will ſtrengthen, uphold; what King, State, or Army ſoever he is againſt, he will break, ruine, and bring to nothing, whatever their Strength, Wealth, or Councels are.
Sixthly, obſerve;
Tyrannical wicked Kings oft come to very ſad ends: he ſhall groan before him with the groanings of a deadly wounded man. Herodotus ſaith he was ſtrangled by the Egyptians which had revolted from him to Amaſis. The Holy Scripture tells you what ends Adonibezek, Athaliah, Jezebel, Ahab, and Senacherib came unto. Pilate who put Chriſt to death, was depoſed, baniſhed, and at laſt ſlew himſelf at Lyons in France. Of Thirty two Emperors who perſecuted the Chriſtians, ſcarce any of them dyed a natural death; ſome were poyſoned, ſome kill'd by the Soldiers, ſome ſentenc'd by the Senate, and ſome ſlew themſelves: Galerius had ſuch a Loathſome diſeaſe, as that he could not indure the ſtink of it, but ſlew himſelf to avoid it. Vid. Fox Act. Mon. vol. 1. pag. 40, 41.
Seventhly, obſerve;
God is the Author of Wars, he ſets one Tyrant againſt another, and gives Commiſſion how far they ſhall proceed. I will put my Sword into the hand of the King of Babylon, and he ſhall ſtretch it out upon the land of Egypt. Nebuchadnezzar was a great Tyrant, and God ſet him upon Pharaoh another great Tyrant, and ordered him how far he ſhould go, even over all Egypt. Tyrants cannot ſtir till God move them; the Sword is his; if he will not put it into their hands, they cannot take it up, and when he hath put it into their hand, they cannot go one foot further then he hath appointed them.