Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 31
CHAP. XXXI.
Verſ. 1, 2.
And it came to paſs in the Eleventh year, in the Third month, in the Firſt day of the month, that the word of the Lord came unto me, ſaying,
Son of man, ſpeak unto Pharaoh King of Egypt, and to his multitude, Whom art thou like in thy greatneſs?
THis Chapter, as the two former, is a Propheſie againſt the King of Egypt, and in it you have theſe parts;
Firſt, the Chronologie of the Propheſie, ver. 1.
Secondly, the occaſion of it, viz. His Pride and confidence in his greatneſs, ver. 2.
Thirdly, a confirmation of his ruine, ſet out by an example a majori ad minus, from the Third verſe to the Eighteenth, wherein is notably deſcribed the Glory of Aſſyria, her ſin and fall thereupon.
Fourthly, the Application of all to Pharaoh, verſ. 18.
Verſ. 1. In the Eleventh year, in the third month, in the firſt day of the month.
The Prophet had not Propheſies given in every month, it was a month and Twenty-four days from the laſt Propheſie to this, which was one month and eight or nine days before the deſtruction of Jeruſalem, and in the Eleventh year of their Captivity, the Third month, and Firſt day of the month. The Hebrew for Firſt day of the Month, is, una menſis, one of the month is an Hebraiſme common in the Scripture, as in Gen. 1.5. The Evening and the Morning were one day, ſo is the Hebrew, that is the firſt day, Luke 24.1. foreign upon one of the week, that is the Firſt day of the week.
Verſ. 2. Speak unto Pharaoh King of Egypt, and to his multitude.
Pharaoh was a great King, and had a great Multitude of Men, Horſes, and Chariots, and conceited himſelf greater then he was; but how great ſoever he were in realitie or conceit, God orders a Prophet to ſpeak to him, and to demand a queſtion of him. The Prophet was in Babylon, Pharaoh in Aegypt, and how he could ſpeak to him, appears not. Its impoſſible that he ſhould undertake ſo long a journey as tis from Babylon to Egypt. Its more conſonant to truth, that he pen'd this Propheſie, and ſent it unto him by one means or other.
Whom art thou like in thy greatneſs?
This was the Queſtion Ezekiel muſt propound to him, and it was an upbraiding queſtion, taxing him for his pride, arrogancie and vain confidences. He had like moſt Kings many Flatterers, who flattered him into a conceit that he was greater then other Kings, yea ſo great in power, that he might incounter God himſelf. The Lord therefore thought meet to take down his Spirit by this queſtion, Whom art thou like in thy greatneſs? what like unto me? thou art ſo far from that, as that thou art not comparable to ſome mortal men. What ſayeſt thou to the King of Aſſyria? art thou greater, art thou ſtronger then he? no, he went far beyond thee in Power, Dignitie and Greatneſs, yet for his pride, arrogancie and confidences in what he had, he was utterly deſtroyed; and thinkeſt thou who art inferior, to ſtand and avoid the Judgements of God when they come? thou deceiveſt thy ſelf.
Firſt, obſerve;
Kings are prone to be lifted up with and confide in their greatneſs. Pharaoh ſweld with his honor and multitude, puting too much confidence therein, Chap. 29.3. he is call'd the great Dragon, and he lay ſecure in the midſt of his Rivers, ſaying, my River is mine own, and I have made it for my ſelf; he was proud and confident, thinking none greater then himſelf. Nebuchadnezzar was lifted up with his greatneſs, Dan. 4.30. ſo was Sennacherib, Iſa. 37.11, 12, 13. And not only wicked Kings, but good ones have been overtaken with this evill. David numbers the people, and was too proud of, and confident in his Multitudes, 1 Chron. 21. Princes have many things to puff up their Spirits, but God knows how to bring them down.
Secondly, obſerve;
God will have them told of their Sins, and taxed for them: Go ſpeak unto Pharaoh, and ſay whom art thou like in thy greatneſs? Thou proud Tyrant thou ſhalt fall, though thou be great, ſtrong, there is a greater then thy ſelf, and one ſtronger then thou art, who hath ſent a Prophet to tell thee of thy pride and arrogancie, and to foretell thee of thy deſtruction. Kings are no more to God then the meaneſt peaſants; if they ſin they ſhall hear of it, and ſmart for it.
Verſ. 3, 4, 5, 6, 7, 8, 9.
Behold, the Aſſyrian was a Cedar in Lebanon with fair branches, and with a ſhadowing ſhroud, and of an high ſtature, and his top was among the thick boughs.
The waters made him great, the deep ſet him up on high with her rivers running round about his plants, and ſent out her little Rivers unto all the trees of the Field.
Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long becauſe of the multitude of waters, when he ſhot forth.
All the fowls of heaven made their neſts in his boughs and under his branches did all the beaſts of the field bring forth their young, and under his ſhadow dwelt all great Nations.
Thus was he fair in his greatneſs, in the length of his branches: for his root was by great waters.
The Cedars in the Garden of God could not hide him, the Firre-trees were not like his boughes, and the Cheſnut Trees were not like his branches; not any Tree in the Garden of God was like unto him in his beauty.
I have made him fair by the multitude of his branches, ſo that all the Trees of Eden, that were in the Garden of God, envied him.
IN theſe ſeven Verſes is ſet forth the power of the King of Aſſyria, who is compared here unto a Cedar, which is deſcribed
Firſt, from its place, it was in Lebanon, ver. 3.
Secondly, from its beauty, it had fair branches, ver. 3. and was fair in greatneſs and length, ver. 7.
Thirdly, from the benefit of it, it was a ſhaddowing ſhroud, Fowls, Beaſts, Men, were advantaged by it, ver. 3, 6.
Fourthly, from the height of it, it was very high, ver. 3. higher then all the trees of the field, ver. 5.
Fifthly, from the thickneſs, he had thick boughs, ver. 3.
Sixthly, from the cauſe of all theſe, viz. the Rivers and Waters he was planted by, ver. 4, 5, 7.
Seventhly, from his tranſcendencie above all other Trees in the Field or Garden, ver. 5, 8, 9.
Verſ. 3. Behold the Aſſyrian.
Some would have Pharaoh and the Egyptians to be underſtood by the Aſſyrian, and produce Iſai. 52.4. for it, where its ſaid, my people went down aforetime into Egypt to ſojourn there, and the Aſſyrian oppreſſed them without cauſe, that was Pharaoh and the Egyptians, ſaith A lapide; but Interpreters generally underſtand Sennacherib or Nebuchadnezzar, and their people. By the Aſſyrian therefore, here is meant the King of Aſſyria, whom diverſe Expoſitors make to be Eſarhaddon, the third Son of Sennacherib, of whom ſee Iſa. 37.38. He was King of Aſſur, Ezra 4.2. call'd alſo the great and noble Aſnappar, ver. 10. He was King of Aſſyria and Babylonia, ſaith Ʋſher in his Chronologie. Lavater makes him only King of Aſſyria, Page 107.for he ſaith Ben-Merodach the Governor of Babylon, obſerving that his two Brethren who ſlew their Father, viz. Adramelech and Sharezer lying in waite to diſpoſſeſs Eſarhaddon of the Kingdom, he made war upon him, overcame him, and ſo rejoyned the Aſſyrian Kingdom to the Babylonian. Whether, him, Sennacherib or Nebuchadnezzar, it was a King of Aſſyria, who was great and powerfull.
A Cedar in Lebanon.
That is, as a Cedar in Lebanon. Lebanon was a great and large Mountain in Canaan, full of Cedars; and this King of Aſſyria is likened unto the chiefeſt of them.
With fair Branches.
Theſe Branches were not his Sons and Nobles, but the ſeveral Provinces belonged unto the Kingdom of Aſſyria, over which his Princes and Nobles did reign. Himſelf was the Cedar, theſe the Branches or Arms.
And with a ſhadowing ſhroud.
The word for ſhroud, is Choraſh, which Montanus renders Caedua Sylva. Buxtorf ſaith its Virgultum denſum & implexum faciendae umbrae commodum, ſhoots, ſprouts, ſo thick and intangled together, as that they make it ſhadowie. The Septuagint hath the words thus, foreign thick in the covering; this Tree did afford cover and ſhade to others.
Of an high ſtature, his top was among the thick bowes.
The King intended Ezek. 17.6. was like a Vine of low ſtature; but this King was like a Cedar of high ſtature, glorious, great, and renown'd, ſo high that foreign, his top was in the midſt of the clouds, like the tree Dan. 4.20. whoſe height reached to Heaven.
Verſ. 4. The waters made him great.
Some Trees proſper beſt in dry places, ſome by the waters ſide; the moiſture they draw thence makes them to ſpread and flouriſh, Pſal. 1.3. The Tree being here Metaphorical, ſo are the waters; waters ſignifie ſometimes afflictions, Pſal. 32.6. ſometimes wholeſome and good doctrine, Iſai. 55.1. ſometimes people, Rev. 17.15. here riches, power, victories, and ſuch things quibus augenter & ſplendeſcunt imperia. The Aſſyrian wealth, Provinces, Victories, were as water to his Roots, and made him great.
The deep ſet him up on high, with her Rivers running round about his plants.
His vaſt Treaſure, like a deep not to be drawn drie, raiſed him to ſuch an height, as waters do a Cedar; He did abound with plenty of all things: As Plants which have rivers running round about them, do grow and ſpread, ſo did the King of Aſſyria, and his. His riches and greatneſs were like an Ocean, and the Provinces as ſo many Rivers brought in wealth continually, which ſupplyed them and others.
And ſent out her little rivers unto all the trees of the field.
Some Commodities, ſome parts of the Aſſyrian Treaſure were derived to other Nations, Princes, and People; or his own Subjects had ſome ſhare with him in his wealth and greatneſs; all at home, and many abroad, which were the Trees of the field, gained by the Aſſyrian waters.
Verſ. 5. Therefore his height was exalted above all the trees of the field.
There were diverſe Trees in the field which were high, many Kings and Princes who were great, but the Aſſyrian was the higheſt, the greateſt Cedar and Monarchie then in the world; His waters exceeded theirs, and they derived moiſture from him.
His boughs were multiplied, and his branches became long.
The boughs and branches of this metaphoricall tree, were the Provinces and Countries belonged to the Aſſyrian Monarchie, which were many, and extended far, even to Media Eaſtward, to Meſopotomia Weſtward, to Armenia minor Northward, and to Suſiana Southward.
Becauſe of the multitude of waters; when he ſhot forth.
Where there is much water and moiſture at the root of a Tree, there the branches and boughs do ſhoot forth faſter and further then where its wanting: The Aſſyrian having multitude of waters, viz. Treaſure, enlarged his Empire and borders thereby.
Verſ. 6. All the Fowls of heaven made their Neſts in his boughs.
By Fowls of Heaven ſome underſtand the Nobles and great Ones; they built them habitations in his Provinces and Dominions, which they peaceably enjoyed, as Fowls do their Neſts in the boughs of high trees.
And under his branches did all the beaſts of the field bring forth their young.
By Beaſt of the field A lapide intends the vulgar and more barbarous ſort of people. The ſenſe is, that all kinds of people, noble and ignoble, rich or poor, weak or ſtrong, were in ſafety, and multiplied under his protection, as birds and beaſts do in and under a great Tree.
In this verſe and the former be three words, which ſignifie Boughs and Branches. The firſt is Sargnaphah, which ſignifies a heap or thicket of boughs. The ſecond is, Saiph or Sagniph, which notes a top bough. The third is foreign parah or porah from foreign to adorn, becauſe boughs are ornamenta arboris, the glory and beautifying of the Tree.
Ʋnder his ſhadow dwelt all great Nations.
Either they were under his Authority or his Protection; many great Nations were commanded by the Aſſyrian, and others put themſelves under his protection.
Verſ. 7. Thus was he fair in his greatneſs.
The Hebrew is vaiijph, Pulchrum fuit in magnitudine ſuae, he was a goodly thing in his greatneſs. The Septuagint foreign he was beautie in his heighth and greatneſs, not only beautifull but beauty; greatneſs and height make things goodly and fair.
And in the length of his branches.
Here is another word for Br…nches dalijoth, which is from dalah to draw, becauſe they draw juice from the Roots, or becauſe they move upwards, and ſo the word dalah alſo ſignifies. The Branches of this tree were the Provinces, as before, which extended far, and added to the greatneſs and glory of the tree.
For his Root was by great waters.
Theſe words correſpond with thoſe in the Fourth Verſe, the waters made him great. When a tree is fixed in the earth where there is no want of moiſture, it grows, it ſpreads, it becomes great and lovely: So this King being planted among great waters, in the midſt of much wealth and power, grew, ſpread, and became fair in his greatneſs.
Verſ. 8. The Cedars in the Garden of God, could not hide him.
The higheſt Cedars that were in any Garden, or in Paradiſe it ſelf, did not exceed this Cedar, and ſo obſcure the glory of it; but this Kingdom for the wealth, ſtrength, and greatneſs of it, went beyond all others, and was for admiration.
The Firr-trees were not like his boughs.
Firr-trees are tall and ſtately, yet none of the Firr-trees were comparable to the boughs of this tree. The Kingdoms of other Princes were not like to the Provinces of Aſſyria.
And the Cheſnut-trees were not like his branches.
The Cheſnut-tree is lower then the Firr-tree, but more branchie and ſpreading; yet none of the Cheſnut-trees did equalize any branch of the Aſſyrian tree.
Not any tree in the garden of God was like unto him in his beauty.
The Hebrew is, every Tree in the Garden of God was not like to him in his beauty; that is, no tree therein, no tree in Paradiſe, no tree in the whole earth did equalize this Metaphorical Aſſyrian tree in the bulk, arms, branches or beautie of it.
Verſ. 9. I have made him beautiful in the multitude of his boughs.
A Tree is much beautified that hath abundance of boughs ſhooting out from it; the more boughs, the more beauty: This tree wanted not for boughs; it had many Provinces, and every one added to its beauty.
So that all the Trees of Eden, that were in the Garden of God, envied him.
When other Trees, that is, Princes, who were ſeated in pleaſant, rich and fruitful places, ſaw how much the King of Aſſyria exceeded them in power, wealth, glory, and greatneſs, they envied him.
Firſt, obſerve;
Its the Lord who makes Kingdoms and Kings great, and differences them from others. The Aſſyrian was a Cedar in Lebanon, exceeding all others in beauty, branches, height and thickneſs; and how came he to be ſo? ver. 9. I have made him fair. Whatever virtue, glory, excellencie inward or outward, any Trees, any Princes have, its all from the Lord. All Solomons greatneſs and wiſdom was from him, 1 Kin. 4.29, 30, 31.
Secondly, obſerve;
That as Trees have need of moiſture and waters to make them grow and flouriſh, ſo States and Princes have need of money to uphold their greatneſs; they muſt have Revenues come flowing in like Rivers, elſe they will ſoon wither. The waters made him great, the deep ſet him up on high, the Rivers run round about his plants; he had multitude of waters, his Root was by great waters, the Aſſyrian had great means which maintained his glory and greatneſs; ſo Solomon had great means, otherwiſe he could not have liv'd at that height he did, 1 Kin. 4.22, 23, 26, 27, 28. Chap. 10.14, 21, 22, 23.
Thirdly, obſerve;
Princes, Monarchs, States, ought to protect thoſe are their Subjects, and to communicate good unto them. This Cedar in Lebanon was a ſhadowing ſhroud, all the Fowls of Heaven made their neſts in his boughs, under his branches did all the Beaſts of the Field bring forth their young, and under his ſhadow dwelt all great Nations: All ſorts had protection from the King of Aſſyria; and not only ſo, but thoſe waters watered him were ſent out unto all the Trees of the field; he hoarded not up his wealth, but it paſſed up and down for the good of all. Iſai. 49.23. Its ſaid of the Church, Kings ſhall be thy nurſing Fathers, thy Nouriſhers; that is, they ſhall communicate good things unto thee, as a Nurſe doth milk unto the Child; not only doth ſhe protect the child from harm, but ſee it want nothing that is good for it.
Fourthly, obſerve;
Excellencie, greatneſs, tranſcendencie beget Envy. This Aſſyrian Cedar excelled all the Cedars in the Garden of God; none of the Firr-trees, Cheſnut-trees, or any other did equalize him, he out ſtripped all the Trees in bulk, in height, in branches, in beauty, and what then? all the Trees of Eden, that were in the Garden of God, envied him. Envie is againſt Superiors, and Contempt is of Inferiors. When Daniel was made chief of the Preſidents and Princes, then they envied him, and ſought occaſion to ruine him, Dan. 6. Its a grief ſpringing up from another mans proſperity; Power, Honor, Strength, Riches, Greatneſs, are the cauſes and occaſions of it; There is always a malignance goes along with it, taking pleaſure in hurting, though it gaine nothing thereby. Envy is moſt prejudicial to the partie it dwels in, for its the rottenneſs of the bones, Prov. 14.30. It eats out the marrow and moiſture of them, and makes them putrifie. Hence ſay the Hebrews, oculus malus ingredi facit hominem in ſepulchrum, Buxtorf. florilegium Heb.an envious eye brings a man to the grave.
Verſ. 10, 11, 12, 13, 14, 15, 16, 17.
Therefore thus ſaith the Lord God, becauſe thou haſt lifted up thy ſelf in height, and he hath ſhot up his top among the thick boughs, and his heart is lifted up in his height.
I have therefore delivered him into the hand of the mighty one of the Heathen: he ſhall ſurely deal with him, I have driven him out for his wickedneſs.
And ſtrangers, the terrible of the Nations have cut him off, and have left him: upon the mountains, and in all the valleys his branches are fallen, and his boughs are broken by all the Rivers of the land, and all the people of the earth are gone down from his ſhadow, and have left him.
Ʋpon his ruine ſhall all the Fowls of the Heaven remain, and all the Beaſts of the field ſhall be upon his branches.
To the end that none of all the Trees by the waters exalt themſelves for their height, neither ſhoot up their top among the thick boughs, neither their trees ſtand up in their height, all that drink water: for they are all delivered unto death, to the neither parts of the Earth, in the midſt of the children of men, with them that go down to the pit.
Thus ſaith the Lord God, In the day when he went down to the Grave, I cauſed a mourning, I covered the deep for him, and I reſtrained the floods thereof; and the great waters were ſ… and I cauſed Lebanon to mourn for him, and all the trees of the field fainted for him.
I made the Nations to ſhake at the ſound of his fall when I caſt him down to hell with them that deſcend into the pit: and all the trees of Eden, the choiſe and beſt of Lebanon, all that drink water▪ ſhall be comforted in the nether parts of the earth.
They alſo went down into hell with him, unto them that be ſlain with the Sword, and they that were his Arm, that dwelt under his ſhadow in the midſt of the Heathen.
HAving ſet forth the greatneſs and Glory of the King of Aſſyria in the former Verſes, under the Allegorie of a Tree, here he comes to ſhew the cutting down and deſtruction of this Tree, with the cauſes, events, and end thereof:
Verſ. 10. Becauſe thou haſt lifted up thy ſelf in height.
Theſe words are an Apoſtrophe to the King of Egypt, as Junius and Piſcator obſerve. Here is a ſudden interruption and turning of the Speech unto Pharaoh, who was proud and haughtie like the Aſſyrian; God by this gives him a hint to look to himſelf, and ſo turns again to the Aſſyrian.
And he hath ſhot up his top among the thick boughs.
He, that is the King of Aſſyria, he was growne very high, and ſo high, that his heart was lifted up in his height, propter altitudinem ſuam, ſaith Piſcator, by reaſon of his height; his height heigthned his Spirit, he thought himſelf to have aliquod numinis in him, and fit to be worſhipped.
Verſ. 11. I have therefore delivered him into the hand of the mighty one of the heathen.
The Hebrew is future, I will deliver him, and ſo Munſter reads it: For the better underſtanding of theſe words, we muſt know that the Kingdom of Aſſyria and Chaldaea were diſtinct. The Metropolis of Chaldaea was Babylon; the Metropolis of the Aſſyrian was Ninive: the ten Tribes were carried away by the Aſſyrians; the other two Tribes by the Chaldaeans. Diſſentions ariſing between theſe two, God delivered the King of Aſſyria into the hands of the King of Chaldaea, who was Nebuchadnezzar as Expoſitors ſay, and is here call'd the mighty one of the Heathen; he ſubdued all Aſſyria, and made that and Chaldaea one Empire, and afterwards the people were called ſometimes Aſſyrians, ſometimes Babylonians, ſometimes Chaldaeans. Polanus and others interpret theſe words of Eſarhaddon, who after Sennacherib was King of Aſſyria, Iſa. 37.38. Whom God delivered into the hand of Berodach-baladan, or Merodach-baladan being then King of Babylon, Iſa. 39.1. 2 Kin. 20.12. Who is here called the mighty One of the Hethen; the Hebrew is be ia d el goijm, into the hand of the God of the Nations, ſo Montanus renders the words; now whether Berodach-baladan were ſuch a God or mighty One of the Heathen is doubted, becauſe he was but Praefectus Babyloniae.
He ſhall ſurely deal with him.
In Hebrew its he ſhall by doing do with him, that is celeriter & abſque ſudore, ſaith Chrolampadius, he ſhall without difficulty or delay deal with him, he ſhall deal with him according to his own mind, do what he lift unto him, he ſhall take away his life and kingdom from him. This and the former word is future put for preter Tenſes, which is uſual among the Hebrews.
I have driven him out for his wickedneſs.
The word for to drive out is geraſh, which notes not only a ſimple ejection, a bare driving out, but a diſgrace … one, ſuch a caſting or driving out as is with diſgrace; as when a wife is divorced, ſhe is judged unworthy of Bed, Board or Cohabitation, Gen. 3.24. God drove out the man, that was with diſgrace: and ſo here, I have driven him out with diſgrace for his wickedneſs.
Verſ. 12. And ſtrangers, the terrible of the Nations have cut him off, and have left him.
Here he ſhews the ruine and downfal of the Cedar which was ſo high, and extended its boughs ſo far; ſtrangers, the terrible of the Nations, that is the Chaldaeans, who were cruel and mercileſs, Jer. 6.23. they cut him off, the King of Aſſyria, and left him, not affording the honor due to a dead King.
Ʋpon all the Mountains and in all the Valleys his branches are fallen, and his boughs are broken by all the Rivers of the land.
When great trees are cut or blown down, then the branches or arms are broken and pul'd off. When the King of Aſſyria was ſlain, his Princes, Nobles, Provinces and people, all ſuffered with him; ſome were ſlain upon the Mountains, ſome upon the Valleys, and by the Rivers, all the land over there were dead and ſlain perſons.
And all the people of the earth are gone down from his ſhadow, and have left him.
Thoſe which formerly were his Confederates, and depended much upon him for Counſel and help, ſeeing him ruined by the Chaldaeans, they fell off and would not aſſiſt him; or divers of his own, ſeeing how things went with him, deſerted him.
Verſ. 13. Ʋpon his ruine ſhall all the Fowls of the heaven remain, and all the beaſts of the field ſhall be upon his branches.
When a Tree is pull'd up or cut down, the fruit, leaves, and branches gone, there remains the body or Trunk deformed and ſpoiled of its beauty and glory, that's the ruine; ſo here the King of Aſſyria being taken and ſlain, his Crown, Glory, and Greatneſs laid in the duſt, his dead body was the ruine; and now the Fowls of Heaven, the Nobles and great Ones of Chaldaea, and all the Beaſts of the field, the meaner ſort, made a Prey of him and his; him they ſcorn'd and vilified, and what was his they ſeiz'd upon: Lavater ſaith his body lay unburied, that Crows, Ravens, Vultures, and ſuch like Fleſh-Fowls fed upon it.
Verſ. 14. To the end that none of all the trees by the waters exalt themſelves for their height, neither ſhoot up their top &c.
This too ſets out the end of Gods heavy Judgments upon the King of Aſſyria; that other trees ſeeing Gods dealings with that high Cedar for its pride and loftineſs, they might take heed of exalting themſelves. Men grown great, are apt to grow proud. Trees by the waters, that is, men abounding with wealth, honor, greatneſs, and ſuch things as may puffe up; trees by waters grow high, and men in the midſt of great means, are in great danger to do ſo.
Neither their Trees ſtand up in their height, all that drink water.
The Margent hath it, or ſtand upon themſelves for their height, and ſo the ſenſe is plain, that none of the Trees ſhould exalt themſelves, or ſtand upon themſelves, their own ſtrength, wealth, and greatneſs, they ſhould not reſt in themſelves, pleaſe themſelves. If we take the words as they are in the verſe, the ſenſe is much the ſame, neither their trees ſtand up in their height, all that drink water; that is, Let none that have means, deſpiſe others that are inferiour, or let them not ſtand up in their height; it will be but for a ſeaſon, and they muſt be cut down.
For they are all delivered unto death to the nether parts of the earth, in the midſt of the children of men, with them that go down to the pit.
All the Aſſyrians were delivered up to the Chaldaeans to be ſlain by them, or all the Princes, Nobles and great Ones, they ſhall dye, go down into the earth among the meaneſt, where no difference will be made; therefore rich Ones, great Ones ſhould not exalt themſelves above others, or ſtand upon their height.
Firſt, Obſerve:
Pride and wickedneſſe cauſes God to bring dreadfull judgements upon Kings and their Kingdomes.
Becauſe the King of Aſſyria's heart was lifted up in his height, therefore God delivered him into the hand of a mighty enemy, and drave him out for his wickedneſſe. When Princes are in the ſeat of honour, have great means coming in, then they look big, begin to Deifie themſelves, to do what they liſt, not minding him who exalted them, but confiding in their own ſtrength, power and greatneſſe, which makes way for their ſpeedy ruine. Solomon tells us that a man ſhall not be eſtabliſhed by wickedneſſe, Pro: 12.13. Kings by their wicked pollices and practices cannot eſtabliſh themſelves, their wickedneſſe overth…owes them, their pride provokes God againſt them; Da: 4.25. Its good for Kings & others to be humble in the midſt of their injoyments, and the greater abundance that they do poſſeſſe,Qui humili eſt an mo dignus eſt honore, & Divinitas quieſcit ſuper eo. Buxtorph: to carry it ſtill the more humbly; for he that is of an humble mind is worthy of honour, and hath God dwelling with him.
Secondly, Obſerve;
God hath inſtruments for the doing of his work, whatever it be, and ſuch inſtruments as will do it to purpoſe.
He had an Aſſyrian Cedar to cut down which was very great, whoſe top was in the Clouds, whoſe Boughes extended very farre, in whoſe branches the Fowls did make their Neſts, and under whoſe ſhadow dwelt all great Nations; and now who ſhall dare to meddle with this Cedar? Yes the Lord had One that durſt attempt and doe it, he had a mighty One of the Heathens, a God of the Nations, into whoſe hand he delivered the great Cedar, and he in doing did unto him all the mind of God, he cut him down and laid him low. Let Trees be deeply rooted, grown exceeding great and high, yet God hath Hewers to hew down ſuch Trees, Dan. 4.14.
Thirdly, Obſerve;
When great Trees are cut d…wn, many other Trees ſuffer with them; When Kings fall, they break and undoe many.
When the King of Aſſyria was cut off, his Nobles and great Ones, yea all ſorts ſuffered by him; Ʋpon the Mountains, and in all the Valleys, his Branches are fallen, his Boughs are broken, and all the people of the Earth are gone down from his ſhadow. All his Provinces, Princes, People, met with hard things. When Zedekiah was taken and carryed away captive, did not the Princes, Nobles, and People ſuffer grievous things; ſee 2 Kings 25. Jer: 52. In our dayes we have ſeen many ſuffer by the fall of the King.
Fourthly, Obſerve;
Neither Princes, Nobles, nor other People can tell who ſhall enjoy their wealth.
The King of Aſſyria had great revenues, the Aſſyrians were well watred, a rich people; but who got all their wealth? The Chaldaeans, ſtrangers, the terrible of the Nations, upon his ruine ſhall all the Fowles of the Heaven remain, and all the Beaſts of the field ſhall be upon his Branches; Little did the Aſſyrians dream that the Chaldaeans ſhould have their Jewels, Gold, Silver, Plate, Linnen, Habitations, and Lands. Many hord and heap up for their enemies: Many men are rich, well fraught, like Ships at Sea, but whoſe hands their wealth may fall into they know not. David calls it a vanity, and its a deep exceſſive vanity, that men diſquiet themſelves in heaping up riches, and cannot tell who ſhall gather them, Pſal. 39.6. Whether their children or ſtrangers, friends or foes. Solomon was vexed to think he muſt leave all he had got or done he knew not to whom, whether a wiſe man or a fool, Eccleſ: 2.18, 19.
Fifthly, Obſerve;
God doth therefore deſtroy Kings and Kingdomes, that rich Ones, great Ones, and all ſorts may take heed of their ſins, pride, wickedneſſe, and ſelf-confidence.
God cuts off the great Cedar, the King of Aſſyria, to the end that none of all the Trees by the waters exalt themſelves for their height, nor ſtand upon themſelves for their height; let them not ſlight other Trees which are not by the waters, that are not ſo Bulky, Branchy and Leavy as themſelves, nor conceit that their wealth and greatneſs will always laſt.
Verſ. 15. In the day when he went down to the grave, I cauſed a mourning.
The word for Grave is Sheol, which among other things ſignifies the ſtate of the dead; as Gen: 37.35. ſaith Jacob, I will go down into the Grave unto my Son. By Grave, he meant, not Hell, nor the Grave in a proper ſenſe, for he was perſwaded ſome wild Beaſts had devoured him, but the ſtate of the dead: and ſo here, when this high Cedar was cut down, when the King of Aſſyria was ſlain, and went down to the Grave; that is, the ſtate of the Dead, I cauſed a mourning; Then there was a ſad change, trading ceaſ'd, barrenneſſe came upon all the Land, the Towns and Cityes were not frequented.
I covered the deep for him, and I reſtrained the Floods thereof, and the great waters were ſtayed.
If we take the words litterally, the ſenſe is, the Sea and Rivers ſeem'd to mourn at the deſtruction and fall of this Cedar, and ſo if you take the deep floods and waters for his riches, abundance, and great revenues, they ſeem'd now to put on Sackcloath, their Lord and Maſter being dead, now there was no more flowing of thoſe waters. The deep, the Rivers and waters had contributed to the greatneſſe of the Cedar, and they were affected with his fall.
I cauſed Lebanon to mourn for him.
In the 3d verſe the Aſſyrian was call'd a Cedar in Lebanon, and when this Cedar fell, he made the reſt of the Trees in Lebanon to put on black, the word is, Akdin, which ſignifies to make dark, obſcure, black; all the Trees in the Aſſyrian Empire, or in that part of Lebanon which belonged thereunto, I cauſed to be affected with the fall of this Cedar.
And all the Trees of the field fainted for him.
All other Kings, ſaith Maldonate, not only Kings, but all ſorts were involved in this common calamity; they were ſo ſenſible of their ſufferings thereby, that they fainted, the word for fainting is foreign which ſignifies to cover for grief, and Metaphorically to faint: When grief is great, then it cauſeth deliquium animae.
Verſ. 16. I made the Nations to ſhake at the Sound of his fall.
When high and great Trees fall they make a great noiſe; and ſo did this King when he fell, his own Subjects and other Nations were much troubled at his fall.
When I caſt him down to Hell with them that deſcend into the pit.
In ver. 15. its ſaid he went down to the Grave or Hell, and here, that God caſt him down to Hell, its the ſame word; God brought him from his height to the ſtate of the dead, he made him like thoſe that were in the pit.
And all the Trees of Eden, the choice and beſt of Lebanon; all that drink water ſhall be comforted in the nether parts of the earth.
Thoſe Kings and others which were gone before into the pit, he ſpeaks of as living and watered Trees; when they ſhould ſee this great Cedar cut down and brought into the ſame condition with themſelves, they ſhould be comforted in that ſtate they were in; that is the common condition of great and ſmall. The Hebrew for choice and beſt of Lebanon, is, the Election and goodneſs of Lebanon.
Verſ. 17. They alſo went down into Hell with him unto them that be ſlain with the ſword.
Thoſe Trees before mentioned, their condition was like theirs who were ſlain with the ſword, and ſo was this Aſſyrians, he was cut off from all his glory and greatneſſe, and laid amongſt the ſlain.
And they that were his arm, that dwelt under his ſhadow in the midſt of the Heathen.
His Princes, Nobles, Councellours, Souldiers and Confederates, theſe ſuffered with him, and had ſome comfort that they had him with them in the Grave or in Hell. The Septuagint, for thoſe words were his arme, read foreign, and his ſeed, his poſterity and friends were cut off with him.
Firſt, Obſerve;
The greateſt Princes and Powers in the world have their day to leave their greatneſſe, and go down to the duſt.
In the day when he went down to the Grave. The King of Aſſyria had his day to come down from all his height and glory, and to lye among the ſlain: ſome dye natural, ſome violent deaths; be they great or ſmall, dye they muſt; Its appointed unto men once to dye, Heb: 9.27. And as ſome have their day to grow high and great in the world, ſo their day to deſcend into the Grave, and be no more in the eye of God then a ſtinking carkaſſe.
Secondly, Obſerve;
When great Monarchs and Princes are cut off, the Lord fills all with mourning, fainting, and ſhaking.
When the Aſſyrian went down to the Grave, the Lord cauſed a mourning, made changes and alterations at Sea and Land, He made Lebanon to put on black, the Trees of the field to faint, and Nations to quake at the ſound of his fall; ſo was it when the King of Tyrus was deſtroyed, Ezek: 26.15, 16. ch: 27.35. When the gods of the earth are ſlain and dye like men, the earth and all other creatures have a kind of ſenſe thereof, and are affected at changes.
Thirdly, Obſerve;
When great Oppreſſors and Tyrants fall, it affords ſome kind of comfort to the dead.
All the Trees of Eden, the choice and beſt of Lebanon, all that drink water ſhall be comforted in the nether parts of the earth, &c. You have this livelyly ſet forth, Iſa. 14.9, 10. Hell from beneath is moved for thee to meet thee at thy coming, it ſtirreth up the dead for thee, even all the chief Ones of the Earth, it hath raiſed up from the Thrones all the Kings of the Nations. All they ſhall ſpeak and ſay unto thee, art thou alſo become weak as we? art thou become like unto us? Whether this was Senacherib, Nebuchadnezzar or Belſhazzar, it matters not; whoever he was, he was a great Tyrannicall Prince, and when he fell the dead rejoyced at it, and comforted themſelves that he was become like unto them.
Verſ. 18. To whom art thou thus like in glory and in greatneſſe among the Trees of Eden? yet ſhalt thou be brought down with the Trees of Eden unto the nether parts of the Earth: thou ſhalt lye in the midſt of the uncircumciſed, with them that be ſlain by the ſword: this is Pharoah and all his multitude, ſaith the Lord God.
This verſe is the Application of the former example unto Pharoah. The Protaſis was from the 3. verſe hither; and in this 18. is the Apodoſis: The ſame Queſtion is put here to Pharoah, wh…ch was in the 2. verſ. To whom art thou like in glory and in greatneſſe among the Trees of Eden? Look about Pharoah, thou ſeeſt that thou art not like to the Aſſyrian in Lebanon, Well, who among the Trees of Eden art thou like for glory and greatneſſe? it may be thou equalleſt ſome of them; be it ſo, yet thou muſt be brought down with them to the nether parts of the earth, to the Grave, or to Hell; thou that art like them in ſinning, muſt be like them in ſuffering.
Thou ſhalt lye in the midſt of the uncircumciſed.
In Cha. 28.10. It was ſaid of the Prince of Tyrus, Thou ſhalt dye the death of the uncircumciſed; that was without any hope of eternall life; and here it's ſaid of Pharoah, Thou ſhalt lye in the midſt of thoſe that are uncircumciſed, that is, He ſhould lye in a hopeleſſe and periſhing condition of ſoul and body for ever as thoſe did who were not in Covenant with God.
This is Pharoah and all his multitude, ſaith the Lord God.
This is his condition, and the condition of his Princes, Nobles and People; whatſoever thoughts he or they may have of themſelves, this muſt be their end.
Obſerve;
God teaches men by the examples of others what they muſt look for,
Here by the Aſſyrian Cedar, the Aegyptian Pharoah is taught what to expect; He being like the Aſſyrian in his ſins, had no cauſe but to conclude that Aſſyrian judgements would befall him: What, was he for his pride and wickedneſſe driven out, deſtroyed, brought down to the Grave, Hell, and an everlaſting ſuffering? ſo muſt I, my wayes being the ſame with his; like ſins call for like judgements. As the Aſſyrian was ſet out for the inſtruction of Pharoah, ſo God ſets up Pharoah for the inſtruction of all Princes and People to the end of the world, This is Pharoah and all his multitude.