Exposition of Ezekiel 20-29, Exposition · Chapter 29

Exposition of Ezekiel 20-29 · Exposition · Chapter 29

p. 544CHAP. XXIX.

Verſ. 1 In the tenth year in the tenth monethmonth, in the twelfth day of the monethmonth: The Word of the Lord came unto mee, ſaying,

2 Son of Man, ſet thy face againſt Pharaoh King of Egypt, and Propheſy againſt him, and againſt all Egypt.

3 Speak and ſay, Thus ſaith the Lord God, behold I am againſt thee Pharaoh King of Egypt, the great dragon that lyeth in the middeſt of his rivers, which hath ſaid, my river is mine own, and I have made it for my ſelf.

4 But I will put hooks in thy chaws, and I will cauſe the fiſh of thy Rivers to ſtick unto thy ſeales, and I will bring thee up out of the midſt of thy rivers, and all the fiſh of thy rivers ſhall ſtick unto thy ſcales.

5 And I will leave thee thrown into the wilderneſſe, thee and all the fiſh of thy rivers, thou ſhalt fall upon the open fields, thou ſhalt not be brought together, nor gathered, I have given thee for meat to the beaſts of the field, and to the fowles of the heaven.

6 And all the Inhabitants of Egypt, ſhall know that I am the Lord, becauſe they have been a ſtaffe of reed to the houſe of Iſrael.

7 When they took hold of thee by thy hand, thou didſt break and rent all their ſhoulder, and when they leaned upon thee, thou brakeſt and madeſt all their loines to bee at a ſtand.

EZekiel having Propheſied againſt the Ammonites, Moabites, Edomites, Philiſtines, Tiryans, and Sydonians, in the four Antecedent Chapters; in this, and in the three following, he Propheſies againſt the Egyptians. In this Chapter take notice.

1 Of an Inſcription or preface, v. 1, 2.

p. 5452 Of a Commination againſt the King of Egypt, the Land, and people thereof, from the 2. to the 13.

3 A Promiſe of reſtoring Egypt again, v. 13, 14, 15, 16.

4 A Propheſy of giving the land of Egypt unto Nebuchadnezzar, from the 16. to the 21.

5 A Promiſe of mercy to the Jews, v. 21.

1 In the tenth year, in the tenth monethmonth, in the twelfth day of the MonethMonth.

This Propheſy was given to Ezekiel in the tenth year of Jehoiachins captivity, ſix moneths and odde daies before the final deſtruction of Jeruſalem, Jerem. 39.2. In the 26. chapt. Our Prophet tells you of a Propheſy hee had in the eleventh year of Jehoiachins captivity, for hee reckons upon that account, Ezek. 1.1, 2. and here hee mentions one hee had the year before, ſo that the order of time is not obſerved, but inverted. The reaſons hereof are made by ſome to be theſe, 1 Becauſe Tyrus and Zidon was nearer Jeruſalem than Egypt was, and therefore the Prophet reſpected the place rather than the time. 2 Becauſe Tyrus and Zidon were to bee deſtroyed before Egypt. 3 Becauſe the Prophet had another Propheſy concerning Egypt in the ſeven and twentieth year of the captivity, v. 17. and therefore thought meet to joyn them together.

2 Set thy face againſt Pharaoh King of Egypt.

Of ſetting the face towards or againſt places or perſons, occaſion was given to ſpeak, chap. 28.21. chap. 25.2. chap. 20.46. and chap. 6.2. by this poſture hee declared whither his Propheſy tended. Hee was far from Egypt being in Babylon, but looking towards it fixedly, was an argument he had ſomething to ſay concerning it.

Pharaoh.

This was a name common to the Kings of Egypt, as Caeſar was to the Roman Emperours, and ſignifies a King, Shindl. in verbo foreignin the Old Egyptian Language as Joſephus, ſaith. Some make it to p. 546ſignify denegans eum, denying him, becauſe Pharaoh denyed God. Martinius Leigh.Others interpret it free, becauſe hee was abſolute of himſelf; but rather it was nomen dignitatis, a name of honour, given unto them. In the Word you have mention of Pharaoh-Necho, 2 King. 23.29. that is, Pharaoh the lame, and of Pharaoh-Hophrah, Jerem. 44.30. whom Herodotus calls Apries, and is the Pharaoh here meant.

Egypt.

It is a famous Region of Africa, ſo called either from Aegyptus the ſon of Belus, or from the blackneſſe of the river Nilus, which formerly was called Sichor, that is, black. The Grecians underſtanding this, they in their language, called it, foreign, which ſignifies black, whence in time the land came to bee called Egypt. Martinius.In the Old Teſtament, it is alwaies called the land of Miſraim, from Miſraim the ſon of Ham; for of this Miſraim came the Egyptians. It is a land very fruitful, Publicum orbis horreum, The Granary of the world. Macrobius gives it this honour, to bee the mother of Arts, it had famous ſchools; eſpecially at Alexandria, but abounded with ſuperſtition and idolatry. The Egyptians were the firſt, ſaith Polydore Virgil, that ſet up Altars, Temples, Images,Lib 1. de rerum inventione. c. 5. and ſacrificed to idol gods, and taught ſtrangers to do ſo.

Propheſy againſt him, and againſt all Egypt.

Theſe words ſhew the latitude and extent of his Propheſy, it was not to bee againſt the King alone, or his Nobles, but againſt them, and all the people. He was to Propheſy againſt great and ſmall.

Obſ. 1 The Lord would have men mind the time when he ſets his Prophets on work, and that punctually; the year, MonethMonth, and day, are here recorded when he gave out his word to Ezekiel, that the ſame might bee obſerved by all it concerned. The Jews truſted much to Egypt, and the Kings thereof. The Egyptians were haughty, and ſelf-confident; now God records the time of his Commiſſioning Ezekiel to Propheſy againſt the King of Egypt, and the Egyptians, that p. 547the Jews hearing of their ruine, deſtinated from ſuch a time, they might rely no longer upon them, and that the Egyptians might conſider what to do being in ſuch eminent danger, for their treachery to the Jews, and confidence in what they had.

Obſ. 2 That the ſervants of God muſt impartially diſpenſe the word committed unto them. Set thy face againſt Pharaoh King of Egypt, and propheſy againſt him, and againſt all Egypt: Hee muſt neither fear nor flatter any, of what condition or rank ſoever, but declare the mind of God, and denounce his judgements indifferently towards all. When Prophets, and the Sons of Prophets have to do with great ones, they are apt to bee diſcouraged, and to faulter in their work, which they ought not to do, conſidering God who ſends them is greater than the greateſt. Jeremy had ſomething of this nature in him, and therefore ſee how God rouſes him, and ſteels his ſpirit, chap. 1.17, 18. Gird up thy loines and ariſe, and ſpeak unto them all that I command thee, bee not diſmaied at their faces, leaſt I confound thee before them; for behold, I have made thee this day a defenced City, and an iron pillar, and brazen walls, againſt the whole land, againſt the Kings of Judah, againſt the Princes thereof, againſt the Prieſts thereof, and againſt the people of the land, and they ſhall fight againſt thee; Jeremy had high and low, all ſorts of men, yea, all men againſt him, yet he muſt diſpenſe the truth, and all the truth impartially, not fearing the faces of any, leaſt he ſhould be confounded.

3 Behold, I am againſt thee Pharaoh King of Egypt.

The words may bee read, Behold I am above thee: thou art above others, and thinkeſt none to bee above thy ſelf, but I am above thee, and being above thee in power and greatneſſe, I am againſt thee for thy wickedneſſe. I that am God, the King of Kings, that ſhake heaven and earth at my pleaſure, that tumble down Kings from their thrones and ſeats, I, even I, am againſt thee.

p. 548The great dragon that lyeth in the midſt of his Rivers.

The Hebrew word for Dragon, is Tannin, which Lamen. 4.3. is rendred a Sea-monſter, in Job 7.12. a whale, in Iſa. 51.9. a Dragon, and ſo here, it notes monſtrous, and great creatures in the Sea or at Land, and according to the ſubject matter, it is to bee underſtood of the Whale, Dragon, or Crocodile. The Septuagint, Montanus, Vulgar, Vatablus, and our Engliſh, have it Dragon. Junius, Piſcator, and Lavater, a great Whale. Some Interpreters make it the Crocodile, which is like a Dragon or Serpent, and lives in the Egyptian fens and waters, chiefly in the river of Nile, and may not unfitly bee called the Whale or Dragon thereof. Pharaoh is likened unto this Dragon or Crocodile.

1 The Crocodile is the chiefeſt and greateſt of all that moved in the Egyptian waters, no fiſh, no Serpent, comparable to it, ſo Pharaoh was the chiefeſt and greateſt among all the Egyptians.

2 The Crocodile is cruel and ravenous, ſeeking his prey both in the waters,Dentium & unguium immanitate armatum eſt animal. Franzius. and on the land, being armed with ſharpe claws and teeth, and ſome of them can ſwallow an entire heifer, as Sands reports in his travailes: So the Egyptian Pharaohs were cruel and ravenous; Did not Pharaoh command the mid-wives to kill all the Males of the Hebrews at their birth? and when they would not do it, did not he charge his people to drown them? Exod. 1. and did hee not ſeek his prey in the red Sea, when hee purſued the Iſraelites, going through it.

3 The Crocodile is ſubtle, and uſeth cunning waies to get his prey; he will lye as if aſleep and dead, with his mouth open, to deceive the birds, and paſſengers. Sometimes alſo hee fills his mouth with water, and ſpouts it out in the way, where beaſts and men do paſs, that ſo it being ſlippery they may fall,Franzius in Hiſtoria animalum. and become a prey to him. So the Egyptian Pharaohs were ſubtle and uſed much cunning to make a prey of the people, eſpecially, the Jews, Exod. 1.10. Come let us deal wiſely with them, and how cunning was hee in calling forth his p. 549Magitians, to diſ-credit the Miracles of Moſes and Aaron? chap. 7. & 8.

That lyeth in the midſt of his Rivers.

The Hebrew for Rivers is jeorim, and notes ſuch as are made by the Art and help of man, cut out of ſome great river for to water the land. In Egypt they had ſeldome any rain, but cut Rivers out of Nilus, by which the land was watered according to that, Deut. 11.10. where Canaan is ſaid not to bee like Egypt, where they ſowed their ſeed, and watered it with the foot, that is, they digged trenches and little rivers, and ſo watered Egypt, by the help of their feet, but Canaan was watered from heaven. The Dragons or Crocodiles, lay lurking in theſe ſecurely, and ſo did Pharaoh in his Kingdom, which was full of artificial Rivers.

My River is mine own, I have made it for my ſelf.

The words in the Hebrew ſound thus, Mihi fluvius meus, & ego feci me, To mee is my River, and I have made my ſelf. The Septuagint is, foreign, Mine are the Rivers, and I have made them: that is, mine is Nilus, and all the aquaeducts, or rivulets, cut out of it; but if wee take the words as they bee in the Original, the ſenſe may bee this, To mee is my River, its inſtead of clouds, rain, heaven, God. I have Nilus, which makes my land as fruitful, comfortable, and beneficial unto mee, as all thoſe do the lands of others; if they owe ought to them, I owe as much to Nilus. If wee take the words as tranſlated, My River is mine own, that is, its ſo mine that none can take it from mee, or hinder mee of the benefit of it; here he ſhewed his Pride, Arrogancy, and vain-confidence, for God had in a former Pharaohs time, made Nilus uſeleſſe unto them in Egypt, Gen. 41.55. when the ſeven years famine was, and hee could do it again.

Thoſe words, I have made it for my ſelf, muſt not be ſenſed as if hee made Nilus, for that had its being and flowings p. 550many hundred years before, and the ſpring of it lay unfound out: but the meaning is; I have by my power, wiſdome, and induſtry, made it advantagious to my ſelf and people. I have inriched them and my ſelf thereby, and ſo furniſhed and ſecured my Kingdome, by means of it, that I ſhall neither ſtand in need of,Apriae hec dicitur fuiſſe ſententia ne deum quidem ullum poſſe ipſum de regno ſuo dejicere adeo firme ſibi ipſi conſtabiliviſſe illud videbatur. Herodot. in Euterpe. nor fear any. Herodotus ſaith of this King, whom hee calls Apries, that it was his uſual ſaying, no God could move him out of his Kingdome, he had ſo eſtabliſhed it.

Obſ. 1 God is an open and profeſt enemy unto wicked Kings; Hee proclaims war againſt them, bee they never ſo great, Behold, I am againſt thee Pharaoh King of Egypt. Few are the Kings which abuſe not their authority, they lift up themſelves, oppreſſe the people, oppoſe the intereſt of God, and therefore hee is a declared adverſary unto them, Jer. 25.18, 19, 20, 21, 22, 23, 24, 25, 26. You may ſee, what a multitude of Kings the Lord ſends the cup of fury unto, and draws out the ſword againſt; there was ſcarcely one good King at that time upon the face of the earth. God was againſt them all. Its a dreadful thing for any King to have God denounce war againſt him, hee muſt needs bee conquered, and brought to nothing; for God is the Lord of Hoſts, armed with ſuch power and Majeſty as that there is no withſtanding him, Iſa. 40.10. Hee bringeth Princes to nothing; when they are wicked hee will not ſpare them, though they bee as great as Whales, as Cruel as Dragons, and as cunning as Crocodiles.

Obſ. 2 Wicked Kings are reſemblances of Satan. Pharaoh is here called the Great Dragon, and ſo is Satan, Rev. 12.9. The Great Dragon was caſt out, that old Serpent, called the Devil, and Satan. Dragons are dreadful, ſubtle, and cruel; ſo are Tyrants, ſo is the Devil. The former Pharaohs were Dragons, and ſo called, Pſal. 74.13. Iſa. 51.9. they were enemies to the people of God, ſo are all wicked Kings, ſo is Satan. What were all the perſecuting Emperours, but Dragons? they were lively repreſentations of the Devil, that Great red Dragon; and ſo are all that tread in their ſteps.

Obſ. 3 Princes abounding with outward things, grow ſecure, arrogant, and confident. Pharaoh lay as a Dragon in the midſt of his Rivers, hee was ſecure, fed upon the prey, and ſaid arrogantly enough, and with too much confidence, my River is p. 551mine own: I have water ſufficient in Nilus for the watering of Egypt, I need beg no rain of God, let him give his rain to whom hee will, and I am ſo well fortified by my Rivers, that I fear no power to diſpoſſeſs me thereof, I am happy, and who can make mee miſerable? Here you have the true picture and character of this Egyptian Pharaoh, and in him of all wicked Kings, who in their proſperity forgot God, promiſe much ſafety to themſelves, and truſt in an arm of fleſh.

4 But I will put hooks in thy Chaws.

Here beginnes Gods judgements upon this confident King. God would deal with him, as men do with ſome great fiſh, when the hook is in his jaws, they draw him out of the waters to the dry land, where hee dies: So God would by an occaſion, draw Pharaoh out of Egypt into another land, and with him a great Army of the Egyptians, where they ſhould all periſh. The occaſion was this, as Junius relates it, out of Herodotus, Adiciam or Ariciam King of the Lybians, had put himſelf under the protection of the King of Egypt, becauſe the Cyreneans had invaded ſome part of Lybia, and had ſpoiled King Aricranes of his Government, hereupon Pharaoh was provoked to lead out an Army, in Agrum Cyreniacum, which was the hook God put in his chaws.

The word for Hooks is Chachim from Choach, a Thorne, and metaphorically an hook, ſuch as men bait to catch fiſh withall, Job 41.1. Canſt thou draw out Leviathan with an hook? the whale was too big to be taken with ſuch an Hook, though other fiſhes were not. God had a hook to take and draw out the Egyptian Dragon.

I will cauſe the fiſh of thy River to ſtick unto thy ſcales.

Pharaoh being likened unto the Crocodile, or Sea-Dragon, here his Princes, Nobles, and people, are called fiſh, and likened unto them for their multitude and diſperſion into all parts, and aptneſſe to bee devoured one by another. Theſe ſhould adhere unto Pharaoh as the ſcales do unto a fiſh. Hee p. 552had called Nilus his River, and its ſaid here, The fiſh of thy River. The word for ſcales is kaſkkeſheth from kaſhah, which ſignifies difficult, and the radical letters are doubled, propter vehementem geminationem ſquamarum, which do ſo tenatiouſly cleave together, Avenarius.that its very hard to pierce them. The ſcales of Pharaoh were the Armes that hee bare, 1 Sam. 17.5. the coat of male which Goliah had, on was ſhiron kaskaſſim lorica ſquamarum, a brigandine, or coat of ſcales, that is, made like the ſcales of a fiſh. Such an one its probable Pharaoh had on, and all his people in their armes ſuitable followed him.

I will bring thee up out of the midſt of thy Rivers.

Hee thought himſelf ſo ſecure in Egypt, as that no danger, no miſchief could befall him. Egypt is ſo fenced by nature, having the Sea on one ſide, the vaſt deſert on the other, on the right hand ſuch craggy mountaines, and on the left ſuch Fennes, as that its judged inacceſſible, but however it was in it ſelf, yet God ſaith here, I will bring thee up out of the midſt of thy Rivers, I will draw thee out into thine enemies land, and there thou ſhalt fall.

5 And I will leave thee, thrown into the Wilderneſs.

The Hebrew is, I will leave thee in the wilderneſſe. Nataſh ſignifies to caſt off; ſo to leave, as to have no care of what is left. God would bring this proud confident King into the Cyrenean wilderneſſe, and there leave him to bee a prey unto the enemy, when hee and his Army were ſpread over the wilderneſſe, then they ſhould be deſerted of God, and left to ſpoil.

Thee, and all the fiſh of thy Rivers.

As a fiſh drawn out of the water, left upon the land, dies, and becomes a prey, ſo ſhould the King of Egypt, and the Egyptians.

p. 553Thou ſhalt fall upon the open fields, thou ſhalt not bee brought together, nor gathered.

Thine Army ſhall bee ſo beaten, routed, and overthrown, as no one part of it ſhall bee joyned to another, there ſhall be no rallying, no recruiting; no gathering up for burial, but all ſhall bee meat for the beaſts of the field, and for the fowls of Heaven. Some fiſhes when they are drawn out of the waters, are taken up, much uſe is made of them; others are thrown away, Mat. 13.48. but here they were ſo bad, that all ſhould bee thrown to the beaſts, and birds of prey.

Obſ. 1 When God is wroth with Princes and people, he makes and takes occaſions to execute his judgements upon them. Pharaoh and his people, had ſinned greatly againſt God, and hee ſtirred up the Cyreneans to invade their neighbour countrey, the Lybians. Whereupon, hee and his are drawn out to warre, and fall thereby. He and his thought to live ſecurely in Egypt, but God had hooks to draw them out, and judgements to inflict upon them being ſo drawn out. The Elder Pharaoh in Moſes daies, having greatly provoked God, by deteining the Jews in Egypt, God made an occaſion, by dividing the waters of the red Sea, for him to follow them, and then hee, and his being in the red Sea, took occaſion to bee avenged on him, by cauſing the waters to ſwallow up him and all his hoſt, Exod. 14. God drew Zerah, with his huge hoſt of one thouſand thouſand and three hundred Chariots, out of Ethiopia unto Mareſha, which was a City in the Tribe of Judah, Joſhuah 15.44. and there hee ſmote the Ethiopians, and overthrew them, 2 Chron. 14. God made Ramoth in Gilead an hook to draw out wicked Ahab, to war againſt the Syrians, and when hee was there, hee was ſlain, and his army wholly routed, 1 King. 22. God wants not hooks to draw Leviathans, Dragons, and Crocodiles, out of their holes, fens, or rivers, nor ſwords to peirce them when they are drawn out. Hee had hooks for Hamilton, and the late King of Scots, to draw them into England, and judgements to inflict upon them being come p. 554forth, for their iniquities. Let great and ſmall take heed how they offend the Lord, hee hath hooks enough, and can make new if hee want them, to drag ſinners out of their lurking holes, and vials of wrath to poure out upon them, being haled out.

Obſ. 2 In thoſe actions men do freely, the wiſe providence of God, acts powerfully, and accompliſheth his deſignes. Pharaoh and his ſubjects, go out freely to war againſt their enemies, yet God had a hook in their chaws, and drew them toth at work. Rhehoboam freely refuſed the counſel of the wiſe men, and freely followed the counſel of the young men, yet Gods hand was in theſe actions, his hook was in his chaws, 1 King. 12.15. The cauſe was from the Lord. Rhehoboam carried on freely his own deſign, and God powerfully carried on his, though Rhehoboam diſcerned it not, neither aimed at it. God ſent the Aſſyrians againſt the Hypocritical Jews, hee charged him to take the ſpoil, and tread them down like mire in the ſtreets. Hee came freely, though Gods hook were in his noſtrils, hee came to do his own will, not Gods, that hee aimed not at, for hee meant not ſo, his heart did not think ſo Iſa. 10.6, 7. yet Gods providence over-ruled ſo, that he did the work of God. This is a great myſtery, all wicked men act freely, drive on their own intereſts, yet God powerfully moves in theſe actions, brings to paſs, his own purpoſes, and counſells, and that without ſin.

Obſ. 3 The Counſels and ſtrength of Princes and Armies, comes to nothing, where God doth not aſſiſt but deſert. I will leave thee thrown into the wilderneſſe, thee and all the fiſh of thy River, thou ſhalt fall. Pharaoh was a great Dragon, wiſe, and ſubtle, hee had wiſe Counſellors, ſtrong Souldiers, a great Army, but neither their Counſel nor ſtrength ſtood them in ſtead; when God had drawn them into the field, he left them, and they fell. Humane wiſdome and ſtrength, can do nothing without God. Saul had a great Army, all Iſrael were gathered together, to fight againſt the Philiſtims, but did they prevail? no, they fled, and fell down before their enemies, and what was the reaſon? Saul tells you, 1 Sam. 28.15. The Lord is departed from mee, hee is neither with mee, nor mine Army, all Iſrael can do nothing againſt p. 555uncircumciſed Philiſtims, when God had forſaken them. Jeroboam had an Army of eight hundred thouſand men mighty men of valor, Abijah meets him with an Army of four hundred thouſand, even half ſo many, and ſlew of Jeroboams Army five hundred thouſand. They were ſtrong men on that ſide, and two to one, yet more fell by an hundred thouſand than Abijahs Army conſiſted of. And what was the cauſe hereof? 2 Chron. 13.3, 12. The cauſe was, God was with them, Behold God himſelf is with us, for our Captain, he guides us, and girds us with ſtrength ſaid Abijah. Jeroboam by his golden Calves, had driven God from him, ſo then, where God is not, there can bee no ſucceſſe, 1 Sam. 2.9. by ſtrength ſhall no man prevail; Let men have ſtrong horſes, ſtrong Armes, ſtrong bodies, ſtrong Counſels, ſtrong Armies, ſtrong treaſures, if they have not El-ſhaddai, the ſtrong Almighty God with them, all their ſtrengths will prove weakneſſe, wee have ſeen this made good in our daies moſt eminently.

Obſ. 4 God in his juſt judgements brings Princes and Armies who confide in an arme of fleſh, to open ſhame and utter ruine; Thou ſhalt fall in the open fields, thou ſhalt not bee gathered nor brought together, thou ſhalt lye unburied and be meat for beaſts and fowles. This Egyptian great Dragon, and all the fiſh of his Rivers were ſuch as God caſt out for naught, and gave to bee meat to Kites, Crowes, Vultures, Dogs, Swine, and wild beaſts, their ſhame was open, their end was miſerable. Pharaoh that intreated the Iſraelites ſo cruelly, did not God bring him to open ſhame, and his great Army? did hee not drown this Dragon, and all adhered to him in the deeps? did hee not give their Carkaſſes to bee meat to the Sea-Dragons, and Sea-Leviathans? Abſolom and his Army met with ſhame, ſcorn, and miſery enough, 2 Sam. 18. Jehoiakim was buried with the burial of an Aſſe, Jerem. 22.19. that is, hee had no burial, but was caſt out, to ſhame, ſcorn, and feeding of birds, and beaſts.

p. 5566 And all the inhabitants of Egypt ſhall know that I am the Lord.

In this verſe the Event of the former judgement upon Pharaoh and his Army, is laid down, together with the cauſe thereof; the Event is this, the Egyptians ſhall ſee, that the Counſels and confidences of Princes are vain, that they are not Maſters of deſignes, to carry them on, and make them ſucceſſeful according to their mindes and wills, but that the great God of heaven and earth over-rules all, blaſting or proſpering, the greateſt undertakings at his pleaſure, and ſo ſhall acknowledge him to be the Lord.

Becauſe they have been a ſtaffe of reed to the houſe of Iſrael.

Here the cauſe is rendred of Gods ſo dealing with Pharaoh and his Army, viz. becauſe they were unfaithful to the houſe of Iſrael, and prejudicial. The word for ſtaffe is, Miſhneneth, from foreign to lean upon, becauſe men that are weak, do lean and reſt upon their ſtaves, and metaphorically its put for ſtay, hope, confidence, 2 Sam. 22.19. The Lord was my ſtay, its Miſhan, or Miſhgnan, my ſtaffe, that is, my ſtay, my hope, my confidence.

The Jewiſh ſtate being feeble in its latter daies, entered into Covenant with the Egyptians, and leaned upon them, as on a ſtaffe, for help againſt its own weakneſſe, and others violence, but Egypt proved a ſtaffe of reed.

The word for Reed is foreign kaneh, whence our Engliſh word, a Cane; Egypt did abound with reeds and Canes, eſpecially the banks of Nilus, where its probable the little Ark which contained Moſes was laid, for its ſaid, Exod. 2.3. ſhee laid it in the flaggs by the rivers brink. Flaggs and reeds did grow there. The Egyptians here, and in other places, are compared unto them.

1 Reeds have nothing ſolid or ſubſtantial in them; They are hollow, empty things, or ſome ſlight matter in them, if you truſt to them they will deceive you. Such were the p. 557Kings of Egypt, and the Egyptians, they had no ſolidity in them, Iſa. 19.11. Surely the Princes of Zoan are fooles, the Counſel of the wiſe Counſellors of Pharaoh is become bruitiſh: their Counſels were not ſolid, they had no faithfulneſſe in them, they oft promiſed to help the Jews but did not, they failed them, Iſa. 30.2. all the ſtrength of Egypt, was but as a ſhaddow, their help was vain, and to no purpoſe, verſ. 7. and its ſaid Pharaoh King of Egypt is but a noiſe, Jer. 46.17. like a hollow Cane without ſubstance. The Jews expected help from Egypt, they leaned upon Pharaoh and his forces as on a ſtaffe, but hee and they deceived him; ſo that they complained at laſt, ſaying, Our eies failed for our vain help, in our watching, we have watched for a Nation that could not ſave us, Lamen. 4.17. they earneſtly waited for help, they relyed wholly upon Egypt, and Egypt did wholly fail them.

2 A Reed is a weak thing and blows this way and that way as the wind blows; Mat. 11.7.Baculus fuit in premiſſione ſed arundimens in ſolutione, Pintus. What went yee out into the wilderneſs to ſee? a reed ſhaken with the winde, an inconſtant, weak, flexible thing; John was no ſuch man, but the Egyptians were, Iſa. 31.3. The Egyptians are men, and not God, they are mutable, uncertain, turning every way for their own advantage, they made leagues with the Jews, held correſpondence with them, and at their pleaſure violated them again.

3 A Reed Eaſily breaks, and when it breaks, it indangers thoſe that lean upon it: The ſplinters and ſhivers run into the hand and ſhoulder, verſ. 7. and ſo non ſolum deludit, ſed etiam laedit, it not onelyonly deceives, but damnifies; ſuch were the Egyptians, they drew the Jews into ſinful leagues with them, and by that means to ſinful Marriages, and ſinful Worſhip with them. Lavater tells us that the Egyptians perſwaded Zedekiah to break with Nebuchadnezzar, unto whom hee was tributary, promiſing him help to recover former liberty, which Zedekiah attempting, proved ruine to him, and the whole Nation; ſo that the Egyptians were a piercing reed unto them. Rabſhakeh knew what the Egyptians were, when hee ſaid to Hezekiah, Behold, thou truſteſt upon the ſtaffe of this bruiſed reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it; ſo is Pharaoh King of Egypt unto all that trust in him, 2 King. 18.21

p. 5587 When they took hold of thee by thy hand.

When the Jews looked towards Egypt, and ſent their Embaſſadors thither for help, Ezek. 17.7, 15. they took them by the hand, and the Egyptians promiſed to do great things for them, and they came with an Army out of Egypt to helpe them againſt Nebuchadnezzar, Jer. 37.5. from whom they had ſolicited the Jews to revolt, but what was the iſſue? it follows in the next words.

Thou didſt break and rent all their ſhoulder.

Nebuchadnezzar being before Jeruſalem, raiſed his ſiedge, and haſted to incounter with the Egyptian Army, which returning back into Egypt, cauſed Nebuchadnezzar to return to the ſiedge, which hee continued without any further interruption by the Egyptians, till hee took and burnt the City, and carried away the Jews to Babylon, Jer. 37.5, 7, 8. they leaned upon Pharaoh and his Army, to ſecure them againſt Nebuchadnezzar, but hee failed them, and ſo brake and rent their ſhoulder, that is, did them much harm, and grieved them exceedingly; as a man that leans upon a ſtaffe, and it breaking runs into his fleſh, ſhatters his ſhoulder bone in peices, he is much damnified and grieved.

And when they leaned upon thee thou brakeſt.

The Hebrew word for breaking here, is, Tiſhſhaber, the former terutz from razaz foreign which ſignifies to ſhake, bruiſe, or break, but not altogether. Shabar notes a total breaking, a fragmentation, breaking into pieces, the ſenſe is, the Egyptians did utterly fail, and diſappoint the Jews, who relyed altogether upon them.

And madeſt all their loines to be at a ſtand.

The Septuagint tranſlate the words thus, foreign, thou haſt broken all their loines. The Vulgar p. 559is, Diſſolviſti omnes renes eorum, thou haſt looſened all their loines, thou haſt filled them with fears and faintings, and cauſed their ſtrength to fail, but our Tranſlation is according to the Hebrew, if wee read the words thus, and madeſt all their loines to stand, thou haſt made them to withdraw their confidence in thee, finding thee a broken ſtaffe, and to truſt unto their own ſtrength, and ſtand upon their own leggs, they gird up their own loines, look to themſelves, and truſt no more to thee.

Obſ. 1 God by his judgements makes himſelf known to Heathens, and to acknowledge him to bee another kind of God, than their Idol gods. And all the inhabitants of Egypt ſhall know that I am the Lord; That I rule, and over-rule all actions, and do whatever I pleaſe in heaven or earth.

Obſ. 2 The ruine of Princes and their Armies, is their ſins and wickedneſs. Pharaohs pride and perfidiouſneſſe, cauſed the Lord to leave and overthrow him and his in the wilderneſs, to give them to bee meat to the beaſts of the field and fowls of heaven; hee thought no power could over-power him, hee was unfaithful to the houſe of Iſrael, and deceived them, truſting to him for aide, and becauſe of theſe things, the Lord poured out vials of wrath upon him. Zedekiahs perfidiouſneſſe brought ſword and fire upon Jeruſalem, blindneſſe, captivity, and chaines upon himſelf.

Obſ. 3 Its neither pleaſing to God, nor ſafe for Gods People, to relye upon Heathens, and wicked ones for help in their ſtraits and fears. The houſe of Iſrael relyed upon the Egyptians, and this pleaſed not the Lord, neither was ſafe for them, Iſa. 31.1. Woe to them that go down to Egypt for help, and ſtay on horſes, and truſt in Charets, becauſe they are many, and in horſemen becauſe they are very ſtrong: but they look not to the holy one of Iſrael, neither ſeek the Lord; the Jews looked to the ſtrength of Egypt, and not to the ſtrength of God, and therefore a woe is denounced againſt them, God was provoked thereby, and hee would bring evil upon them, and ſaith, that the helped and helpers ſhould both fall and fail together▪ verſ. 3. yea, hee tells the Jews, chap. 30.3. that the ſtrength of Pharaoh ſhould be their ſhame, and their truſt in the ſhaddow of Egypt, their confuſion. When Aſa relyed on p. 560the King of Syria, and not on God. Hanani the Prophet told him hee had done fooliſhly, and that thence forward he ſhould have warre, 2 Chron. 16.7, 9. Gods people ſhould truſt in God alone, who is all-ſufficient for them, and not in an arm of fleſh. Idolaters, prophane, and wicked ones, are ſeldome cordial to Gods people, how can they help the Church of God in earneſt, which they hate moſt heartily. The Egyptians loved not the Jews, and therefore they ſmarted, for ſeeking their help, and truſting to them for help.

Obſ. 4 That thoſe mediums men expect comfort and help from, do oft wound them and prove their ruine. The houſe of Iſrael leans upon Pharaoh and the Egyptians for relief and aide, againſt the Babylonians, and what did they? break and rend all their ſhoulder, and diſſolve their loines; they failed them, and this proved the renting of the Jewiſh ſhoulder, the breaking of them in peices, and total diſſolving of their Kingdom; they were to them as a ſtaffe, to a weak, infirm man, he leans hard upon it; that ſuddainly breaks, runs into his arme and ſhoulder, and ſo falling down wounded, hee riſes no more, that hee truſted to, wounded and ruined him. This falls out oft, that mens confid…nces are their confuſions. The things they truſt to, and lean upon, are thornes unto them. Ahaz places his hope in Tiglath-pilnezer; when the Edomites invaded Judah, hee is ſent for, comes, and what then? hee diſtreſſed him, and ſtrengthened him not, 2 Chron. 28.20. hee was baculus arundineus unto him. Benhadad had great confidence in Hazael, but hee proved his ruine, 2 King. 8.8, 15. he made a prey of him and his Kingdome at once. In Obadiahs propheſy, v. 7. its ſaid, the men of thy bread have laid a wound u…der thee, that is, thoſe Edom was familiar with, confided in looked for much comfort from, even they, wounded her, they laid ſnares, and traps for her, they became inſtruments of her ruine.

Obſ. 5 Diſ-appointments by, and harmes from others, do make men wary, and look to themſelves. When the Egyptian reed brake and wounded the Jews, then their loines were made to ſtand, then they recalled their ſpirits from the Egyptians, and ſet themſelves to ſecure themſelves againſt the Babyloniſh forces. While men truſt to others, they are p. 561uſually negligent in their counſels and actions, but when they ſee others fail them, and feel they have wounded them, then they muſter up their ſpirits, then they conſult, watch, and act more vigorouſly.

Verſ. 8 Therefore thus ſaith the Lord God, behold, I will bring a ſword upon thee, and cut off man and beaſt out of thee.

9 And the land of Egypt ſhall be deſolate and waſte, and they ſhall know that I am the Lord: becauſe he hath ſaid, the river is mine, and I have made it.

10 Behold, Therefore I am againſt thee, and againſt thy rivers, and I will make the land of Egypt utterly waſte and deſolate from the towre of Syene, even unto the borders of Ethiopia.

11 No foot of man ſhall paſs thorough it, nor foot of beaſt ſhall paſs thorough it, neither ſhall it be inhabited forty years.

12 And I will make the land of Egypt deſolate, in the middeſt of the Countries that are deſolate, and her Cities among the Cities that are laid waſte, ſhall be deſolate forty years, and I will ſcatter the Egyptians among the Nations, and will diſperſe them through the Countries.

In theſe verſes you have clearly laid before you theſe particulars.

1 The judgement God would bring upon Egypt, viz. the ſword, v. 8.

2 The Effect or Event of this ſword, utter vaſtation, v. 8, 9. and diſperſion, v. 12.

3 The Extent of this vaſtation, v. 10.

4 The Duration of the ſame, v. 11, 12. which is forty years.

5 One special cauſe thereof repeated, v. 9. which is the pride of the King of Egypt.

8 I will bring a ſword upon thee.

Sword in Scripture, imports ſometimes power, as Exod. 18.4. God delivered mee from the ſword of Pharaoh, ſaith Moſes, p. 562that is, from the power of Pharaoh: ſometimes, great ſorrows, as Luke 2.35. a ſword ſhall pierce through thine own ſoul, that is, the Mockings, reproaches, and evil uſages; Mary and Chriſt ſhould meet with in the world, ſhould be as a ſword in the heart of Mary, and fill her with ſorrows: ſometimes its put for the word of God, as Eph. 6.17. the ſword of the ſpirit, which is the word of God, which in the Grammatical conſtruction, may refer to ſpirit, but then the ſenſe is not ſo clear, for what then ſhall bee the ſword? its better therefore to read thoſe words, foreign, which thing, is the word of God: ſometimes for diviſion, as Matth. 10.34. I came not to ſend peace but a ſword, that is, diviſion, ſo Chriſt expreſſes it, in Luke 12.51. and ſometimes war, and the Evils attend it, ſo its to bee taken here. God would bring the Babylonian Army, Nebuchadnezzar with all inſtruments of warre, upon Pharaoh, and his land.

And cut off man and beaſt out of thee.

God would deal ſeverely with Egypt, not only man ſhould bee cut off, but even the beaſts alſo. They had not ſinned, and God did not puniſh the beaſt in deſtroying of them,Dum jumenta tolluntur, non tam ipſa puniuntur; quam homo corum privatione plectitur. Paraeus. but he puniſhed their owners, in depriveing them of their beaſts, who had made them ſerve their luſts. Egypt abounded with men and Cattle, and the Egyptians being wicked, and given to luxury, God brought that ſad judgement upon them, viz. the ſword, which ſpared neither man nor beaſt.

9 The land of Egypt ſhall bee deſolate and waſte.

Egypt was a fruitful and pleaſant land, flowing with Milk and Honey, Numb. 16.33. but here the Lord threatned to make it deſolate, and waſte. The Hebrew is, it ſhall bee for a deſert, and a reproach, the wars ſhould conſume all, Cities. Villages, men, beaſt, ſo that it ſhould bee a reproachful wilderneſs? ſtript of all its glory and ornaments.

p. 563And they ſhall know that I am the Lord.

When I ſhall have brought in a potent enemy upon them, and laid all waſte, then they ſhall know there is one greater than Pharaoh, and the Egyptians, to whom belongs the right of lands and rivers.

Becauſe he hath ſaid the River is mine, and I have made it.

Here the Cauſe is ſpecified, why the Lord would deal ſo ſeverely with Egypt, becauſe Pharaoh was ſo proud and arrogated ſo much to himſelf, hee challengeth Nilus to be his, and that hee by his Art and induſtry had made it ſo beneficial to all Egypt. Theſe words were ſpoken to in the third verſ.

10 I am againſt thee, and againſt thy rivers.

In the third verſe its ſaid, Behold I am againſt thee Pharaoh King of Egypt, and here I am against thee, and thy Rivers, hee was proud of, and confident in his rivers, that they would fertilize his land, and ſecure him from enemies, but God was againſt him and them, and diſappointed his confidences.

I will make the land of Egypt utterly waſte.

The Hebrew is, Lechorvoth choreu, The ſolitudes of ſolitarineſſe, or the waſtings of waſte, that is, exceedingly waſte, there ſhall bee nothing conſiderable left therein, it ſhall be as a dry wilderneſſe.

From the Tower of Syene, even unto the border of Aethiopia.

Solinus makes Syene to bee in the front of Egypt, between Nilus and the Red-Sea, but others finde it to bee in the utmoſt parts of Egypt Southward, five thouſand furlongs above Alexandria. Pliny reports, under the Tropick of Cancer, p. 564where, at mid-day of the Solſtice, bodies have no ſhaddows. Sands alſo in his Travailes,Pliny natur. hiſtor. l. 2. c. 73 places it above Thebes, and under the Tropick of Cancer, affirming that there was a Well of marvailous depth in it, which was filled with light at the ſummer Solſtice.Sands trav. l. 2 mihi p. 111. Its now called Aſna. Bonfrerius ſaith, its a City of Egypt, in extremitate Thebaidis & confinio Ethiopiae, in the utmoſt part of Thebais, and in the borders of Ethiopia. In Hebrew the word is, Seuneh, in the Septuagint Sune, therein was a Tower to defend from enemies they bordered upon, or for other uſes.

Even to the border of Ethiopia.

Theſe words will not afford good ſenſe, ſo wee take Ethiopia as it is commonly taken, for if the deſolation were but from Syene to Ethiopia, that was inconſiderable, they being near together, yea, ſo near that Syene diſterminated them. Its improper to ſay, England ſhall bee deſtroyed from Barwick to Scotland. The word in Hebrew for Ethiopia, is Cuſh, which in ſacred Scripture doth not alwaies note Ethiopia in Africa, though frequently it doth, for Gen. 2.13. The name of the ſecond river is Gihon, which there is ſaid to compaſs the whole land of Ethiopia, or Cuſh, this cannot bee the African Ethiopia; for Gihon ran not that way, it was the Oriental Ethiopia, of which Moſes wife was, Numb. 12.1. Miriam and Aaron spake againſt Moſes, becauſe of the Ethiopian woman whom hee had married. The Hebrew is, the Cuſhite, this woman was Zipporah, the daughter of Jethro, the Son of Revel the Midianite, Exod. 2.15, 18.21. chap. 3.1. ſo then the Midianites were the Oriental Cuſhites, or Ethiopians of Aſia, of this ſort its probable were thoſe Ethiopians that came againſt Aſa, 2 Chron. 14.9. Zerah the Ethiopian came with one thouſand thouſand, it had been too far a journey, for ſo many to have marched out of the African Ethiopia. Toſtat. upon the place ſaith, the Ethiopians dwelt not onelyonly in Africa, but in Aſia alſo. Torncellus and others, make this Ethiopia out of which Zerah came, to bee the land of Midian. The word Cuſh ſaith Junius upon the ſecond of Geneſis, comprehends the three Arabiaes, both the Ethiopiaes, and all the Meridian p. 565coaſt. The ſenſe of our Prophet is, that all Egypt ſhould bee laid waſte, even from Syene, in the borders of the African Ethiopia, to Arabia and Midian, which are Cuſh, viz. the Oriental Ethiopia.

11 No foot of man ſhall paſs thorough it, nor foot of beaſt ſhall, &c.

By theſe and ſuch like ſpeeches, great deſolation is ſet forth unto us, wee muſt not take the words ſo ſtrictly, as if no man or beaſt ſhould bee found or left in Egypt, but it ſhould bee ſo waſted, that trading ſhould ceaſe, there ſhould not bee ſuch markets, fairs, and merchandiſeing in her as was before, men ſhould not mind comming to Egypt, nor have occaſion to paſs thorough it, few men or beaſts, yet ſome ſhould bee there.

Neither ſhall it be inhabited forty years.

After the taking of Tyrus by a long ſiedge, Nebuchadrezzar had Egypt given him for that ſervice, which was in the ſeven and twentieth year of the Jews captivity, verſ. 17. ſhortly after hee made war upon it, ſpoiled it, of man, beaſt, and all its glory, and ſo it continued till the Babyloniſh captivity ceaſed, which was ſome forty or three and forty years after. There be different opinions among Expoſitors concerning the beginning of theſe forty years, and their ending. Ʋid. Junium.

12 In the midſt of the Countries that are deſolate,

Nebuchadrezzar made many Countries deſolate, according to the word of Jeremy ch. 25.9. and among thoſe, Egypt was one, ſo the words in the midſt are to be underſtood.

And her Cities among the Cities, that are laid waſte.

As Egypt was fertile, ſo populous, and abounded in great Cities, Lavater informes us, that in the time of King Amaſis, p. 566it had twenty thouſand Cities. How many, or how great ſoever, they were laid waſte by the Babylonian Army, and that fourty years.

I will ſcatter the Egyptians among the Nations.

Where wars come, many are conſumed by the ſword, ſome are famiſhed, ſome devoured by the Plague, and other diſeaſes, and doubtleſſe though many Egyptians periſhed by ſuch means, yet ſome eſcaped, and thoſe God ſcattered, and drave into other Countries.

Obſ. 1 Wars and the diſmal effects of them are the juſt judgements of God upon perfidious Princes. Pharaoh had deceived the Jews, they leaned upon him for help, but hee was a broken reed unto them: Therefore behold I will bring a ſword upon thee, and it ſhall bee ſharpe, I will cut off man and beaſt out of thee: Thou occaſionedſt my people to bee cut off, through thy unfaithfulneſſe, and I will cauſe thee and thine to bee cut off through my fury. Warres are dreadful, but they are appointed, ſent, and ordered by God, where-ever they come.

Obſ. 2 Such is the efficacy and ſeverity of Gods judgements, as that nothing can ſtand before them▪ or ſecure againſt them. Egypt had ſtrong Cities, great Rivers, was well peopled, abounded in horſes and charets, Iſa. 31.1. yet the land of Egypt ſhall bee deſolate and waſte. Gods judgements would cut off man and beaſt, deſtroy her Cities, and in effect dry up her Rivers, they ſhould bee made uſeleſſe. Egypt ſtrugled to defend and ſecure her ſelf, but it availed not, Jerem. 46.11. Go up into Gilead, and take balm, O virgin, the daughter of Egypt, in vain ſhalt thou uſe ſo many medicines, for thou ſhalt not bee cured. Egypt was yet a virgin, unconquered, and ſhee is bid to go to Gilead, where the moſt pretious and ſoveraign balm was, and to take thereof, that is, to uſe the beſt means ſhee could finde out, to prevent her raviſhing and deſtruction, and when ſhee had tryed one means, and another, many medicines, all were vain, her wound was incurable, ſhee had dealt deceitfully, with the Jews, and lift up her ſelf againſt the Lord, robbing him of his glory, whilſt p. 567ſhee ſaid, The river is mine, I have made it for my ſelf. Gods judgements were of that power, and ſo ſevere, as Jeruſalem with all her art and means could not prevent them, or protect her ſelf from them, Jer. 2.22. Though thou waſh thee with nitre, and take thee much ſoape, though thou haſt many excuſes, ſhifts, pretences, for what thou doeſt, though thou ſend to Egypt for help, though thou faſt and pr…ieſt, theſe things ſhall do thee no good, thine iniquity is marked before mee, and my judgements muſt come, and lay thee waſte, yea, utterly waſte.

Obſ. 3 Gods judgements are often univerſal and ſweeping. God would lay Egypt, univerſally waſte, and deſolate, and that from one border to another, from the Tower of Syene to Arabia, within which bounds all Egypt was comprehended, Jer. 12.12. The ſpoilers are come upon all high places through the wilderneſſe, for the ſword of the Lord ſhall devour from one end of the Land, even to the other end of the Land, no fleſh ſhall have peace; The Chaldeans were Gods inſtruments, hee put the ſword in their hand, which did eat and devout from one extream part of the Land to another, no place ſo ſtrong, ſo ſecret, but the ſword found it out and ſpared neither things nor perſons, the judgement was ſo univerſal, that no fleſh had peace, that is, none of the Jewiſh nation, the terror of the ſword was every where, Zeph. 3.6. I have cut off the Nations: their towers are deſolate, I made their streets waſte, that none paſſeth by: Their Cities are deſtroyed, ſo that there is no man, that there is no inhabitant. God ſwept away from the Heathens, their Towers, their ſtreets, their Cities, their men, expecting his people would have learned to fear him, received inſtruction, and prevented an univerſal judgement at leaſt, v. 7. but they roſe early and corrupted all their doings, as Gods Mercies had not, ſo his Judgements did not do them good: Therefore hee complains thus; Jerem. 44.7, 8. wherefore commit ye great evils againſt your ſouls, to cut off from you man and woman, child and ſuckling out of Judah, to leave you none to remain, in that you provoke mee to wrath with the works of your hands; they put God upon an univerſal judgement, by their univerſal wickedneſs.

Obſ. 4 That the times of Kingdomes flouriſhings, and Kingdomes deſolations, are in the hand of God, hee ſets the bounds p. 568and periods, for their Prosperity, and their Adverſity. Hee ſaid, The land of Egypt ſhall bee deſolate, hee put an end to its glory and greatneſſe, hee ſet the time how long it ſhould proſper, and when that time was come, and it brought to deſolation; hee determined the time how long it ſhould lye in that deſolate condition. It ſhall not bee inhabited forty years: the Cities of it ſhall bee deſolate forty years, Iſa. 23.15. Tyre, as it had its time for reigning, ſo its ſeventy years for ſuffering: the ſame proportion of years, the Lord allotted unto the kingdome of Judah, and to diverſe Nations; Jerem. 25.11. God put an end to their dominion, and determined the time of their ſubjection, which was ſeventy years ſervice unto the King of Babylon. The life and death of States is in the hand of the Lord, to lengthen and ſhorten at his pleaſure. Some ſtates flouriſh, four hundred, ſome five hundred, ſome ſix hundred years, and then they are made deſolate, for their forty, their ſeventy years, or more, as ſeems good unto the Lord, Dan. 2.21. Hee changeth times and ſeaſons, hee removeth Kings from their glory and greatneſſe, and throws them into obſcurity, what time he hath determined for them.

Obſ. 5 In time of wars people are driven from their friends, habitations, and countries. When the ſword came upon Egypt, the Egyptians were ſcattered among the Nations, and diſperſed through the Countries. God made uſe of them abroad, to declare their own miſery, and his juſtice. Its a ſad thing to bee amongſt ſtrangers, whoſe language is not underſtood; to bee expoſed to the ſcornes, frownes, and harſh uſage of enemies, the ſmoak of ones own country, is better than the fire of another. Many in our late warres, have met with this great evil, and can experimentally tell you, what it is to bee driven out of their own Country and habitations, into forrein ones.

Verſ. 13 Yet thus ſaith the Lord God, at the end of forty years will I gather the Egyptians from the People whither they were ſcattered.

14 And I will bring again the Captivity of Egypt, and will cauſe them to return into the land of Pathros, into the land of their habitation, and they ſhall be there a baſe kingdom.

p. 56915 It ſhall be the baſeſt of the Kingdoms, neither ſhall it exalt it ſelf any more above the Nations: for I will diminiſh them, that they ſhall no more rule over the nations.

16 And it ſhall bee no more the confidence of the houſe of Iſrael, which bringeth their iniquity to remembrance, when they ſhall look after them: but they ſhall know that I am the Lord God.

Theſe verſes are a Promiſe of Mercy to the Egyptians, where comes into conſideration,

1 The Time when this mercy ſhall be, at the end of the forty years.

2 The Mercy it ſelf, which is double,

1 Revocation. v. 13.

2 Reſtitution of their Kingdome, v. 14, 15. where the nature of the Kingdome is ſet forth, it ſhall be baſe, &c.

3 The End and aime of God in ſo doing, which is two-fold.

1 That Egypt may bee no more the confidence of the Jews.

2 Acknowledgement of God, v. 16,

13 At the end of forty years will I gather the Egyptians.

The Egyptians being notorious idolaters, confiding in their own ſtrength, were ſcattered among the Nations, where they wandred, and lived without hope of ſeeing their own Country, and becomming a people or Kingdome again; but the Lord out of his abundant goodneſſe, beyond theirs, and others▪ expectation, promiſeth, that after forty years expired, he would gather them, where ever they were ſcattered. Forty years, he would exerciſe them wi…h captivity, and thoſe hard things accompanied the ſame,No vocab…r olim ca c…s Egypti qua… poſtea ab A…xandro magn… reſtaurata, …jus nomen accepit. Maldonat. but at the end thereof, hee would ſhew them mercy. This is that Jeremy ſpeaks of, chap. 46.25, 26. The Lord of Hoſts, the God of Iſſael ſaith, behold, I will puniſh the multitude of No, that was a great City in Egypt, afterward called Alexandria, and Pharaoh, and Egypt, with their gods, and their Kings, even Pharaoh, p. 570and all them that truſt in him; that was Johanan, and all the Jews who fled into Egypt for ſafety, contrary to the mind and counſel of Jeremy, chap. 42.19, 20, 21, 22. and I will deliver them into the hand of thoſe that ſeek their lives, and into the hand of Nebuchadrezzar King of Babylon; and into the hand of his ſervants, here you have the judgement of God upon Egypt, Egyptians and the Jews truſting in them, but now what followes? And afterwards it ſhall bee inhabited as in the daies of old, after forty years ſuffering, Egypt ſhould receive her ſcattered ones, and become a Kingdome again.

14 And I will bring again the captivity of Egypt.

Here the abſtract is put for the Concrete, Captivity for Captives; ſo you have it Jerem. 48.47. I will bring again the captivity of Moab, and Ezek. 39.25. I will bring again the captivity of Jacob, that is, the Captives of Jacob, the Captives of Moab, and the Captives of Egypt, or Egyptian Captives.

And will cauſe them to return into the land of Pathros.

Maldonate makes Pathros a City, towards the South borders of Egypt, furtheſt off from Chaldaea. Bonfrerius judges it to bee that City in Egypt called Babylon, but here its called, The Land of Pathros, and Jerem. 44.1. The Country of Pathros, where the Jews which fled into Egypt dwelt; and though it were diſtinct from Egypt, Iſa. 11.11. for its ſaid there, God ſhall recover his People from Aſſyria, from Egypt, and from Pathros, yet it was in the land of Egypt, Jerem. 44.15. The Jews dwelt in the land of Egypt in Pathros. Junius conceives this Country to bee near unto Arabia Petraea, and by Jerome it was reputed formerly to be Nemus Arabiae, a wood of Arabia. Pathros its moſt probable, was ſo called from Pathruſim, the Son of Miſraim, Gen. 10.14. as all Egypt was called Miſraim from the father, ſo might ſome part be called Pathros from the Son, viz. that part lay between the Red-Sea, and the Mediterranean Sea, and as God had carried them out that way, ſo he would bring them again the ſame way.

p. 571Into the land of their habitation.

The Hebrew for Habitation, is Mecuratham, Negotiationum tuarum, the land of thy tradings, where they did buy and ſell, for the word is from Machar to ſell, and deliver wares to others. Piſcator hath the words thus, into the land of their commerce. The Egyptians dealt in fine linnen, broidered works, flax, ſilk, and other rich commodities, now God would bring them into the land of their trading again.

Obſ. 1 The goodneſſe and mercy of God extends to heathens, he hath a care of them in their Captivity, and after they have ſuffered his appointed time, hee will ſhew kindneſſe to them: The Egyptians after forty years ſcattering, ſhall bee gathered, Iſa. 19.23, 24, 25. In that day ſhall there bee an high way out of Egypt to Aſſyria, and the Aſſyrian ſhall come into Egypt, and the Egyptian into Aſſyria, and the Egyptians ſhall ſerve with the Aſſyrians. In that day ſhall Iſrael bee the third, with Egypt, and with Aſſyria, even a bleſſing in the midſt of the Land, whom the Lord of Hoſt ſhall bleſs, ſaying, bleſſed be Egypt my People, and Aſſyria the work of my hand, and Iſrael mine inheritance; The Aſſyrians, Egyptians, and Iſraelites, had their daies, and times of ſuffering, and God had his daies and times of ſhewing mercy to thoſe Heathen Nations, as well as to Iſrael. Its bleſſed bee Egypt my People, and bleſſed be Aſſyria, the work of my hand, and bleſſed be Iſrael mine inheritance.

Obſ. 2 The afflictions of nations and Perſons, may be long, yet not without end; they may ſuffer ſeven and ſeven years, yea twenty, thirty, fourty years together, which is a long time, and then ſee an end of their ſuffrings. At the end of forty years, will I gather. &c. the Egyptians were Captives forty years, to the King of Babylon, the Iſraelites were in bondage to the Philiſtims forty years, Judg. 13.1. and then there came an end of their ſlavery; they, and many other Nations, were captives to the King of Babylon ſeventy years, which was a long time to ſufferers, but when they were run out, their captivities ended, Jerem. 25.11. God ſometimes lengthens out the afflictions of people, very much, for ends beſt known unto himſelf, as Gen. 15.13. God ſaid unto Abraham, know of a p. 572ſurety, that thy ſeed ſhall bee a ſtranger in a land that is not theirs, and ſhall ſerve them, and they ſhall afflict them four hundred years; here was a long ſeaſon to bee afflicted, but then it had an end. Jehoiachin was thirty ſeven years a priſoner in Babylon, but in the twelfth monethmonth of that year hee was ſet at liberty, Jerem. 52.31. the man in the Goſpel had been afflicted thirty eight years with an infirmity, Joh. 5.5. and then hee was delivered from it. Though warres, famines, plagues, Captivities, diſeaſes, and other afflictions, may bee long, yet they are not, they ſhall not bee for ever, they muſt have an end.

Ob. 3 That God ſometimes deals more favourable with heathens, than with his own people. At the end of forty years will I gather the Egyptians: but it was the end of ſeventy years before hee gathered the Jews out of Babylon: his own people were thirty years or near upon longer under the Babyloniſh yoak, than the Egyptians. There was juſt cauſe for this, Gods people had ſinned worſe than the Heathens, and ſo provoked him above them, Ezek. 5.6. Jeruſalem hath changed my judgements into wickedneſſe more than the Nations, and my ſtatutes more than the Countries round about her, there were no people near or far off, who did like unto the Jews, they forſook God the fountain of living waters, and truſted in Pharaoh that great Dragon, and in his rivers of waters.

Obſ. 4 Nothing is too hard for God, or can hinder the fulfilling of his will: The Egyptians were ſcattered among the nations, here a family and there a family, and that forty years together, ſo mingled with the people of other Countries, that they had well nigh forgotten Egypt, and had ſo drunk in the manners and cuſtomes of the places where they lived, that they were naturalized thereunto, they were ſo rooted among the Nations, that it ſeemed impoſſible to pluck them up, and plant them in their own Countries; yet notwithſtanding theſe things, ſaith God, I will gather the Egyptians from the people whither they were ſcattered. Its like the Babylonians, and other Nations that had them, held them under, and made advantage of their labours, made laws againſt their flight or departure, and ſtruggled hard to detain them, as they of old in Moſes daies did to retain the p. 573Jews, but whatever oppoſition was made, or difficulty appeared in the way, God ſaid, I will bring again the Captivity of Egypt. Had they bound them all in fetters, laid them in dungeons, ſet guards of ſouldiers to have kept them, all theſe ſhould not have hindered the reduction of them; for as Jehoſhaphat acknowledged in his prayer, God rules over all the Kingdomes of the Heathens, and in his hand there is power and might, ſo that none is able to withſtand him, 2 Chron. 20.6. no King, no Counſel, no Countrey, no Army, no created power is able to withſtand him. The Jewes who had laien longer in Babylon, and were like dry bones in the grave without hope, Ezek. 37.11. but God made good his word, hee brought them out with a ſtrong hand, breaking in peices gates of braſs, and cutting inſunder bars of Iron.

Obſ. 5 Its the ſame hand, the ſame God, that drives men out of their Countries and comforts, into deep and long afflictions abroad, and brings them back out of the ſame, to injoy their countries and comforts. God ſcattered the Egyptians among the Nations, hee threw them forty years into Captivity, and hee brought them out again from the Nations, and from their Captivity, into the land of Pathros, into the land of their Commerce. God lead them out, and hee brought them in, hee afflicted them, and hee comforted them. God conducted them outward and inward; as the loſſe of their Countrey, was a great affliction unto them, ſo the repoſſeſſing of it was a greater conſolation unto them. God threw the Jews into Babylon, thoſe deep and brackiſh waters, they were ſo long pickled in, and he brought them out again to the ſweet waters of the Sanctuary. Long afflictions have comfortable ends, the Jews ſeventy years ſufferings ended in everlaſting kindneſſes, Iſa. 54.8.

They ſhall be there a baſe Kingdome.

The word for Baſe is, Shephalah, which the Septuagint render, foreign, and Montanus, humile, a vile, baſe, low Kingdome. Martinius ſaith, humile, is, quod non eſt elevatum a terra, it ſhould be like a low Shrub, that is, little above the earth, ſuch as that Kingdome, Ezek. 17.6. of low p. 574ſtature. Some Kingdomes are great, high like Cedars of Lebanon, and oakes of Baſhan. Others are ſmall, like vines and Shrubs, that creep upon the earth. Such a Kingdom ſhould the Egyptians be.

They were not free, but in ſubjection to the Babylonians, Perſians, Alexander the Great, to Ptolomy, the Romans, who made Egypt a Province, after that it was under the Saracens, and Turks.

15 It ſhall be the baſeſt of Kingdomes.

Not onelyonly ſhall it bee baſe as many Kingdomes are, eſpecially after warres, but it ſhall bee the baſeſt of Kingdomes. It ſhould have leſſe power, dignity, and liberty, than other Kingdomes.

Neither ſhall it exalt it ſelf any more above the Nations.

It had got power and Dominion over other Nations, the Pharaohs of Egypt had power, over the land of Judaea, and the Kings of Judah, 2 King. 23.33, 34, 35. and other Nations; but after this it became an underling, and nothing remarkable is mentioned about it in the word of God, here God put a band of iron and braſs, upon this Kingdome to keep it from riſing again; it ſhall not exalt it ſelf any more above the Nations.

For I will diminiſh them, that they ſhall not rule over the Nations.

I will make the Egyptians few, and the Kingdome little. The Hebrew for Diminiſh is, foreign Maat, to make little, or few in number. When either or both of theſe are done, there is a diminiſhing. Their number might increaſe, yet they bee diminiſhed in power, liberty, and dignity; ſo that other Nations ſhould look upon them as contemptible.

Obſ. 1 When Kingdomes are ruined, brought to utter deſolation, and have lain ſo a long time, God is able to raiſe them up again. Egypt was made deſolate, from one end to another, p. 575man and beaſt cut off, the Egyptians ſcattered into remote parts, yet what ſaith the Lord? They ſhall be there a Kingdom, Egypt ſhall bee poſſeſſed again, inhabited, become a Kingdome, after forty years deſolation. God can raiſe up great ſtructures, out of heapes and ruines. When a Kingdome is brought to aſhes, the Lord can out of thoſe aſhes bring forth another. The Lord cauſes Kingdomes to ceaſe, Hoſ. 1.4. hee plucks them up, Dan. 11.4. Jer. 1.10. and hee plants, and builds them up again, Jer. 18.9. Judea and Jeruſalem, lay waſte ſeventy years, and then God returned the Jews from Babylon, built their City, planted their land, made them a people again.

Obſ. 2 The wiſe providence of God in reſtoring and ordering of Kingdomes, mingles judgement with merciemercy: They ſhould bee a Kingdome, but a baſe Kingdome, they ſhould want that dignity, power, and Liberty they had formerly: So the Kingdome of Judah after Joſiahs daies, was low and baſe, Ezek. 17.6, 14. Pharaoh and Nebuchadrezzar kept it under; Its from the Lord, what condition Kingdomes ſhall bee in, they ſhall be honourable or baſe, as he pleaſes.

Obſ. 3 Thoſe that lift up themſelves above others, ſhall proportionably be brought down beneath others. Egypt exalted it ſelf above the Nations: they were proud, haughty, inſolent, but Egypt exceeded them therein, and what came thereof? it ſhall be the baſeſt of the Kingdomes, conſider what Kingdomes is baſeſt amongſt them all, and Egypt ſhall be baſer than that; it as was the higheſt in pride, ſo it ſhould be the loweſt through baſeneſs, and moſt contemptible. The Lord poures out contempt upon Kingdomes and Kings. Nebuchadnezzar was a Son of pride, and did not God drive him out from among men? and make that proud King graze among the beaſts? and abaſe him proportionable to his Pride, and cauſe him to ſay, thoſe that walk in pride he is able to abaſe, Dan. 4. and in his time he will abaſe all ſuch, he hath abaſed Kingdomes, Kings, and Potentates in our daies, who ſweld with Pride. The learned Jews tells us what God ſaith of every man whoſe ſpirit is lift up, Ego & ipſo non ſimul poſſimus habitare in mundo. Buxtorf. Apoth. Hebr.

p. 57616 And it ſhall be no more the confidence of the houſe of Iſrael.

Whilſt Egypt flouriſhed, abounding with men, horſes, and charets, the Jews had an eye unto them, and leaned much upon them, Iſa. 30.2.31.1.36.6, 9. Ezek. 17.15. but the Lord laid it waſte, brake the pride of its power, made it baſe, and kept it in that condition, that the Jews might not confide in it; for when they hung ſo upon the Egyptians for help, that drew them on to their Idolatrous practiſes, and to break the leagues they had made with others.

Which bringeth their iniquity to remembrance.

The Hebrew is, Mazcir, gnavon, or avon, which Montanus renders, Commone factor iniquitatis, the remembrancer of iniquity. The Vulgar hath it, docentes iniquitatem, teaching iniquity, and ſo refer it to the Egyptians, who being familiar with the Jews, taught them to do evil; but the words refer to confidence, which brought their iniquity to remembrance, viz. that they ſhould forſake God, truſt in an arm of fl…ſh hearken unto Idolaters, &c.

When they ſhall look after them.

Had the Egyptians been reſtored to their former glory and power; the Jews would have been looking after them, truſted in, and expected help from them, but being low, baſe, in ſubjection to others, they would neither look at them, nor lean upon them, but leave them, as men do a broken ſtaffe.

Obſ. 1 Gods own people are apt to confide in an arm of fleſh. The houſe of Iſrael made Egypt its confidence. Aſa relyed on the King of Syria, 2 Chron. 16.7. The Jews were very prone to this ſin; ſometimes they truſted in their fenced Cities, as Jerem. 5.17. ſometimes in their land of peace, as Jer. 12.5. Sometimes in their multitudes of men, as Hoſ. 10.13. Sometimes in their own glory and greatneſſe, as Ezek. 16.15. Sometimes in their priviledges, as Jer. 7.4. Sometimes in their p. 577own wiſdome, Jerem. 8.8. and ſometimes in others, as the Aſſyrians, 2 Chron. 28.16. and the Egyptians as Ezek. 17.15. this ſhewed their truſt in God was little, and made him ſay, Jerem. 13.25. Thou haſt forgotten mee, and truſted in falſehood. Bachſhater is a lye, in things that promiſe help and ſafety, but cannot make them good, they will deceive you, bee a lye and falſhood unto you. This practiſe of theirs, made the Lord to ſay, Jer. 2.36. Why gaddeſt thou about ſo much to change thy waie, thou alſo ſhalt bee aſhamed of Egypt, as thou waſt aſhamed of Aſſyria; They had formerly truſted to the Aſſyrians, who inſtead of helping, diſtreſſed them, 2 Chron. 28.20. and ſo ſhould the Egyptians, for it follows, thou ſhalt go forth from him, and thine hands upon thine head, that is, lamenting thy diſappointment, for the Lord hath re…cted thy confidences, and thou ſhalt not proſper in them, that i…, thou ſhalt fail of them, and bee undone by them. Let us take heed of bottoming upon any thing beneath the Lord, for Jer. 17.5. a curſe is pronounced upon the man that truſteth in man, and maketh fleſh his arme, and whoſe heart departeth from the Lord, his heart is gone from the Lord who truſteth in any creature.

Obſ. 2 Creature confidence brings former ſins to remembrance. When the houſe of Iſrael looked to Egypt for help, that is, truſted in them, then their former iniquity was brought to minde, that occaſioned God to remember other ſinnes. When a wife leaves her husband, or a Souldier his Commander, this remindes them of former miſcarriages; and ſo when Gods people leave him for an Arm of fleſh, this revives the memory of old iniquities, Ezek. 21.24. its ſaid, they made their iniquity to bee remembred, and how came that? by diſcovery of their tranſgreſſions, ſome new ſins appeared, and they cauſed the former to be rem mbred. New ſinnes are editions of the old. Bankerupts by ſome latter acts, bring former debts into queſtion; and men by ſome new latter ſinne, occaſion God to bring their former ſins into view.

Obſ. 3 That the Lord for the good of his people brings down proud Nations, and keeps them in ſervile conditions. Egypt lifted up it ſelf above the Nations; but God brake it in p. 578peices, made it baſe, yea, the baſeſt of Kingdomes, decreeing it ſhould not bee exalted, but abide ſo, and why? that the houſe of Iſrael might not confide any more in it, that their iniquity might not by ſo doing bee brought to remembrance, that they might know the Lord to bee above all Nations, Princes, and Powers whatſoever, and truſt in him. Here was wonderful goodneſſe in God towards his Church and people, that hee would keep under Egypt to prevent their ſinning and puniſhing, and to draw them to truſt in himſelf. Had Egypt been ſet in its former power, glory, and greatneſſe, the eye and heart of the houſe of Iſrael would have been looking that way, iniquity been brought to mind; and their confidence taken off from God; now rather than ſuch things ſhould be, Egypt ſhall be made baſe and contemptible, and kept in that condition. There was a time when wee confided too much in Scotland, God hath broken that nation in peices, and will keep it in a low condition, that we may learn not to depend upon Nations, but the God of Nations.

Verſ. 17 And it came to paſs in the ſeven and twentieth year, in the firſt MonethMonth, in the firſt day of the monethmonth, the word of the Lord came unto me, ſaying,

18 Son of Man, Nebuchadrezzar King of Babylon, cauſed his Army to ſerve a great ſervice againſt Tyrus: every head was made bald, and every ſhoulder was peeled: yet had hee no wages, nor his Army for Tyrus, for the ſervice that he had ſerved againſt it.

19 Therefore thus ſaith the Lord God; behold, I will give the land of Egypt unto Nebuchadrezzar King of Babylon, and hee ſhall take her multitude, and take her ſpoil, and take her prey, and it ſhall be the wages for his Army.

20 I have given him the land of Egypt for his labour, wherew…th hee ſerved againſt it, becauſe they wrought for me ſaith the Lord God.

Theſe verſes comprehend the fourth general part of the Chapter, which is a Propheſie of giving Egypt unto Nebuchadrezzar King of Babylon, wherein is ſet down,

1 The Time of this Propheſy when it was, v. 17.

p. 5792 The cauſe why God gave Egypt to Nebuchadrezzar, v. 18, 20.

3 The Donation it ſelf, v. 19, 20. Egypt and the wealth of it are given him to pay his Army.

In the ſeven and twentieth year in the firſt monethmonth, in the firſt day of the monethmonth.

This Propheſy was ſixteen years and upwards after the former, but being of the ſame nature, is here conjoyned with it, though hee had many others between them. It was in the twenty ſeventh year of Jehoiachins captivity, ſixteen years after the deſtruction of Jeruſalem, and ſhortly after the taking of Tyrus. The punctuall time is here ſet down, that ſo the Chronology of things done, might bee known and obſerved.

18 Nebuchadrezzar King of Babylon cauſed his Army to ſerve a great ſervice againſt Tyrus.

Tyrus was a ſtrong City upon a Rock in the Sea, well walled and towred; ſeven hundred paces from the Continent, abounding with ſhips to ſupply all things needful, and to ſecure her by Sea, ſo that in the eye of man it was invincible. Nebuchadrezzar beſiedged this City with a vaſt army thirteen years,Joſeph. Antiq. l. 10. c. 10. at the end of the Chapt. Spatium illud quod erat a littore ad Tyrum uſque conſtravit aggere reddiditque ſolidum Nebuchadrezzar ut ad ipſos uſque muros milites pedeſti itinere procurrerent. Sanct. which Joſephus confirmes from other Hiſtorians. Diocles in the ſecond book of his Perſian Hiſtory, and Philoſtratus in his Phenician and Indian Hiſtory, make mention of this King, ſaying, that hee overcame the City of Tyre at the end of thirteen years, at ſuch time as Ithobald reigned over the Tyrians. In this time hee filled up that ſpace of the Sea which was between the ſhoare and Tyrus, with ſolid materials, ſo that the Souldiers might foot it even to the walls of Tyre, which coſt much ſweat and labour, and was a great ſervice, beſides all the reſt of their labour, watchings, and ſufferings of heat and cold. To lye ſo many winters, and Summers there, doing ordinary and ex…raordinary things, was a great ſervice, eſpecially their filling up the Sea, which the Tyrians laughed at, and thought impoſſible.

p. 580Every head was made bald.

The Hebrew for bald, is, Mukrach, from karach, to pull off the haires, and it notes natural baldneſſe as well as accidental, the ſhedding of the hair, and the plucking off the hair. The Souldiers by continual wearing their head-peices did ſhed and wear off their hairs. Some through ſickneſſe, and upon other occaſions might become bald.

And every ſhoulder was peeled.

By the daily carrying of ſtones, timber, earth, and other things neceſſary for the ſiedge and taking of Tyrus; their ſhoulders were peeled. Cethepth, ſignifies not onelyonly the ſhoulder, but the ſide alſo; and Piſcator renders the words, omne latus, every ſide, was made naked, their garments were worn out, and their ſides bare, worn, and peeled.

Yet had he no wages, nor his Army for Tyrus.

This long ſiedge coſt Nebuchadrezzar dear it exhauſted the Babyloniſh Treaſure greatly, inſomuch, that had hee taken Tyrus with all the wealth of it, it would hardly have recompenced his vaſt expences; but the Tyrians, when they ſaw themſelves in danger, conveighed away by Sea their choiceſt things to Carthage, and neighbouring Iſlands, as Lavater inſinuates, and when they could hold their City no longer, threw their remaining ſubſtance into the Sea, ſo that when it was taken, Nebuchadrezzar and his Army found little or nothing conſiderable therein, therefore its here ſaid, he had no wages, nor his Army.

For the ſervice he had ſerved againſt it.

The King and Souldiers having lain thirteen years before Tyrus, which ſhewed their reſoluteneſſe, and looked for anſwerable recompence, for ſo long, difficult, dangerous, and expenſive ſervice; but becauſe they were diſappointed p. 581in Tyrus, therefore the Lord thought upon them, and provided for them elſewhere.

19 Behold I will give the land of Egypt unto Nebuchadrezzar.

Egypt was a rich Countrey, abounding with Corn, Cattle, and wealth of all ſorts, this Countrey did the Lord give unto Nebuchadrezzar and his Army, for that they had done him ſervice in executing his judgements upon the Tyrians.

He ſhall take her multitude.

Multitudes of men were worn out and conſumed in the long ſiedge of Tyre, and therefore God would give the King of Babylon, Egypts multitude; ſhee was populous and her multitude muſt ſerve him forty years. The Hebrew word Hamon, ſignifies multitude of people, and multitude of riches. Nebuchadrezzar ſhould take both.

And take her ſpoile.

The Hebrew is, Shalal Shelalah, ſpoliabit ſpolium ejus, hee ſhall ſpoile her ſpoil. Spoile is, whatſoever may bee removed, taken, or driven away, as Corn▪ Cattle, houſholdſtuffe, garments, Jewels, plate▪ plants, ware, &c. The Babylonian ſhould ſtrip Egypt of all her glory.

And take her prey.

In Hebrew its bazaz bizzah, praedabitur praedam ejus, hee ſhall prey her prey. The Septuagint is, foreign, he ſhall captivate her Captivity. The French is, Ravira but in, he ſhall take away the booty or prey. The words being doubled before, and here, import that Nebuchadrezzar ſhould throughly ſpoil and prey upon Egypt.

p. 582It ſhall be the wages for his Army.

Seeing his Army had ſo little in Tyre, it ſhall have enough in Egypt, nothing here ſhall bee conveyed away, imbezelled or kept from him and his Army, the whole wealth of Egypt ſhall be theirs.

20 For his labour.

The word foreign Peullah, ſometimes ſignifies the thing produced, by work and labour, as Pſalm 17.4. but here, and in other places, it notes ipſam operationem, the very working and efficiency it ſelf, 2 Chron. 15.7. your work ſhall be rewarded, that is, your labour and pains.

Becauſe they wrought for me.

They looked at their King, who commanded and carried them forth to that work, not unto Jehovah the Lord of heaven and earth, who ſet both him and them on work to execute his judgements threatned againſt Tyre, and in that they did fulfil them, they are ſaid to work for God. Materially they did ſerve his purpoſe and providence in the deſtruction of Tyre, but formally and intentionally they did ſerve their own wills and luſts. God had a righteous end, and attained it by them, they had an evil end, and obtained it vitioſo modo, Vid. Aquin. 1. 2 q. 114.in an ill way, Iſa. 10.6, 7. the ſſyrians had one meaning, God another, yet he wrought for the Lord.

Obſ. 1 That men in miſery keep account exactly of their ſufferings. Ezekiel was in Captivity and many other Jews, who diligently heeded how the years paſſed; in the 27 year, that was of the Captivity. Ezekiel, and the reſt, forgot not how long they had been under the Babyloniſh yoke. Men are beſt Chronologers in adverſity.

Obſ. 2 When God is upon doing great things, uſually hee doth make them known unto ſome of his ſervants one way or other. When hee was upon deſtroying Sodome, hee made it known unto Abraham, Gen. 18.17. when about to deſtroy p. 583Elies houſe, hee revealed it to Samuel, 1 Sam. 3.11, 12. the ſtrange things befell Nebuchadnezzar were revealed to Daniel, chap. 4. and the Lord ſhewed John things to come, Rev. 1.1-and here hee hides not from Ezekiel that hee will give all Egypt to Nebuchadrezzar. This was ſo frequent of old, that Amos ſaid, ſurely the Lord will do nothing, but he revealeth his ſecret to his ſervants the Prophets, Amos 3.7. hardly did God ever any conſiderable things but hee gave ſome hints of it to his ſervants. The drowning of the world, the Jews Captivity in Egypt, their comming out of it, their ſuffering by Nebu…hadnezzar, their return out of Babylon, &c. were all hinted and made known to Noah, Abraham, Moſes, Iſaiah, Jeremy, and others.

Obſ. 3 Princes have power to lead out, and imploy their ſubjects againſt forrainers, when there is cauſe of warring with them: The King of Babylon cauſed his Army to ſerve againſt Tyrus, and before that againſt Jeruſalem, many hundred of miles did he bring out his Army to do him ſervice againſt the Jews and Tyrians. Had hee no particular cauſe, this was cauſe enough, that God ſtirred up his ſpirit to execute his judgements upon thoſe had deſperately provoked him.

Obſ. 4 That Heatheniſh ſouldiers have undergone very hard things, yea, hazarded their lives to pleaſe their heatheniſh Commanders, and all for a temporall reward: Nebuchadrezzars Army ſerved a great ſervice thirteen years together, to lye before a City was hard, their heads were made bald, their ſhoulders were peeled, they laboured hard, carried heavy burdens, they watched, they ſuffered heat and cold, and all this for hope of good plunder in Tyrus. If Heathens would do and indure ſo much for their Commander, who was an Idolater, an enemy to God and his people; how much more ſhould Chriſtians do and indure any thing for Chriſt their King, and heavenly Commander? if hee ſay go, wee ſhould go, if come, wee ſhould come, if pluck out your right eye, cut off your right hand, or right foot, we ſhould do ſo; if hee calls us to indure affliction, and ſuffer hard things wee ſhould not ſtick at them, no, though it be the jeoparding of our lives; knowing hee hath a ſpiritual and eternal p. 584reward for us. Seeing men have done and ſuffered ſo much for heathens, how can wee do or ſuffer too much for Chriſt? Scipio Africanus had three hundred Souldiers, who would clime a Tower if hee bid them, or throw themſelves from the top of a Tower at his command; what diſhonor will it bee to Chriſt, if his ſouldiers will not do as much at his command, as others have done at their Lords Commands?

Obſ. 5 Armies with their Generals and Commanders, may ſerve long, labour ſo…ely, ſuffer hard things, and after all theſe bee diſ-appointed of their expectations. Nebuchadrezzar cauſed his Army to ſerve a great ſervice thirteen years, ſo that their heads, ſhoulders, ſides, were bald, and peeled, and what then? yet had hee no wages, nor his Army, they expected great matters in Tyrus, which was ſo rich, and full of all ſorts of Commodities, but found nothing conſiderable, nothing anſwering their expectation, or ſufficient to recompence their charge and ſuffering. This undertaking could not be without millions of money, hopes they had, that Tyrus being now the Mart of Nations, would repay them with advantage, but Tyrus wealth, was diſperſed, and there was no money in Caſh. Sometimes armies find rich ſpoil, and fat prey in the Towns and Cities they take, and ſometimes they find empty houſes.

Obſ. 6 Nations, Lands, Kingdomes, are the Lords, and he diſpoſes of them to whom hee pleaſes. Behold, I will give the land of Egypt unto Nebuchadrezzar: Hee would take it from Pharaoh King thereof, and give it to another. Neither did the Lord do any wrong unto Pharaoh, becauſe he was tenant at will, and held upon theſe tearmes, quam diu ſe bene gereret, to bee King, while hee carried himſelf well; but hee grew proud, inſolent, and like a Dragon lay in the midſt of his rivers, ſaying, my River is mine, and I have made it for my ſelf; God therefore took away his Kingdome from him, and gave it to the King of Babylon, hee looſeth the loines of King, and diſ-miſſeth them from their Kingdomes. Hee rejected Saul, 1 Sam. 15.23. and gave his Kingdome to David, chap. 16.1.13. hee rent ten Tribes from Rhehoboam, and gave them to Jeroboam, 1 Kin. 11.31. hee caſt out many Kings, and gave their lands to Nebuchadrezzar, p. 585Jerem. 27.3, 7. and v. 5. you may ſee upon what ground hee doth ſo, I have made the earth, the man, and the beaſt that are upon the ground, by my great power, and by my ſtretched out arm, and have given it unto whom it ſeemed meet unto mee, and now I have given all theſe lands into the hand of Nebuchadnezzar; hee made the earth, hee may give it to, and take it from whom hee pleaſe; its his, not ours, no man is owner of the earth, or any part of it, its the Lords, therefore if hee break in peices mighty men without number, and ſets others in their ſtead, hee wrongs, hee oppreſſes none, Job 34.24. Let not us be troubled, that God hath done ſuch things in our daies.

Obſ. 7 God in his holy and wiſe Providence makes uſe of Heathens, or any inſtruments to do his work. Nebuchadrezzar and his Army wrought for him, they were his ſervants, hee ſet them on work. though they knew it not. When Armies of Heathens, do plunder Townes, take Cities, lay waſte Kingdomes, they are working for God, they are executing his judgements, though they minde it not. God carries on his work, let inſtruments bee what they will. He can make uſe of the worſt of men, as well as of the beſt. Hee can promote his intereſt by an Army of heathens, as well as by an Army of Chriſtians, and let Armies bee what they will, good or bad, when they are at work, they work for God: they wrought for mee, ſaith God. Its good therefore not to ſtick upon the inſtruments which work, but to look at the hand in which they are, how that directs and regulates them, look at him whoſe tooles, whoſe ſervants they are. This will quiet mens ſpirits, and keep their tongues within compaſs.

Obſ. 8 The Lord ſuffers not any, no not heathens and Infidels to labour for him in vain. Hee gave the land of Egypt, with all the wealth of it to Nebuchadrezzar and his Army, who were the worſt of the Heathen, Ezek. 7.24. becauſe they ſerved and wrought for him. God is juſt, not like thoſe Maſters, who ſet men on work, and then will give them no wages; whoſoever works for God ſhall have his penny; when the mid-wives would not deſtroy the male children of the Jews, but ſave them alive, becauſe they feared God, …e dealt well with them, and gave them houſes, Exod. 1.17, 20, 21. p. 586hee gave them habitations, and bleſſed their families. They were Infidels, yet God rewarded their work. Jehu was wicked, yet becauſe hee did the work of the Lord in rooting out Ahabs Family, in deſtroying Baal with all the Prieſts and Temple of Baal, therefore the Lord rewarded him, and that largely, 2 King. 10.30. Becauſe thou haſt done well in executing that which is right in mine eyes, and haſt done unto the houſe of Ahab, according to all that was in mine heart, thy children of the fourth generation ſhall ſit on the throne of Iſrael, which was made good in Jehoahaz, Joaſh, Jeroboam, and Zachariah, who came out of his loines, and reigned after him, 2 King 13, 14, & 15. chapters. How ſhould this ſtir us up to do good and ſerve the Lord; if Heathens ſhall not labour for him in vain, much leſſe ſhall Chriſtians, who know how to act from a right principle, in a right manner, and for a right end; if they meet with hardſhip in his ſervice, hee will remember and reward it fully, not with a temporal Kingdome, but with an eternal; the land of Egypt, ſhall be given to Babylonians, becauſe the kingdom of Heaven ſhall bee given to Chriſtians, Luke 12.32. Fear not little flock, it is your fathers pleaſure to give you the Kingdome, let us therefore bee ſtedfaſt and immoveable; alwaies abounding in the work of the Lord, foraſmuch as wee know our labour ſhall not bee in vain. A cup of cold water, two mites caſt into the treaſury, a ſigh, a tear, laid out for God, and his intereſt, ſhall not bee forgotten; what Paul told the Hebrews, I may tell you, that God is not unrighteous, to forget your work, men may forget, or reward poorly, but God will not forget becauſe hee cannot bee unrighteous, nor reward poorly, becauſe he deals bountifully with his ſervants, Pſal. 116.7.

Obſ. 9 Execution of judgement upon proud Princes, and wicked people, is pleaſing unto God: Hee ſet Nebuchadrezzar and his Army on work to beſiedge Tyre, to raſe it to the ground, hee paid them their wages for it, which convinces that the work was pleaſing unto him; when men are at great coſt and charges, in ſetting many a work, its argument they take pleaſure in ſuch work, ſo was it here, the work the Babyloniſh Army did, was a pleaſure unto God, hee gave them all Egypt for that ſervice. God delights as p. 587well in executing judgement, as in exerciſing mercy, therefore Jerem. 48.10. hee curſeth thoſe ſhould bee negligent in. or backward to the ſlaughter of the Moabites. God ſent the Chaldaeans, to deſtroy the Moabites, and his heart was ſo much in this work that hee would have it done throughly, and to quicken up the Chaldaeans to it, hee pronounces a curſe upon them, if they ſhould forbear to do it, or not do it to purpoſe; So that Jerem. 50.25. The Lord hath opened, his armory, and hath brought forth the weapons of his indignation, for this is the work of the Lord God of hoſts in the land of the Chaldaeans, come againſt her from the utmoſt border. Theſe words the Lord ſpeaks concerning the deſtruction of Babylon, which was a work very pleaſing to him, hee opened his Armory, brought forth his weapons, cal'd men from all parts to come and take thoſe weapons, and imploy them againſt her; like ſome mighty Prince, the Lord doth here, who when he will war againſt ſome ſtrong place, opens his armory and magazin, bringing forth all his warlike inſtruments, his ammunition and artillery, hee calls his Souldiers to take them, ſaying, Come this is the work, I have called thee to, viz. to ſtorm this Caſtle, to deſtroy this Town, this is the work I take pleaſure to ſee done.

Ver. 21 In that day will I cauſe the born of the houſe of Iſrael to bud forth, and I will give thee the opening of the mouth in the middeſt of them, and they ſhall know that I am the Lord.

This Chapter according to Junius, ended at the 17. ver. where hee beginnes the thirtieth Chapter; but according to our Tranſlation, this is the laſt verſe of this Chapter, and its a pretious Promiſe of Mercy, to the houſe of Iſrael, and to the Prophet. In the words you have,

1 The things promiſed, which are,

1 Reſtitution of power, to the tribe of Judah, I will cauſe the Horn, &c.

2 Liberty of Propheſying to Ezekiel, I will give thee the opening of the mouth.

2 The End of his ſo doing, they ſhall know, &c.

3 The Time when, in that day.

p. 58821 In that day.

When the Egyptians were ſubdued, and the Babyloniſh Monarchy quieted, and ſetled in peace, as ſhortly after Nebuchadrezzars return from Egypt it was; for he dying, Evilmerodach came to the Throne; and then was the day. Day notes not onelyonly twelve hours, or four and twenty, but frequently a ſhort time, as Deut. 9.1. Hear O Iſrael, thou art to paſs over Jordan this day, that was ſhortly, within ſome few years or months, for they paſſed not over Jordan till Joſhuahs daies (when Moſes was dead) and he governed, Joſh. 3. ſo here, day is put for ſome space of time, after the deſtruction of Egypt.

Will I cauſe the horn of the houſe of Iſrael to bud forth.

Horne is proper to a beaſt, but metaphorically is applied to men, and in holy write ſignifies ſometimes dignity and glory, as Job 16 15. I defiled my horn in the duſt, what ever made mee glorious, honourable, and reſpected amongſt men, that have I laid aſide, and counted no more of than the Dunghil or duſt I ſit upon. Sometimes Kings and Kingdoms, as Dan. 8.21. The rough goat is the King of Grecia, and the great horn that is between his eyes, is the firſt King, viz. Alexander the Great, and Pſalm 132.17. There will I make the horn of David to bud; the Horn of David, was the Kingdome of David: Sometimes ſtrength, and power, Jerem. 48.25. The Horn of Moab is cut off, & his army is broken, that horn, of Moab was the ſtrength of Moab, Lam. 2.3. He hath cut off in his fierce anger, all the Horn of Iſrael, that is, all the ſtrength, and power of Iſrael: Sometimes it notes alſo outward felicity, liberty and plenty, Pſal. 148.14. He exalteth the horn of his People, that is, hee makes them happy▪ hee gives them freedome and plenty of all things, and therein exalt their horn. Here, all theſe ſenſes may bee taken in, God would make the horn of the houſe of Iſrael, that is, the King and Kingdom to riſe up again to dignity, ſtrength, and happineſſe. This was in part made good in the three children and Daniel or when Jehoiachin p. 58was brought out of Priſon, and his Throne ſet above the Thrones of all the Kings, who were with him in Babylon, Jeremy 52.31, 32, 33, 34. then doubtleſſe had the Jews ſome Liberty and Priviledges granted them, which cauſed matter of rejoycing: more fully in Zerubbabel, when hee brought them out of Babylon, but chiefly in Chriſt, and the Goſpel times. This Horn is budding ſtill, and ſhall bud, to the end of the world. The Kingdome of Chriſt ſhall flouriſh and grow ſtronger; as the Hornes of a beaſt do yearly.

I will give thee the opening of the mouth in the midſt of them.

Ezekiel had been ſilent and dumbe twice before, chap. 3.24. and chap. 24.27. and here again its implyed, God would give him the opening of the Mouth, or an open Mouth.

By Opening the Mouth, wee may underſtand, 1 Libertatem loquendi, Freedome of Speech; Thou ſpeakeſt things darkely now, Timida & titubante voce. But when theſe Propheſies are fulfilled, and the Horne of the houſe of Iſrael beginnes to bud, then ſhalt thou have more freedome of ſpeech, and bee troubled no more at the falſe Prophets, which ſought to diſparage thee.

2 Materiam loquendi, Matter of speaking. When Jechoniah or Jehoiachin ſhould have his Priſon Garments changed, and be ſet above other Princes, ſome freedome granted the Jews, here would bee matter for praiſe and rejoycing.

3 Occaſionem loquendi, Opportunity of ſpeaking. When an Occaſion is given unto man to ſpeak; The Rabbins call that pitheh peh, The opening of the mouth. Grot. c. 6. 15Thou ſhalt come openly into the Aſſemblies, having matter, freedome, and opportunity to praiſe me.

p. 590They ſhall know that I am the Lord.

They, referres not onelyonly to the houſe of Iſrael, but to the Babylonians alſo, when they ſhould ſee the things Propheſied of, done, then they ſhould acknowledge the Lord. The Horn of Iſrael budded in the midſt of the Babylonians, and the Prophets mouth was opened in the midſt of them, therefore they ſhould as well as the Jews, know that I am the Lord.

Obſ. 1 That after the deſtruction of enemies, God ſhews mercy to the Jews: Egyptians were no friends to the houſe of Iſrael: When Egypt therefore ſhould bee ſpoiled, and brought under the Babylonians, then would hee make the Horn of Iſrael to bud. In that day, or after that time, when his juſtice had fallen upon Egyptians, then his Mercy ſhould bee extended to Iſrael, Jerem. 50.4, 5. when the Medes and Perſians ſhould have laid Babylon waſte, and made her land deſolate; what then? In thoſe daies, and at that time, ſaith the Lord, the Children of Iſrael ſhall come, they, and the children of Judah together, going and weeping: that is, for gladneſſe, for the mercy vouchſafed them, they ſhall go and ſeek the Lord their God, they ſhall aske the way to Zion, with their faces thitherward. When the Babylonians were brought into bondage, then God gave the Jews their liberty, Iſa. 10.26, 27. when the Aſſyrians ſhould bee deſtroyed, then ſhould the Jews bee eaſed of their burdens.

Obſ. 2 How low, weak, afflicted, ſoever the Church bee, God is able to raiſe it up, to bring it to glory, ſtrength, and to a flouriſhing condition. The houſe of Iſrael was low, and much afflicted, the Horn of it weak, and hardly viſible, yet God cauſed the Horn thereof to bud; When we look upon ſome beaſts they have no hornes, but in a ſhort time their heads do bud, and bring forth hornes, which are their ſtrength: So God in a little time would cauſe the glory, ſtrength, happineſſe of his Church and People to appear, though at that time they lay in the duſt. The Church of God p. 591looks oft times like a dry and dead tree, but his divine influences makes it bud, bloſſome, and flouriſh, Iſa. 35.1. the deſert ſhall rejoyce and bloſſome, as the roſe, it ſhall bloſſome abundantly. When Sion was turned into a wilderneſſe, he made it like Eden, and her deſert like the garden of God, Iſa. 51.3. when the Church was in the moſt deſolate and hopeleſſe condition, hee made it glorious, beautiful, and ſtrong; when the Tabernacle of David was quite fallen, nothing but ruines and breaches diſcernable, what ſaid the Lord, in that day will I raiſe up the Tabernacle of David that is fallen, and cloſe up the breaches thereof, and I will raiſe up his ruines, and I will build it. This was done litterally after their return out of Babylon, when the ſecond Temple was built, and the two Tribes of Judah and Benjamin grew up into one body, but ſpiritually in Chriſts time, not in the reſurrection of his body from the grave, but in bringing in the Gentiles after his aſcention to make up all the breaches and ruines were made in the Jewiſh ſtate, ſo its applyed, Act. 15.16. God that gives being to things, that are not, can give more glorious and excellent beings to things that are.

Obſ. 3 When God ſhews kindneſſe to his Church, hee gives his Prophets and Servants, matter, freedome, and opportunity of ſpeaking, and profeſſing the true faith publikely. When the Lord cauſed the horn of the houſe of Iſrael to bud, when he ſhewed favour to his people, then hee gave Ezekiel the opening of the mouth. In the times of enemies prevailing, Prophets are ſilent, or propheſy faintly, if they have matter to utter, they want freedome, they whiſper, mutter, and ſpeak as it were clauſo ore, and oft have not opportunity to do ſo much, Amos 5.13. they are neceſſitated to be ſilent; but when times grow better, and God ſhines upon his people, then the Prophets are full of matter; free to ſpeak, and want not ſeaſons to declare the goodneſſe of God, then they are not afraid or aſhamed openly to profeſſe the Truth, and to praiſe the Lord. The opening of the mouth is the gift of God the illneſſe of the people and times may ſhut the mouths of Prophets, but none can open them but God. Since God began to ſhew mercy to his people in this p. 592land, hath he not vouchſafed the opening of the mouth to his Prophets, their mouths were ſhut in the Prelates daies, but now there is a great opening, Bleſſed be the Lord for it.

Obſ. 4 The end of Gods ſhewing kindneſſe to his Church, and opening the mouthes of his Prophets, is, that hee may have honour and glory thereby from all ſorts. And they ſhall know that I am the Lord: They Babylonians, they Jews, ſhall acknowledge that I have done theſe things, and that I am the Lord.

FINIS.