Exposition of Ezekiel 30-48

Vers. 1. The Word of the Lord came again unto me.

This Preface is to many Chapters before; it adds weight to the prophesy, making those concerned to mind it more seriously: When the Lord speaketh, who can but prophesy? Amos 3.8. And who can but mind what is prophesied?

Vers. 2. Son of Man, prophesy.

The immortal God speaks to a mortal man, honors him with Divine Revelations; and that he might not be exalted therewith, he minds him of his meanness and mortality, saying, Son of Man, prophesy. Prophesying was not at the will of man, but when the Spirit moved them to it, 2 Pet. 1.21.

Thus saith the Lord God.

What the Prophets gave forth as Prophets, was not from their own hearts and heads, some human thing, but it was altogether Divine, from Jehovah, Adonai, whose Being is of himself, and hath Dominion over all: What they and the Apostles writ, was the word of God, and so ought to be esteemed and received, 1 Thess. 2.13.

Howl ye.

He speaks to the Egyptians and others, upon whom sad judgments were coming, he calls to them to lay to heart, and lament for the evils were at hand. The Hebrew Jalal hath agreement with Alal, which signifies in nihilum rediger • , to reduce a thing to nothing, because when men do mourn and lament greatly, it wastes and consumes them, so as it well nigh brings them to nothing.

Woe worth the day.

The words may be read, Ah the day, alas for the day, as Joel. 1.15. Or, O the woe of the day, an unhappy day wherein thy Cities shall be made heaps, man and beast destroyed, all laid waste and desolate. The French is malediction, sur ta journee, a curse be upon that day.

Vers. 3. The day is near, even the day of the Lord is near.

Day here is put, not for a day in strictness of sense, but for the time wherein those judgments should befall Egypt and other parts; and its called the day of the Lord, because of his special manifestation of himself: When God doth either in mercy or judgment declare himself Emphatically, that is said to be the day of the Lord. Other days are his days, but such in a special manner. The duplication of the day here, is to make the deeper impression both upon the Jews, who rested too much upon Egypt, and also upon the Egyptians, who were secure and feared not; he tells them of the nearness of it, that they may be awakened; & that they might the more fully be awakened, he tells them what kind of day it will be.

A cloudy Day.

The Hebrew is Dies Nubis, a Day of a Cloud, there will no Sun shine that day, a black thick dark cloud will arise that day, and make a terrible tempest. God's judgments are likened unto clouds and rain for the sadness and terribleness of them, Psal. 11.6. He shall rain snares, fire and brimstone, and an horrible tempest. The French is iour tenebreux.

It shall be the time of the Heathen.

Heathen may be taken either for the Babylonians who should come and conquer Egypt, and then do what they pleased therein, and so it should be their day; or for the Egyptians, and the Nations adhering to them, and so it should be their day to be spoiled, and suffer grievous things; it was a time of undoing these, and a time of making the other: God had appointed that time for them both.

Vers. 4. The sword shall come upon Egypt.

The Chaldean Army shall come and make war • e upon the Egyptians, and they shall be under all the miseries and mischiefs which attend war, and they are many.

And great pain shall be in Ethiopia.

The word for pain in Hebrew is Chalchalah, which Montanus renders Vacillatio, shaking, the Septuagint 〈 in non-Latin alphabet 〉 trouble or perturbation, the Vulgar pavor fear, others dolor magnus, great grief, which the word imports, for its from 〈 in non-Latin alphabet 〉 parturire to bring forth, & notes such grief and pain as women have when they are in travail: When the King of Babylon came into Egypt, Ethiopia was in travail.

When the slain shall fall in Egypt.

It were better rendered when the wounded shall fall; men slain are fallen, men wounded are ready to fall or falling: The Hebrew word 〈 in non-Latin alphabet 〉 Chalal signifies one wounded, and so the French hath it, qui seront naurez tomberont en Egypt.

And her foundations shall be broken down.

By Foundation • , Cities, Towers, Forts, Castles, any strong holds may be understood. Some make the foundations of Egypt to be their riches, forces, and confederates, but the first sense of the Word is more Genuine, because he speaks of breaking down, which is proper to the one, and not the other.

Vers. 5. Ethiopia.

In Hebrew Chus, so called from Chus the Son of Cham, Gen. 10.6. who first inhabited that part of Africa, and from him the people were called Cussites; from the Grecians it received the name of Ethiopia, which is from 〈 in non-Latin alphabet 〉 to burn, and 〈 in non-Latin alphabet 〉 the countenance, because the heat of the Sun there, is such as it scorcheth the faces of the people. This Country is judged to be as large as Germany, France, and Italy, but not very populous, because of the extreme heat: they circumcise their Males and Females, baptizing the Males forty days, and the • emales eighty days after their Circumcision, and they rebaptize themselves in Lakes and Ponds every year on the day called Epiphany, because they conceive that the Lord Christ was baptized by John in Jordan that very day: But whether this was the Ethiopia Nebuchadnezzar should spoil, some question, because it is said chap. 29.10. That Egypt should be made desolate, from the Tower of Syene unto the border of Ethiopia, that is, to the Asian Ethiopia; Syene was at the front of the African Ethiopia; and whether Nebuchadnezzar entered that Ethiopia, is doubtful: Quistonpius is peremptory in it, and saith, he never passed beyond Sy • ne into it.

Libya.

In Hebrew Phut, from Phut the son of Cham, Gen. 10.6. and the inhabitants thereof, were at first called Phuthaei or Phuttians, and afterward Lybians, the Country being named Libya from Lybs a King of Mauritania, or from Lybs the Southwind which gently breatheth there, or from Libya a Queen thereof; it's now called Sorra, which signifies a Desert, because its a Country full of sandy Deserts: And Varro will have it called Libya, quasi 〈 in non-Latin alphabet 〉 because it wants rain. Heretofore all Africa was called Phut, afterwards only the Western Parts of Africa as Mauritania and Tingitana, where the Kingdom of Fez or Libya now is.

Lydia.

The Hebrew is Lud, from Lud the Son of Shem, Gen. 10.22. as some will have it; or from Ludim the Son of Mizraim, as others affirm. This Lydia was a Region of Asia the less, formerly called Maeonia, in it were those famous Cities Philadelphia, Sardis, Pergamos, Thyatira, and Laodicea: Alapide would not have it to be this Lydia, because those Lydians were too far off to be helpful to the Egyptians, he therefore makes it to be Lydda, Acts 9.32. where Peter healed Aeneas: This City was in the Tribe of Ephraim near unto Joppa; It was therefore taken by Nebuchadnezzar before, when he took Jerusalem, and made the whole Land Tributary unto him. The distance of Lydia was not such as to hinder the Egyptians from confederating with them; they were on the one side of the Mediterranean Sea, and the Lydians on the other.

And all the mingled people.

Montanus saith, All the Vulgar. The Hebrew is Col haeref, which Junius Piscator and Others render tota miscellanea turba, all the mixed Company, that is, those that came from other Parts to be milltes conducti, to serve the Egyptians for pay: When Wars are among Nations, strangers will flock out of all Parts unto them, to be their Auxilaries. — Some make them the Arabians.

Chub.

This word is nowhere else in holy Writ. Symmachus thought it to be Arabia; but Interpreters by it understand the Cubaeans & people in the inward Libya, near unto the River Nigris, where Ptolemy in his Geography places the City Cuphe.

The Men of the Land that is in League.

The Hebrew is Filii terrae foederis, the Sons of the Land of League. Piscator translates the words thus, Qui degunt in terra confederata, those who live in a Land confederate, that is, these were confederate with the Egyptians. Some put these words upon the Nations which had engaged themselves to help the Egyptians: Others more probably put them upon Judea, which was the Land in League with God, for God promised it to Abraham and his Posterity, whereupon the Jews were called the Children of the Covenant, Acts 2.25. And the Septuagint here have it 〈 in non-Latin alphabet 〉 the Sons of my Testament or Covenant. The Jews were in League with the Egyptians, and after the destruction of Jerusalem, Gedaliah being treacherously slain by Ishmael and others; Johanan carrieth the Jews the Sons of the Land in League, into Egypt, where they suffered by Nebuchadnezzar what the Egyptians did, Jer. 43. and 44. Chapters. Some fell by the sword, some were carried Captive.

First, Observe.

After days of mirth come days of sorrow. Egypt had seen many days of prosperity and rejoicing, and now howl ye, woe worth the day: Her Summer was over, and Winter coming upon her, black, cloudy, stormy, terrible days were at hand. As there is a change in things, so in times; Eccles. 3.4. There is a time to weep, and a time to laugh; a time to mourn, and a time to dance: These succeed each other, and neither keeps possession long; mirth and jollity is thrust out of doors after a few days, by its contrary. Babylon had her days of delight, she was given to pleasure, Isa. 47.8. but suddenly there was a change, Jer. 51.8. Babylon is suddenly fallen, and destroyed: Howle for her.

Secondly, Observe.

The approaching of those days, wherein God will visit and punish sinners, is just cause of mourning. Howle, for the day of the Lord is near, a cloudy day: The Judgments of God were at hand, ready to take hold of the Egyptians, therefore they had sufficient cause to howl: Isa. 13.6. Howl ye, for the day of the Lord is at hand; It shall come as a destruction from the Almighty. Its spoken of the Babylonians, who thought themselves safe, strong, having subdued most Nations, but they must howl, for that the day of the Lord drew near; it should be a day for destruction and not an ordinary destruction, but as a destruction from the Almighty; it should be such a destruction as should proclaim to the world that the hand of God was eminently in it. Joel 2.1. Let all the inhabitants of the land tremble, for the day of the Lord comes, for it is nigh at hand. The time of Nebuchadnezzar's coming to execute the judgments of God upon Jerusalem and Judea drew nigh, and thereupon the Prophet calls upon all the inhabitants of the land to tremble, to repent and mourn; there is great and just cause so to do at such times, because thereby judgments may be averted, delayed, mitigated, or sanctified unto us.

Thirdly, Observe.

God hath his times to visit heathens, it shall be the time of the heathens. If heathens do God any service, he hath a time to reward them, as he did Nebuchadnezzar, by giving him the spoil of Egypt; if heathens do provoke him by their pride, idolatry, profaneness, oppression of his people, or any other way, he hath his time and day to punish them, Jer. 46.8, 9, 10. Egypt riseth up like a flood, and his waters are moved like the rivers; and he saith, I will go up and cover the earth, I will destroy the City (that was Carchemish by the river Euphrates) and the inhabitants thereof. Come up ye horses, and rage ye chariots, and let the mighty men come forth, the Ethiopians and the Lybians that handle the shield, and the Lydians that handle and bend the Bow: For this is the day of the Lord God of Hosts, a day of vengeance, that he may avenge him of his adversaries. The Egyptians, Ethiopians, Lybians and Lydians were all heathens, and God had his day to visit them; when they went to Euphrates to fight the Babylonians, he made the Babylonish sword drunk with their blood: Not long after, God had a day for the Babylonians, Jer. 50.27. Slay all her bullocks, let them go down to the slaughter; w • unto them, for their day is come, the time of their visitation. The Princes, Nobles, great Ones who were the Bullocks of Babylon, had their day of slaughter.

Fourthly, Observe.

Where public judgments come, they are troublesome to neighbor Nations. The sword shall come upon Egypt, and great pain shall be in Ethiopia. The evil of the sword was not confined within the Egyptian borders, it reached to the Ethiopians and others, they were filled with fear, they were in pain, as a woman in travail; when evil borders upon us, some evil or mischief is to be feared from thence; if our neighbors house be on fire, we may fear some sparks of that fire may fall on ours. The wars of England have made the Nations about us to be in pain.

Fifthly, Observe.

Wars lay all waste, the sword makes no difference between things or persons: The sword shall come upon Egypt, and her foundations shall be broken down, and the men of the land that is in league shall fall with them by the sword: As the sword spared no City, Towers, Castles, so no persons, even those Jews that fled to Egypt for safety, should not escape; what Jews, what mingled people it found in Egypt, they all suffered alike, the sword pitied, spared none.

Vers. 6. They also that uphold Egypt shall fall.

The Hebrew word is Somechee, which Montanus renders fulcientes, the Septuag. 〈 in non-Latin alphabet 〉 fundamenta, the foundation of Egypt. These upholders or foundations were not the titular gods, but the Princes, Nobles, Rulers and confederates, who by their power, policy, persons and estates, did assist the King of Egypt.

The pride of her power shall come down.

Egypt had strong Towns, Castles, men, and presumed upon, was proud of them, but these should be destroyed and taken away, so should her pride come down: The Vulgar is destruetur superbia Imperii ejus, the pride of her Empire shall be destroyed. What ever Egypt confided or gloried in, that should be brought low. Egypt was lifted up with her power, and sat like one on the top of a Mountain, and God by his judgments would bring her down.

From the Tower of Syene shall they fall in it by the sword.

Of the Tower of Syene or Sevene was spoken, Chap. 29. 10. The meaning is, that the sword should pass through all Egypt, from one border to another.

Vers. 7. And they shall be desolate in the midst of the countries that are desolate.

This verse is the same with the 12. verse of the 29. Chap. Egypt and her Cities should be like other Lands and Cities which were extremely wasted.

Vers. 8. When I have set a fire in Egypt.

When God brought the Chaldean Army into Egypt, there was a fire in it dreadful and consumptive: The wars were terrible, and devoured all things like fire, and its probable many strong Cities and Holds were burnt with fire.

When all her helpers shall be destroyed.

Egypt being rich, powerful and renowned, had many confederates which here are called helpers. The French is, Tous teux qui luy donno yent aide, are those that gave her aid, they should all be vain helpers, for they should not secure or save themselves.

Vers. 9. In that day shall messengers go forth from me in Ships.

In that day when Egypt was conquered, Messengers, not Chaldeans, but Egyptians or some that escaped the sword, fled into Ethiopia to inform them what the Chaldeans had done, and in what case they left Egypt. They are said to go forth from God, because they went by his counsel and providence, or because they fled from his angry countenance, which appeared in the destruction of Egypt, for the original is from my face. God sent them to carry tidings of his dreadful judgments to the Ethiopians: They went in Ships, Batzim, in some vessels that were for speed; the Septuag. is 〈 in non-Latin alphabet 〉 hastening.

To make the careless Ethiopians afraid.

Nebuchadnezzar passed through the oriental Ethiopia to come to Egypt, and these Ethiopians seem to be the African Ethiopians; and when Egypt was spoiled from one border to another, even to Syene, he was near it, his passage lay fair open and easy into it, and its not said that Nebuchadnezzar should not go beyond Syene, but that Egypt should be made desolate from the Tower of Syene to Cush that was the other Ethiopiae. The messengers hasted to this Southern Ethiopia (the inhabitants whereof were a secure careless people) & assured them the sword had devoured Egypt, and was come to their gates; this struck fear into them. The Hebrew word to make afraid, is, Charad, which notes, externam commotionem ex metu mali, outward trembling from fear of some sudden evil, such tidings put all Ethiopia into trembling.

And great pain shall come upon them, as in the day of Egypt.

When sad and grievous judgments are upon a place, that is called the Day of that place, as the day of Jerusalem, Psal. 137.7. In the day of Jerusalem, the Edomites said, rase it, rase it, even to the foundations thereof. When Nebuchadnezzar besieged, took, spoiled and burnt Jerusalem, that was the day of it; so here, in the day of Egypt, that was, when the plagues were upon it, especially when their first born were slain, then were they in great pain. When the land was in travail, and when they were all drowned in the red Sea, then great pain was upon all the Nations round about: so here Ethiopia should be in travail, filled with fears, and shaking fits, as Egypt and the Nations then were.

Observe, First.

When God will visit a Nation, it's not their great Ones in it, or confederates with it, which can secure it. They that uphold Egypt shall fall; the Princes, Nobles, Counselors, Associates, and whosoever were in league with her, should all feel the hand of God, and be crushed with her: when men do storm a City, it's not her Out-works, her Walls, her Gates, her Towers that can preserve her, and when God will destroy a Nation, it's not outward, nor inward helps can uphold. No policy, no power, no number can stand it out against God.

Observe, Secondly.

States are not to confide in power, but pride and confidence therein, hastens their ruin. Egypt had power, was proud thereof, and confided therein, and the Lord said, the pride of her power shall come down, Is. 16.6. We have heard of the pride of Moab (he is very proud) even of his haughtiness and his pride; but his lies shall not be so. He thought himself strong, secure, but his pride & confidence did deceive him: For verse. 7. Therefore shall Moab howl for Moab, everyone shall howl: The Moabites amongst themselves should howl one for, and with another; for the foundations of Kir-hareseth shall ye mourn, surely are they stricken. Kir-hareseth was a chief City for strength, in which they placed much confidence, and to which they fled in their straits; but her foundations were stricken, and their hopes disappointed, and the pride of their power brought down. Its the pride of States and Princes which levels them with others. Isa. 10.12. I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks. Sennacherib prided himself in his great Army, and presumed he should take Jerusalem, and eat up all the prey thereof, but his high looks were abased, & his confidences his ruin. 2 Kings 19.35.36, 37.

Observe, Thirdly.

God sends dreadful and consumptive judgments upon Nations, and makes himself known thereby. They shall know that I am the Lord, when I have set fire in Egypt, and when all her helpers are destroyed: It's God kindles fires in Nations, and Kingdoms, to consume Towns and Cities: Men, and their habitaons, they are all his, and he may do to them what he pleases, having transgressed his laws. By fire and sword did the Lord plead with the Egyptians, laying all wast, and by so doing, made himself known to be a powerful, righteous, and dreadful God.

Observe, Fourthly.

In the soarest judgments of God upon men, usually some escape. God threatened Egypt, Chap. 29.8. that he would cut off man and beast, and make it utterly wast from one end to another; verse 10, yet here in the ninth verse he saith, Messengers shall go forth, some should escape to carry tidings of his severe judgments.

Observe, Fifthly.

Those things which seem accidental and casual unto us, are ordered by the wise Counsel, Power, and Providence of God: In that day shall messengers go forth from me in ships. When all Egypt was in a confusion, some running one way, and some another, to secure themselves; and some hastening unto ships to tell others what the Chaldeans had done, in the midst of these hurries and disorders, God saw, acted, sent out messengers: they went not, however the appearance was to men; without God's ordering hand; themselves thought of no such thing, nor those they went unto; they dreamed not that they were sent forth of God, that they came from him; it was looked upon as a mere contingency, but God's hand was in it. Things may be contingent to us, they are not so to God.

Observe, Sixthly,

Such is the efficacy of God's judgments made known, that they do afflict those are at a distance from them, and fill the most secure with fears and pains. The Ethiopians were absent from the judgments executed upon the Egyptians, they were secure, careless people, but when the messengers told them their Cities were burnt, their men slain, their foundations and helpers destroyed, they were afraid, and great pains came upon them, they were in travail for their Lives, Liberties, and Estates. There is a mighty power in the judgments of God to terrify sinners even at a distance. When Tyrus understood such was the efficacy of that judgment upon those afar off, that its said, all the Princes of the Sea clothed themselves with trembling, Ezek. 27.35. so that we may say of God's judgments as David, Psal. 10.11. Who knoweth the power of thine anger? who knows what efficacy it's of, and how far it extends?

Observe, Seventhly. Former judgments are not to be forgotten: As in the Day of Egypt. God had visited Egypt many hundreds of years before, and now he minds them of that visitation. So Isa. 9.4. God mentions the days of the Midianites, minds them of the great destruction of the Midianites by Gideon, Judge. 7 and 8 chap. God minds the days of men's sinning, Hos. 9.9. they have deeply corrupted themselves, as in the days of Gibeah, and therefore he would visit their sins; and when he hath visited for sins, he would have us remember those visitations, Jer. 7.12. Go to Shiloh, and see what I did to it for the wickedness of my people Israel. As we should remember ancient and former mercies to strengthen out faith, so ancient and former judgments to quicken our fears.

Vers. 10. I will also make the multitude of Egypt to cease.

The Hebrew word for multitude is hamon, which signifies both multitude and noise, for where there is a multitude there will be a noise. Egypt was populous, and God would diminish the people, they should be slain, and carried away captives, so should both the multitude and noise cease. Increase of people is a blessing, the lessening of them a judgment.

By the hand of Nebuchadrezzar.

Hand here notes power, as in 2 Chron. 2 • .10. and Job 1.12. all that he hath is in thy power, the Hebrew is in thy hand. Nebuchadrezzar by his mighty powerful arm should come and lay all Egypt waste, and make it like a wilderness. Armies are the hands of Princes, by which they do great and dreadful things.

Vers. 11 The terrible of the nations shall be brought to destroy the land.

The word for terrible is arizze from 〈 in non-Latin alphabet 〉 araz to deal violently, to terrify, which Piscator renders crudelissi •• the most cruel, the Septuagint 〈 in non-Latin alphabet 〉 pestes, the French les plus hide •• , the most hideous; and Junius the most violent; Vatablus calls them Tyranni Gentium, the Tyrants of Nations; those were most Tyrannical and terrible God brought and set on work to destroy the land. The Chaldeans were a bitter nation, terrible and dreadful, Hab. 1.6, 7. these words we had chap. 28.7. so terrible they were that they should fill the land with dead bodies. When an Army of friends pass through a Country no hurt is done, but when an army of Tyrants of strong and terrible enemies come to spoil, what mischief will they not do?

Vers. 12. And I will make the rivers dry, Heb. drought.

Though the Chaldean Army was great, yet not so great as to drink up all the waters of Nile, which is one of the chiefest rivers in the world. Nile had many rivulets cut out of it, whereby the land was watered; all those might they stop up with earth and other materials, for their better passage, and so the rivers were made dry: Or by rivers we may understand that benefit came by them; the Chaldeans should take away all the wealth of Egypt which came by the rivers, and so the rivers were as dry things to the Egyptians: So Maldonado and some others interpret the words; but rather thus, God would send great spoil and desolation into Egypt, whereby the rivers might become useless unto them: or should we take the words literally, as some Expositors are of the mind, viz. that for the great wickedness of the Egyptians God dried up Nile, and punished them with sore famine, as in the days of Joseph it was when there were seven years of famine; This sense may be safe: or we may take rivers for the people and their power.

And sell the land into the hands of the wicked.

The Lord gives, he doth not sell: The word for selling is Macar, which signifies to give, to deliver, as well as to sell, and the Septuagint saith 〈 in non-Latin alphabet 〉 I will give the land; those who sell do deliver what they sell into the hands of others; and this is attributed to God metaphorically, for that he disposed of the land of Egypt to others, that is the Chaldeans, who are called wicked, the Vulgar hath it in manus pessimorum into the hands of the worst.

I will make the land waste and all that is therein.

Egypt was a land abounding with men, horse, chariots, wealth, Cities, and all desirable things, but God would make it desolate, and all the fullness of it, so the words are in Hebrew, for all that is therein, it had a fullness of all things, and by the hand of the Chaldean it was emptied, who in the next words are called strangers, because they were such to the Egyptians.

I the Lord have spoken it.

These words are a ratification of what is threatened. Ezekiel hath not spoken a vision of his own, or from his own spirit, but what is said is the word of the eternal God, I the Lord have spoken it, I have determined it shall be so, and nothing shall lett it.

Observe, First.

God hath ways to empty lands of their m •• titude and fullness. Egypt had her multitude of men, of beasts, of Cities, of riches, she had her fullness of all things, and God had an Army, a multitude of Soldiers to plunder and spoil her, to empty her of all her multitudes and fulnesses: Jerusalem had its multitudes and fullness, but Nubuchadnezzar emtyed her, and made her like an empty vessel, Jer 51.34. Babylon had her multitudes and fullness of Treasure, Jer. 51.13. and God had Fanners to fan her, ver. 2. and empty her land; those Fanners were the Medes and Persians, who scattered the Babylonians, and made a Prey of their Treasures.

Secondly, observe;

When God will execute severe Judgments, he makes use of suitable Instruments: He intended utter destruction to Egypt, and the terrible of the Nations were brought to destroy it. Nebuchadnezzar had men out of many Nations, and the terrible ones of those Nations, by the secret hand of God, were brought to lay Egypt waste. They roared like Lions, Isa. 5.29. They were cruel and without mercy, Jer. 6.23. They hanged Princes by their hands, Lament 5.12. And here they filed the Land with the slain.

Thirdly, observe;

God's designs shall go on whatever lies in the way to hinder. He was resolved upon the destruction of Egypt, the Rivers of it lay in the way, so that an Army could not get over Nile that great river; if gotten over, it could not march and do the work appointed for the multitude of little Rivers were in the land; shall these hinder the design of God? No, he will dry up the Rivers to make way unto his designs; the Babylonians shall pass over, and pierce through the whole land. When the Israelites were at the Red Sea, that lay as an impediment unto God's design, which was to carry them to Canaan, but did it hinder the same? No, speak to the Children of Israel that they go forward; what go forward and be drowned in the Sea? No, because they had not Faith to go upon the waters, therefore he divides the waters, and makes a dry path for them through the midst of the deeps, Exod 14. There were Mountains in the way hindering the building of the Temple, but one great mountain above all the rest. Zech. 4.7. Who art thou, O great mountain? whether it were the Persian Monarchy, or Satan and all the enemies of the Jews, God made it a plain before Zerubbabel, and notwithstanding all enemies and opposition, he carried on the work of God. Things may be too hard for men, impossible for them, but nothing is too hard for, or impossible to the Lord. He enabled Nebuchadnezzar to take Tyrus, to destroy Egypt; all the Rivers thereof shall not hinder it, God will dry them up rather then his design shall fail. Psal. 74.15. Thou dryest up mighty rivers. God hath divided Seas, plained Mountains, and dried up Rivers in our days, to make way for his designs, and in due time he will dry up the great River Euphrates to make way for the Kings of the East, Rev. 16.12.

Fourthly, observe;

All Lands are the Lord's, and he may dispose of them to whom he will, even to the wicked; he sold, he gave the land of Egypt into the hands of the Babylonians who were wicked, yea the worst of men. Ezek. 7.24. Kingdoms are not such excellent things as we imagine, were they so, they would not be given to God's enemies. That Kingdom is of great worth which God gives to his children, Luke 12.32.

I will destroy the Idols.

Egypt was the most idolatrous Land of any, and God would now destroy the Idols out of it. The word for Idols is gillulim, which Piscator renders stercora, dung, filth, so the word signifies, and their Idols were dunghill filthy God's, fitter to be trodden underfoot by Man and Beast, then to be worshipped.

I will cause their Images to cease.

Elilim Images, from Elil nihilum, for an Image or Idol is res nihili, a thing of no account. 1 Cor. 8.4. It cannot profit; therefore, Isai. 2.20. They shall cast away their Idols as useless things, and God would make them to cease.

Out of Noph.

This Noph was a great city in Egypt, very populous and famous for the Pyramids and Monuments of Kings, who leaving Thebes, made that the Royal City. Isai. 19.13. The Princes of Noph; thither many of the Jews fled, Jeremiah 44.1. It was seated on the west side of Nile over against Cairo; though it was once the Metropolis of Egypt, now nothing remains but the mere ruins. The vulgar renders it Memphis, and so it was commonly called by Heathen Writers, and Hos. 9.6. Memphis shall bury them. The Hebrew word for Memphis is Moph litterarum N. & M. facili permutatione, by the change-of N into M. saith Martinius, and hence Memphis but Junius makes it so called from Moph a Mountain near unto it. In this City was that Idol Apis in the form of an Ox worshipped, like unto it was the Calf the Jews made when Moses was in the Mount, and those Calves Jeroboam set up at Dan and Bethel.

And there shall be no more a Prince of the Land of Egypt.

God would so visit Egypt that he would either cut off all the Royal Blood, not leaving any of the Egyptian race to reign, or which is more consonant to truth, he would keep Egypt a long time without any Prince: He had threatened in the former Chapter, ver. 11, 12. That Egypt should be desolate Forty eight years, and that is the time here meant, there shall be no more a Prince of the land of Egypt. Lavater extends these words no more beyond the Forty years, saying, that for a long time they had no Kings, for after that time the Macedonians, Romans and Sarazens ruled over them.

And I will put a fear in the land of Egypt.

The Egyptians were like the Ethiopians, a secure careless people, they trusted in their Rivers, their Cities, their Horse, their Foot, their Confederates and wealth; therefore God would awaken them, and put a fear into all sorts; they should f • ar the issue of things, an enemy being at hand, and ready to lay all waste.

Vers. 14. And I will make Pathros desolate,

Of Pathros was spoken Chap. 29. 14. There its joined with the Land of Pathros; there its reckoned amongst Cities; and Junius saith its likely to be that City which afterwrds men commonly called Herculis parvam urbem, the little City of Hercules, because it was strong, and scituate in the Front of Egypt for defense of it. When Nebuchadnezzar came into Egypt, he made desolate both Pathros the Country, and Pathros the City.

I will set fire in Zoan.

Zoan was a City in Egypt very ancient, built seven years after Hebron, Num. 13.22. a Royal City where the Princes resided, Isa. 19.11. to it came Princes from Judea for help. Isa. 30.4. The Septuagint calls it Tanis, and because it was not far from Nile one of the mouths of Nile was called Ostium Tanicum or Taniticum. Among Authors there is mention of Tanis in Goshen, and Tanis on the other side Nile, where Memphis was; and because the Jews dwelt in Goshen, I conceive Tanis in Goshen is sometimes meant in Scripture, and not always the other Tanis or Zoan, as Psal. 78.12. & 43. verse. God did marvelous things and wonders in the • ield of Zoan or Tanis, that might be that where the Jews inhabited. By Fire here may be understood fire materially, which consumed Zoan to ashes; or fire Metaphorically, God's vengeance upon it by the Sword.

and will execute Judgments in No.

No was another great City in Egypt, of which the Prophet Nahum speaks thus, Chap. 3. 8. Art thou better then populous No, that was scituate among the Rivers, that had the waters round about it, whose Rampart was the Sea, and her wall was from the Sea. The word for populous is Amon, which signifies nourishing. No was mater & nutrix totius Egypti, the Mother and Nurse of all Egypt, by reason of her great wealth and traffic, scituate amongst the Rivers, cut out of Nile. The Septuag. terms it 〈 in non-Latin alphabet 〉 the Chaldee Paraphrast, Rabbies, and most Expositors make it to be the City which in after-times was called Alexandria. Junius thinks it that City and Tract which Ptolemy calls Neuth. This City God did punish, for it was idolatrous, Jerem. 46.25.

Vers. 15. I will pour my fury upon Sin the strength of Egypt.

Exod. 16.1. Mention is made of the wilderness of Sin, which some Expositors affirm had its name from this City here called Sin, which afterward obtained the name Pelusium, and was by that mouth of Nile termed ostium Pelusiorum, over against Arabia Petraea, and is now called Damiata Castaldo Zeiglero, and Soudas names it, Clavis Egypti, the Key of Egypt, and our Prophet robur Egypti, the strength of Egypt; it was of grand import to hinder the coming in or going out of ships. So strong it was that God must pour his fury upon it, else it would not be ruined.

And wlll cut off the multitude of No.

This City No had great trading, and Idol God's in it, both which drew Multitudes of people; but the Lord would cut them off, some by the Sword, some by captivity, and some by other Judgments.

Vers. 16. I will set fire in Egypt.

In ver. 14. he said, I will set fire in Zoan, and here in Egypt. The Babylonians were Fire-brands, whom God brought to consume all Egypt and her Glory.

Sin shall have great pain.

The Hebrew is dolendo dolebit, she shall be in such pain as women in travail are; God would pour his fury upon her, and that would pain her to purpose.

No shall be rent asunder.

Garments we use to rend in pieces, and weak materials: Cities are weak things when God comes to deal with them, he can rend them asunder; the strongest Walls, Towers, Houses, he can in a moment pull in pieces, as easily as the strongest man can paper or clothes.

And Noph shall have distresses daily.

Noph shall hear of, and meet with those things as should put her into continual straits; provisions should fail her, the spirit of her Soldiers and Inhabitants should fail her, her hope of help from Confederates should fail her, so daily she should have distress, and especially when besieged by the Enemy.

Vers. 17. The young men of Aven.

Aven the Septuagint, have it 〈 in non-Latin alphabet 〉 Heliopolis, which is the City of the Sun, and Isa. 19.18. its called 〈 in non-Latin alphabet 〉 Ir Cheres the City of the Sun, so its rendered in the Margent; and it was so called, because it was simulachrum & templum solis, the Image and Temple of the Sun, it was sometimes in Holy Writ called On, Gen. 41.45. Pharaoh gave Joseph to wife Asenath, the Daughter of Potiphera, Priest of On, of Heliopolis saith the Septuag. It was after by the Grecians called Thebe, by the Arabians Bethsemes. The men of this City were accounted the wisest of all the Egyptians; neither their wisdom nor their strength could preserve them from falling by the sword.

And of Phibeseth shall fall by the Sword.

This City is affirmed to be Bubastis or Bubastus, a City in Egypt, where Diana, whom the Egyptians called Bubastis, had a Temple; and there was once a year great solemnity had in honorem Dianae, by some its called pubastum.

These Cities shall go into Captivity.

The Inhabitants of them shall be taken and carried away by Nebuchadnezzar and his forces, viz. The Citizens of Aven and Phibeseth.

Vers. 18. At Tehaphnehes also the day shall be darkened.

Some make this City to be the same with Zoan or Tanis. In Jeremiah its called Tahpanhes: Chap. 44. 1. in it dwelt many of the Fugitive Jews; its thought to be so called from Tahpenes the Queen Wife of Pharaoh, 1 Kin. 11.19. In Isa. 30.4. Its named Hanes on Chanes, in Jerem. 43.7. Tahpanthes, so its in the Hebrew, and it was a Royal City, ver. 9. Pharaohs house was there. Its by some Expositors said to be Daphnae or Daphnis, which was in ostio Nili Pelusiano, of his Judgment was Junius in his notes on Jer. 30.4. but in this place he makes Tehaphnehes to be in the remotest part of Egypt, Southward, above Syene, where Nile makes an Island called Tacompso or Cacompso, by Herodotus; Now there should the day be darkened, that is turned into night by reason of mourning and sadness; all their mirth should be taken away, Fears, Sorrows, Distresses, should come as thick Clouds upon them, and darken all.

When I shall break there the yokes of Egypt.

The Egyptians held them there in great subjection, ruled over them Tyrannically, they made them serve like Beasts with yokes on their necks, and burdens on their backs. God would set them at liberty, and put yokes upon the Egyptians own necks. Junius thinks there were some works or chains in those parts to keep out the Ethiopians from making incursions into Egypt. Lavater reads the words, vectes Aegypti, the Bars of Egypt. The people thereupon were put to great Taxes, and hard Services, which were Yoaks: Some read the Scepters of Egypt, the word Mototh is rendered by some Scepters, by others loca nigra vectes; where there be Scepters, Power, there will be heavy and burthensome things, such Laws, Decrees, Orders, Taxes, Services imposed upon the people, as that they may well be called Yoaks, Bonds, Barrs, Lets to their Liberty and Comfort, these Yoaks would God break and remove from their necks and backs.

And the pomp of her strength shall cease in her.

The Hebrew is, the pride of her strength. Egypt had strong Cities, strong Garrisons, which made her proud, confident; The Septuag. is 〈 in non-Latin alphabet 〉 the injury or violence of her power and strength; she abused her strength in oppressing others, and God would put an end unto it, he would destroy it, and she should no more glory in her strong Holds, or in her Multitudes of men.

As for her a cloud shall cover her.

Here is a Nominative case absolute in the Hebrew 〈 in non-Latin alphabet 〉 Hi ipsa, which is rendered as for her, that is Tehaphnehes, a cloud shall cover her. Nebuchadnezzar's Army, which brought a cloud of fears, a cloud of sorrows, a cloud of perplexities, a cloud of reproach; Such a cloud was upon Worcester.

And her Daughters shall go into captivity.

By Daughters we may understand the women of Tehaphnehes, who properly were the Daughters thereof, or, the little Towns thereabouts, each were under the protection and power of Tehaphnehes, and so were her Daughters metaphorically: The Inhabitants of them should be carried away into Babylon.

Vers. 19. Thus will I execute Judgments in Egypt.

Egypt was full of Sin, and God filled it with his Judgments from one end to the other, he said he would cut off man and beast, break down her Foundations, dry up the Rivers, lay all waste, fill the land with the slain, send Multitudes into Captivity; and thus will I execute Judgment in Egypt.

First, observe;

Idols and Idolatrous worship are so far from benefiting a State, as that they provoke God to ruin them, and the State with them. Egypt had many Idols, many Images, in most Cities they were set up and worshipped, this caused God to destroy them, and Egypt with them. I will destroy the Idols, and will cause their Images to cease out of Noph, and I will set fire in Egypt. Idolatry is a Sin robs God of his Glory, and so provokes him to fury, to take vengeance on Idols and Idolatrous Kingdoms. Jer. 46.25. I will punish the multitude of No, and Pharaoh, and Egypt, with their God's and their Kings. The Kings set up their Idol God's, they commanded and countenanced the worshipping of them, therefore they should be punished together. Idolatry is very destructive, it was the destruction of the ten Tribes, 2 King. 17.7. and you may see how Judah suffered for this Sin, 2 Chron. 28.2. Ahaz made Moul • en Images for Baalim, and burnt incense to Idols, but what was the issue thereof? ver. 5. The King of Syria smote him, and carried away a great multitude of them Captives; Pekah also the Son of Remaliah slew in Judah 120000. in one day, which were all valiant men, because they had forsaken the Lord God of their Fathers; they fell to Idolatry. ver. 6. Besides the loss of those men, 200000. women, sons and daughters, were carried away captive, ver. 8. O what spoil was Judah brought unto for its abominable Idolatry!

Secondly, observe;

God may and can deprive Lands of their Princes at his pleasure. There shall be no more a Prince of the Land of Egypt. P • inces have their Patents and Power from God. Prov. 8.16. By me Princes rule, and Nobles, even all the Judges of the earth. Its God sets them up, and he may and doth pull them down as he sees cause; he set up Saul and he rejected him, 1 Sam. 15.23. he planted Zedekiah, and pulled him up, Ezek. 17.8, 9. He cuts off the spirit of Princes, he is terrible to the Kings of the earth, Psal. 76.12. He cuts them off as suddenly, as easily as the Vine-dresser doth branches off the Vine, he is terrible unto them. 2 Chron. 22.21. he sent an Angel and cut off all the mighty men of valor, and the Leaders and Captains in the Camp of the King of Assyria: The Angel made terrible work among them in one night. God is King of Kings, and in the day of his wrath he strikes through them, and deprives their Land of them. He can say to any Land, as he did to Egypt, there shall be no more a Prince there.

Thirdly, Observe;

There is nothing can secure a wicked Prince and Nation from the judgments of God. Egypt and her King had many Cities, Strong Cities, populous Cities, wealthy Cities, Men of wisdom and might in them, yet these could not keep off the Sword and Fire; I will make Pathros desolate, I will set fire in Zoan, I will execute judgments in No, and pour my fury upon Sin; Noph shall have distress, the men of Aven and Phibeseth shall fall by the Sword, and a Cloud shall cover Tehaphnehes. Men might run from one City to another, but God's judgments would outrun them, if they escaped one Judgment, another would overtake them.

Fourthly, observe;

God hath his times to take off the heavy Burdens, Tributes and Taxes are laid upon people by oppressing Princes and Rulers, when I shall break there the Yoaks of Egypt. The Rulers of Egypt decreed unrighteous things, oppressed the men of Tehaphnehes, sucked their blood by hard Rates and Taxes, burdened them with difficult and dangerous Services, and made them groan under their Yoaks, as they did, so do the Princes and Rulers of most Nations in the world; but as they have their times to make and increase such yokes upon the people, so God hath his time to take them off. Levite. 26.13. I have broken the bands of your yoke, and made you to go upright. The Jews were under the Egyptian Yoak a long time, but at last he break the bands of the Yoak, those Laws, Decrees, that kept them in Egypt, held them to hard labor, causing them to stoop, and made them free, so that they could go upright. Bondage makes men to bow, but Liberty to go upright. Heavy burdens upon people make them sigh, press them down to the Earth, and when they are eased they rejoice and look up. Its God breaks the Yoaks off, whoever puts them on. Isa. 10.27. It shall come to pass in that day, that his burden shall be taken away from off thy shoulders, and his Yoak from off thy neck, and the Yoak shall be destroyed because of the anointing. The King of Assyri • s, Burdens and Yokes lay heavy and hard upon the Jewish State; but for Hezekiah's sake, or rather Christ's, who is called the anointing, he would break the Yoaks, and take off the Burdens.

Fifthly, observe;

God makes some Nations exemplary with his judgments; Thus will I execute Judgments in Egypt; thus as becomes me a provoked God; thus as an Idolatrous profane guilty Nation deserves; thus as themselves and all Nations round about shall know that I am the Lord, they shall see that in my Judgments which shall convince them that no hand but mine could do such things, take such Strong Holds, ruin so many Cities, and lay waste such a land as Egypt was. Some Lands are Theaters of God's severe Judgments; we have been made Monuments of God's choice Mercies, wonderful Deliverances. Let us fear the Lord and his Goodness, least he turn our Mercies into Judgments.

Vers. 20. In the Eleventh year in the First month, the seventh day of the month.

That was in the Eleventh year of Jehoiakins Captivity; the First month and the seventh day, Ezekiel had this Prophesy given in; it was three months and two days before the takeing of Jerusalem, Jer. 52.5, 6. for it was taken the Eleventh year, the Fourth Month, and the ninth day. This Prophesy though it be set after that in chap. 29.17. yet was sixteen year before it. The Penmen of the Scriptures do not exactly observe the order where everything should come in; among the Psalms you have the third Psalm, which was made at that time when David fled from Absalom, set before the 34, 51, 56, 57, 59, 60. and others, which were made before that, as appears by their Titles.

Vers. 21. I have broken the Arm of Pharaoh King of Egypt.

By Arm, the forces and power Pharaoh had, are intended. Vatablus saith the Preter Tense is here put for the Future Tense, I have broken, that is, I will break; but Pharaoh had his arm broken before, when the Babylonian forces beat him and his Army by the River Euphrates in Charchemish, which was in the fourth year of Jehoiakim, Jer 46.2. And at that time he took from him all that he had between Nile and Euphrates, 2 Kings 24.7. which was the breaking of his Arm, and such a breaking as it could not be cured. But notwithstanding this breaking, Pharaoh got up forces again; and when Nebuchadnezzar besieged Jerusalem, he came forth out of Egypt, whereupon Nebuchadnezzar raised his Siege, went to meet Pharaoh, and caused him to retreat, Jer. 37.5, 7. as having a broken arm, and not being able to encounter with him.

And loe, it shall not be bound up to be healed, &c.

That wound and loss which Pharaoh received by overthrow of his army, he never could cure and recover; neither his own people, nor his Confederates could set him into his former condition; he is here resembled to a broken Arm, which cannot be bound up, or if bound up, not be healed, so as to be useful anymore. Pharaoh could never recover his strength and greatness again.

Vers. 22. Behold, I am against Pharaoh King of Egypt.

Here is the cause of Pharaohs breakings, his not binding up and healing, the Lord was against him; not only the Babylonians and Cyreneans were his enemies, but the Lord himself; when he breaks in pieces, who shall bind up? when he wounds who shall heal? when he is an Enemy, who can stand before him? The Lo • d makes himself Author of all the Judgments fell upon Pharaoh.

And will break his Arms, the strong, and that which was broken.

Pharaohs Arms were Egypt, and those Territories he had from Egypt to Euphrates. His Arm was broken already by the Babylonians as you have it before; One Arm yet remained, and that is called a strong one, viz. Egypt with all her strength; This Arm God break by the Cyreneans (against whom Pharaoh led out an Army which they overthrew) and the Civil Wars amongst them; after that Victory they were so consumed and weakened, that they had not hearts nor means to defend themselves against Nebuchadnezzar when he invaded them.

I will cause the Sword to fall out of his hand.

When an Arm is broken, the hand is disabled from holding anything; so Pharaoh having his arms broken, Syria and Egypt, the Sword should fall out of his hand, he should not be able anymore to make war: he should neither have forces in the one Kingdom or the other to do him service; or thus, if he did get up some forces, and engage with the Babylonians, God would so order things that the Egyptians should be overcome, throw down their Arms, cry for quarter, or fly for safety.

Vers. 23. And I will scatter the Egyptians among the Nations.

The Hebrew word for to scatter is 〈 in non-Latin alphabet 〉 puts, which signifies confringi cum dispersione, to be broken and dispersed; he spake before of the breaking Pharaohs forces, and now saith they should be scattered, some running one way, some another, some carried into one part of Babylon, some into another.

And disperse them.

〈 in non-Latin alphabet 〉 Sarah, which is the Hebrew word, signifies to disperse by breaking in pieces, and also by fanning. The Septuagint hath it 〈 in non-Latin alphabet 〉 I will fan them: And so Lavater, Piscator, and the vulgar render the word. God would fan them as chaff out of the Land of Egypt, and drive them from country to country, as the wind drives chaff from place to place.

Vers. 24. And I will strengthen the Arms of the King of Babylon.

Chizzikti, Montanus renders it comfortabo, I will comfort; Vatablus noborabo, I will make strong. Jun. and Pisca. confirmabo, I will confirm; the French, fortifiray, I will fortify. The Septuag. 〈 in non-Latin alphabet 〉 I will harden. The word Chazak saith Kirker, signifies properly, firmam apprehensionem, such a taking hold of a man, as thereby to confirm his Spirits, and to strengthen him: God would take hold of Nebuchadnezzar and his forces, so as to add spirit, courage and strength unto them; he would be on their side, and make them victorious. He was against Pharaoh, brake his Arms, weakened him; but he would be with Nebuchadnezzar, uphold him, and make his Arms strong.

And put my Sword in his hand.

I will furnish him with all military instruments, and sufficiency of power to execute my judgments upon Egypt, and upon Pharaoh King thereof. God would make the Sword fall out of his hand; but he would put one into Nebuchadnezzar's hand.

But I will break Pharaohs Arms.

Let them be strong and brawnie, I will break them as wood bones, earthen vessels are wont to be broken; he is proud, confident, and thinks himself able to withstand the King of Babylon, but by him will I break all his forces, and so break them, that

He shall groan before him, with the groanings of a deadly wounded man.

The Hebrew runs thus, He shall cry with Cries being deadly wounded before him. Piscator looking to the former words, I will break Pharaohs Arms, renders them thus, that he may groan before him, as a man groans being deadly wounded: When a man is Chalal, thrust through or deadly wounded, he fetcheth deep sighs and groans; and Pharaoh should be so afflicted, with the King of Babylon's prevailing against him, that he should greatly mourn and groan. Noak notes such crying, sighing, groaning as men make when they are wounded unto death.

Vers. 25. But I will strengthen the Arms of the King of Babylon, and the Arms of Pharaoh shall fall down, &c.

In this verse and the last there is little but what was said before; the Prophet repeats the same things, that so he might awaken the Egyptians to consider what dreadful desolations were coming upon them, and beat off the Jews from seeking help at their hands whose destruction was so certainly determined by the Lord.

And he shall stretch it out upon the Land of Egypt.

This stretching out may either refer to the stroke; as when men will strike strong and deadly strokes, they stretch out their arms that the stroke may be with more force upon the party to be smitten; or it may note the extent of the Sword, it should be stretched out upon the whole Land of Egypt; Wars should consume the whole Nation.

First, observe;

Men in affliction strictly observe how the time passes away, they mind the years, months, and days. Ezekiel was a Captive in Babylon, and he kept account of the time; in the Eleventh year, the first month, and seventh day of it, that was of their Captivity; he slipped not a day but observed it, and what fell out; then the word of the Lord came unto him. Afflictions make good Chronologers.

Secondly, observe;

The Lord makes good his word he had said by the mouth of David, Psal. 37.17. The arms of the wicked shall be broken, and here he saith, I have broken the Arms of Pharaoh King of Egypt; he was a wicked King, and God broke his Arms. Kings who have great forces, great wealth, numerous Cities, and strong Navies, if they be wicked, they and all they have are no more to God then one single man, whose Arms God can easily break, for he hath a mighty Arm, Psal. 89.13. And when he makes it bare, then it breaks Kings and Kingdoms, Arms and Armies in pieces; it was his Arm that brake the Babylonian, Persian, Grecian and Roman Empires, which were all wicked. He break the Arm of Moab, Jer. 48.25. He will break the Arm of Antichrist, and of all the Princes of the Earth which help him.

Thirdly, observe;

God sometimes so wounds Princes and States, as that their wounds are incurable. I have broken the Arm of Pharaoh, and loe, it shall not be bound up to be healed; all the State-Surgeons and Physicians could not set the bone again, and heal the wound; much art and industry was used, many plasters applied, but all to no purpose, for God had said, it shall not be healed, Jer. 46.11. In vain shall they use many Medicines, for they shall not be cured; its spoken of this Pharaoh, and the wound he had received. If God deny once to cure the wounds, he makes those wounds prove deadly; not all the Balm in Gilead will cure them, not all the wisdom, riches, strength of Egypt, could make Pharaoh whole again. If the Lord himself do not bind up when he breaks, heal where he wounds, nothing but death and dissolution follows.

Fourthly, observe;

Its a dreadful thing to have the Lord declare himself to be an enemy to a King, to a State, to any; Behold, I am against Pharaoh, therefore what was broken could not be healed, and what was whole should be broken, he should be more and more disabled; his Princes became fools, his wise Counselors brutish, a perverse and seducing Spirit was in the midst of them; and Egypt was as women, fearful and weak like women, Isai. 19.11, 12, 13, 14, 15, 16. God being against Pharaoh, all his Councils, Enterprizes, were blasted, all his forces broken, all his Cities made desolate, and all his people consumed or carried into Captivity; better he had had all the Princes of the world against him then God, for whomsoever he is against, must be ruined.

Fifthly, observe;

The flourishing and perishing of Kings, Kingdoms, and Armies, is from the Lord. I will strengthen the Arms of the King of Babylon, and put my Sword in his hand, but I will break Pharaohs Arms, and they shall fall down. One of these great Kings should prosper, his Kingdom flourish, his forces stand and conquer; the other should perish, his Kingdom be laid waste, and all his forces broken and scattered. What King, State, or Army soever God is with, he will strengthen, uphold; what King, State, or Army soever he is against, he will break, ruin, and bring to nothing, whatever their Strength, Wealth, or Councils are.

Sixthly, observe;

Tyrannical wicked Kings oft come to very sad ends: he shall groan before him with the groanings of a deadly wounded man. Herodotus saith he was strangled by the Egyptians which had revolted from him to Amasis. The Holy Scripture tells you what ends Adonibezek, Athaliah, Jezebel, Ahab, and Sennacherib came unto. Pilate who put Christ to death, was deposed, banished, and at last slew himself at Lions in France. Of Thirty two Emperors who persecuted the Christians, scarce any of them died a natural death; some were poisoned, some killed by the Soldiers, some sentenced by the Senate, and some slew themselves: Galerius had such a Loathsome disease, as that he could not endure the stink of it, but slew himself to avoid it. Vid. Fox Act. Mon. vol. 1. pag. 40, 41.

Seventhly, observe;

God is the Author of Wars, he sets one Tyrant against another, and gives Commission how far they shall proceed. I will put my Sword into the hand of the King of Babylon, and he shall stretch it out upon the land of Egypt. Nebuchadnezzar was a great Tyrant, and God set him upon Pharaoh another great Tyrant, and ordered him how far he should go, even over all Egypt. Tyrants cannot stir till God move them; the Sword is his; if he will not put it into their hands, they cannot take it up, and when he hath put it into their hand, they cannot go one foot further then he hath appointed them.

Vers. 1. In the Eleventh year, in the third month, in the first day of the month.

The Prophet had not Prophesies given in every month, it was a month and Twenty-four days from the last Prophesy to this, which was one month and eight or nine days before the destruction of Jerusalem, and in the Eleventh year of their Captivity, the Third month, and First day of the month. The Hebrew for First day of the Month, is, una mensis, one of the month is an Hebraism common in the Scripture, as in Gen. 1.5. The Evening and the Morning were one day, so is the Hebrew, that is the first day, Luke 24.1. 〈 in non-Latin alphabet 〉 upon one of the week, that is the First day of the week.

Vers. 2. Speak unto Pharaoh King of Egypt, and to his multitude.

Pharaoh was a great King, and had a great Multitude of Men, Horses, and Chariots, and conceited himself greater then he was; but how great soever he were in reality or conceit, God orders a Prophet to speak to him, and to demand a question of him. The Prophet was in Babylon, Pharaoh in Egypt, and how he could speak to him, appears not. Its impossible that he should undertake so long a journey as tis from Babylon to Egypt. Its more consonant to truth, that he penned this Prophesy, and sent it unto him by one means or other.

Whom art thou like in thy greatness?

This was the Question Ezekiel must propound to him, and it was an upbraiding question, taxing him for his pride, arrogancy and vain confidences. He had like most Kings many Flatterers, who flattered him into a conceit that he was greater then other Kings, yea so great in power, that he might encounter God himself. The Lord therefore thought meet to take down his Spirit by this question, Whom art thou like in thy greatness? what like unto me? thou art so far from that, as that thou art not comparable to some mortal men. What sayest thou to the King of Assyria? art thou greater, art thou stronger then he? no, he went far beyond thee in Power, Dignity and Greatness, yet for his pride, arrogancy and confidences in what he had, he was utterly destroyed; and thinkest thou who art inferior, to stand and avoid the Judgments of God when they come? thou deceivest thyself.

First, observe;

Kings are prone to be lifted up with and confide in their greatness. Pharaoh sweld with his honor and multitude, puting too much confidence therein, Chap. 29.3. he is called the great Dragon, and he lay secure in the midst of his Rivers, saying, my River is mine own, and I have made it for myself; he was proud and confident, thinking none greater then himself. Nebuchadnezzar was lifted up with his greatness, Dan. 4.30. so was Sennacherib, Isa. 37.11, 12, 13. And not only wicked Kings, but good ones have been overtaken with this evil. David numbers the people, and was too proud of, and confident in his Multitudes, 1 Chron. 21. Princes have many things to puff up their Spirits, but God knows how to bring them down.

Secondly, observe;

God will have them told of their Sins, and taxed for them: Go speak unto Pharaoh, and say whom art thou like in thy greatness? Thou proud Tyrant thou shalt fall, though thou be great, strong, there is a greater then thyself, and one stronger then thou art, who hath sent a Prophet to tell thee of thy pride and arrogancy, and to foretell thee of thy destruction. Kings are no more to God then the meanest peasants; if they sin they shall hear of it, and smart for it.

Vers. 3. Behold the Assyrian.

Some would have Pharaoh and the Egyptians to be understood by the Assyrian, and produce Isai. 52.4. for it, where its said, my people went down aforetime into Egypt to sojourn there, and the Assyrian oppressed them without cause, that was Pharaoh and the Egyptians, saith A lapide; but Interpreters generally understand Sennacherib or Nebuchadnezzar, and their people. By the Assyrian therefore, here is meant the King of Assyria, whom diverse Expositors make to be Esarhaddon, the third Son of Sennacherib, of whom see Isa. 37.38. He was King of Assur, Ezra 4.2. called also the great and noble Asnappar, ver. 10. He was King of Assyria and Babylonia, saith Usher in his Chronology. Lavater makes him only King of Assyria, for he saith Ben-Merodach the Governor of Babylon, observing that his two Brethren who slew their Father, viz. Adramelech and Sharezer lying in wait to dispossess Esarhaddon of the Kingdom, he made war upon him, overcame him, and so rejoined the Assyrian Kingdom to the Babylonian. Whether, him, Sennacherib or Nebuchadnezzar, it was a King of Assyria, who was great and powerful.

A Cedar in Lebanon.

That is, as a Cedar in Lebanon. Lebanon was a great and large Mountain in Canaan, full of Cedars; and this King of Assyria is likened unto the chiefest of them.

With fair Branches.

These Branches were not his Sons and Nobles, but the several Provinces belonged unto the Kingdom of Assyria, over which his Princes and Nobles did reign. Himself was the Cedar, these the Branches or Arms.

And with a shadowing shroud.

The word for shroud, is Chorash, which Montanus renders Caedua Sylva. Buxtorf saith its Virgultum densum & implexum faciendae umbrae commodum, shoots, sprouts, so thick and entangled together, as that they make it shadowie. The Septuagint hath the words thus, 〈 in non-Latin alphabet 〉 thick in the covering; this Tree did afford cover and shade to others.

Of an high stature, his top was among the thick bows.

The King intended Ezek. 17.6. was like a Vine of low stature; but this King was like a Cedar of high stature, glorious, great, and renowned, so high that 〈 in non-Latin alphabet 〉 , his top was in the midst of the clouds, like the tree Dan. 4.20. whose height reached to Heaven.

Vers. 4. The waters made him great.

Some Trees prosper best in dry places, some by the waters side; the moisture they draw thence makes them to spread and flourish, Psal. 1.3. The Tree being here Metaphorical, so are the waters; waters signify sometimes afflictions, Psal. 32.6. sometimes wholesome and good doctrine, Isai. 55.1. sometimes people, Rev. 17.15. here riches, power, victories, and such things quibus augenter & splendescunt imperia. The Assyrian wealth, Provinces, Victories, were as water to his Roots, and made him great.

The deep set him up on high, with her Rivers running round about his plants.

His vast Treasure, like a deep not to be drawn dry, raised him to such an height, as waters do a Cedar; He did abound with plenty of all things: As Plants which have rivers running round about them, do grow and spread, so did the King of Assyria, and his. His riches and greatness were like an Ocean, and the Provinces as so many Rivers brought in wealth continually, which supplied them and others.

And sent out her little rivers unto all the trees of the field.

Some Commodities, some parts of the Assyrian Treasure were derived to other Nations, Princes, and People; or his own Subjects had some share with him in his wealth and greatness; all at home, and many abroad, which were the Trees of the field, gained by the Assyrian waters.

Vers. 5. Therefore his height was exalted above all the trees of the field.

There were diverse Trees in the field which were high, many Kings and Princes who were great, but the Assyrian was the highest, the greatest Cedar and Monarchy then in the world; His waters exceeded theirs, and they derived moisture from him.

His boughs were multiplied, and his branches became long.

The boughs and branches of this metaphorical tree, were the Provinces and Countries belonged to the Assyrian Monarchy, which were many, and extended far, even to Media Eastward, to Mesopotomia Westward, to Armenia minor Northward, and to Susiana Southward.

Because of the multitude of waters; when he shot forth.

Where there is much water and moisture at the root of a Tree, there the branches and boughs do shoot forth faster and further then where its wanting: The Assyrian having multitude of waters, viz. Treasure, enlarged his Empire and borders thereby.

Vers. 6. All the Fowls of heaven made their Nests in his boughs.

By Fowls of Heaven some understand the Nobles and great Ones; they built them habitations in his Provinces and Dominions, which they peaceably enjoyed, as Fowls do their Nests in the boughs of high trees.

And under his branches did all the beasts of the field bring forth their young.

By Beast of the field A lapide intends the vulgar and more barbarous sort of people. The sense is, that all kinds of people, noble and ignoble, rich or poor, weak or strong, were in safety, and multiplied under his protection, as birds and beasts do in and under a great Tree.

In this verse and the former be three words, which signify Boughs and Branches. The first is Sargnaphah, which signifies a heap or thicket of boughs. The second is, Saiph or Sagniph, which notes a top bough. The third is 〈 in non-Latin alphabet 〉 parah or porah from 〈 in non-Latin alphabet 〉 to adorn, because boughs are ornamenta arboris, the glory and beautifying of the Tree.

Under his shadow dwelt all great Nations.

Either they were under his Authority or his Protection; many great Nations were commanded by the Assyrian, and others put themselves under his protection.

Vers. 7. Thus was he fair in his greatness.

The Hebrew is vaiijph, Pulchrum fuit in magnitudine suae, he was a goodly thing in his greatness. The Septuagint 〈 in non-Latin alphabet 〉 he was beauty in his heighth and greatness, not only beautiful but beauty; greatness and height make things goodly and fair.

And in the length of his branches.

Here is another word for Br • nches dalijoth, which is from dalah to draw, because they draw juice from the Roots, or because they move upwards, and so the word dalah also signifies. The Branches of this tree were the Provinces, as before, which extended far, and added to the greatness and glory of the tree.

For his Root was by great waters.

These words correspond with those in the Fourth Verse, the waters made him great. When a tree is fixed in the earth where there is no want of moisture, it grows, it spreads, it becomes great and lovely: So this King being planted among great waters, in the midst of much wealth and power, grew, spread, and became fair in his greatness.

Vers. 8. The Cedars in the Garden of God, could not hide him.

The highest Cedars that were in any Garden, or in Paradise itself, did not exceed this Cedar, and so obscure the glory of it; but this Kingdom for the wealth, strength, and greatness of it, went beyond all others, and was for admiration.

The Firr-trees were not like his boughs.

Firr-trees are tall and stately, yet none of the Firr-trees were comparable to the boughs of this tree. The Kingdoms of other Princes were not like to the Provinces of Assyria.

And the Chesnut-trees were not like his branches.

The Chesnut-tree is lower then the Firr-tree, but more branchie and spreading; yet none of the Chesnut-trees did equalize any branch of the Assyrian tree.

Not any tree in the garden of God was like unto him in his beauty.

The Hebrew is, every Tree in the Garden of God was not like to him in his beauty; that is, no tree therein, no tree in Paradise, no tree in the whole earth did equalize this Metaphorical Assyrian tree in the bulk, arms, branches or beauty of it.

Vers. 9. I have made him beautiful in the multitude of his boughs.

A Tree is much beautified that hath abundance of boughs shooting out from it; the more boughs, the more beauty: This tree wanted not for boughs; it had many Provinces, and everyone added to its beauty.

So that all the Trees of Eden, that were in the Garden of God, envied him.

When other Trees, that is, Princes, who were seated in pleasant, rich and fruitful places, saw how much the King of Assyria exceeded them in power, wealth, glory, and greatness, they envied him.

First, observe;

Its the Lord who makes Kingdoms and Kings great, and differences them from others. The Assyrian was a Cedar in Lebanon, exceeding all others in beauty, branches, height and thickness; and how came he to be so? ver. 9. I have made him fair. Whatever virtue, glory, excellency inward or outward, any Trees, any Princes have, its all from the Lord. All Solomon's greatness and wisdom was from him, 1 Kin. 4.29, 30, 31.

Secondly, observe;

That as Trees have need of moisture and waters to make them grow and flourish, so States and Princes have need of money to uphold their greatness; they must have Revenues come flowing in like Rivers, else they will soon wither. The waters made him great, the deep set him up on high, the Rivers run round about his plants; he had multitude of waters, his Root was by great waters, the Assyrian had great means which maintained his glory and greatness; so Solomon had great means, otherwise he could not have lived at that height he did, 1 Kin. 4.22, 23, 26, 27, 28. Chap. 10.14, 21, 22, 23.

Thirdly, observe;

Princes, Monarchs, States, ought to protect those are their Subjects, and to communicate good unto them. This Cedar in Lebanon was a shadowing shroud, all the Fowls of Heaven made their nests in his boughs, under his branches did all the Beasts of the Field bring forth their young, and under his shadow dwelt all great Nations: All sorts had protection from the King of Assyria; and not only so, but those waters watered him were sent out unto all the Trees of the field; he hoarded not up his wealth, but it passed up and down for the good of all. Isai. 49.23. Its said of the Church, Kings shall be thy nursing Fathers, thy Nourishers; that is, they shall communicate good things unto thee, as a Nurse doth milk unto the Child; not only doth she protect the child from harm, but see it want nothing that is good for it.

Fourthly, observe;

Excellencie, greatness, transcendency beget Envy. This Assyrian Cedar excelled all the Cedars in the Garden of God; none of the Firr-trees, Chesnut-trees, or any other did equalize him, he out stripped all the Trees in bulk, in height, in branches, in beauty, and what then? all the Trees of Eden, that were in the Garden of God, envied him. Envy is against Superiors, and Contempt is of Inferiors. When Daniel was made chief of the Presidents and Princes, then they envied him, and sought occasion to ruin him, Dan. 6. Its a grief springing up from another man's prosperity; Power, Honor, Strength, Riches, Greatness, are the causes and occasions of it; There is always a malignance goes along with it, taking pleasure in hurting, though it gain nothing thereby. Envy is most prejudicial to the party it dwells in, for its the rottenness of the bones, Prov. 14.30. It eats out the marrow and moisture of them, and makes them putrefy. Hence say the Hebrews, oculus malus ingredi facit hominem in sepulchrum, an envious eye brings a man to the grave.

Vers. 10. Because thou hast lifted up thyself in height.

These words are an Apostrophe to the King of Egypt, as Junius and Piscator observe. Here is a sudden interruption and turning of the Speech unto Pharaoh, who was proud and haughty like the Assyrian; God by this gives him a hint to look to himself, and so turns again to the Assyrian.

And he hath shot up his top among the thick boughs.

He, that is the King of Assyria, he was grown very high, and so high, that his heart was lifted up in his height, propter altitudinem suam, saith Piscator, by reason of his height; his height heigthned his Spirit, he thought himself to have aliquod numinis in him, and fit to be worshipped.

Vers. 11. I have therefore delivered him into the hand of the mighty one of the heathen.

The Hebrew is future, I will deliver him, and so Munster reads it: For the better understanding of these words, we must know that the Kingdom of Assyria and Chaldea were distinct. The Metropolis of Chaldea was Babylon; the Metropolis of the Assyrian was Nineveh: the ten Tribes were carried away by the Assyrians; the other two Tribes by the Chaldeans. Dissensions arising between these two, God delivered the King of Assyria into the hands of the King of Chaldea, who was Nebuchadnezzar as Expositors say, and is here called the mighty one of the Heathen; he subdued all Assyria, and made that and Chaldea one Empire, and afterwards the people were called sometimes Assyrians, sometimes Babylonians, sometimes Chaldeans. Polanus and others interpret these words of Esarhaddon, who after Sennacherib was King of Assyria, Isa. 37.38. Whom God delivered into the hand of Berodach-baladan, or Merodach-baladan being then King of Babylon, Isa. 39.1. 2 Kin. 20.12. Who is here called the mighty One of the Hethen; the Hebrew is be ia d el goijm, into the hand of the God of the Nations, so Montanus renders the words; now whether Berodach-baladan were such a God or mighty One of the Heathen is doubted, because he was but Praefectus Babyloniae.

He shall surely deal with him.

In Hebrew its he shall by doing do with him, that is celeriter & absque sudore, saith Chrolampadius, he shall without difficulty or delay deal with him, he shall deal with him according to his own mind, do what he lift unto him, he shall take away his life and kingdom from him. This and the former word is future put for preter Tenses, which is usual among the Hebrews.

I have driven him out for his wickedness.

The word for to drive out is gerash, which notes not only a simple ejection, a bare driving out, but a disgrace •• one, such a casting or driving out as is with disgrace; as when a wife is divorced, she is judged unworthy of Bed, Board or Cohabitation, Gen. 3.24. God drove out the man, that was with disgrace: and so here, I have driven him out with disgrace for his wickedness.

Vers. 12. And strangers, the terrible of the Nations have cut him off, and have left him.

Here he shows the ruin and downfall of the Cedar which was so high, and extended its boughs so far; strangers, the terrible of the Nations, that is the Chaldeans, who were cruel and merciless, Jer. 6.23. they cut him off, the King of Assyria, and left him, not affording the honor due to a dead King.

Upon all the Mountains and in all the Valleys his branches are fallen, and his boughs are broken by all the Rivers of the land.

When great trees are cut or blown down, then the branches or arms are broken and pulled off. When the King of Assyria was slain, his Princes, Nobles, Provinces and people, all suffered with him; some were slain upon the Mountains, some upon the Valleys, and by the Rivers, all the land over there were dead and slain persons.

And all the people of the earth are gone down from his shadow, and have left him.

Those which formerly were his Confederates, and depended much upon him for Counsel and help, seeing him ruined by the Chaldeans, they fell off and would not assist him; or divers of his own, seeing how things went with him, deserted him.

Vers. 13. Upon his ruin shall all the Fowls of the heaven remain, and all the beasts of the field shall be upon his branches.

When a Tree is pulled up or cut down, the fruit, leaves, and branches gone, there remains the body or Trunk deformed and spoiled of its beauty and glory, that's the ruin; so here the King of Assyria being taken and slain, his Crown, Glory, and Greatness laid in the dust, his dead body was the ruin; and now the Fowls of Heaven, the Nobles and great Ones of Chaldea, and all the Beasts of the field, the meaner sort, made a Prey of him and his; him they scorned and vilified, and what was his they seized upon: Lavater saith his body lay unburied, that Crows, Ravens, Vultures, and such like Flesh-Fowls fed upon it.

Vers. 14. To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top &c.

This too sets out the end of God's heavy Judgments upon the King of Assyria; that other trees seeing God's dealings with that high Cedar for its pride and loftiness, they might take heed of exalting themselves. Men grown great, are apt to grow proud. Trees by the waters, that is, men abounding with wealth, honor, greatness, and such things as may puff up; trees by waters grow high, and men in the midst of great means, are in great danger to do so.

Neither their Trees stand up in their height, all that drink water.

The Margent hath it, or stand upon themselves for their height, and so the sense is plain, that none of the Trees should exalt themselves, or stand upon themselves, their own strength, wealth, and greatness, they should not rest in themselves, please themselves. If we take the words as they are in the verse, the sense is much the same, neither their trees stand up in their height, all that drink water; that is, Let none that have means, despise others that are inferior, or let them not stand up in their height; it will be but for a season, and they must be cut down.

For they are all delivered unto death to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit.

All the Assyrians were delivered up to the Chaldeans to be slain by them, or all the Princes, Nobles and great Ones, they shall die, go down into the earth among the meanest, where no difference will be made; therefore rich Ones, great Ones should not exalt themselves above others, or stand upon their height.

First, Observe:

Pride and wickedness causes God to bring dreadful judgments upon Kings and their Kingdoms.

Because the King of Assyria's heart was lifted up in his height, therefore God delivered him into the hand of a mighty enemy, and drave him out for his wickedness. When Princes are in the seat of honor, have great means coming in, then they look big, begin to Deifie themselves, to do what they list, not minding him who exalted them, but confiding in their own strength, power and greatness, which makes way for their speedy ruin. Solomon tells us that a man shall not be established by wickedness, Pro: 12.13. Kings by their wicked pollices and practices cannot establish themselves, their wickedness overth • owes them, their pride provokes God against them; Da: 4.25. Its good for Kings & others to be humble in the midst of their enjoyments, and the greater abundance that they do possess, to carry it still the more humbly; for he that is of an humble mind is worthy of honor, and hath God dwelling with him.

Secondly, Observe;

God hath instruments for the doing of his work, whatever it be, and such instruments as will do it to purpose.

He had an Assyrian Cedar to cut down which was very great, whose top was in the Clouds, whose Boughes extended very far, in whose branches the Fowls did make their Nests, and under whose shadow dwelt all great Nations; and now who shall dare to meddle with this Cedar? Yes the Lord had One that durst attempt and do it, he had a mighty One of the Heathens, a God of the Nations, into whose hand he delivered the great Cedar, and he in doing did unto him all the mind of God, he cut him down and laid him low. Let Trees be deeply rooted, grown exceeding great and high, yet God hath Hewers to hew down such Trees, Dan. 4.14.

Thirdly, Observe;

When great Trees are cut d • wn, many other Trees suffer with them; When Kings fall, they break and undo many.

When the King of Assyria was cut off, his Nobles and great Ones, yea all sorts suffered by him; Upon the Mountains, and in all the Valleys, his Branches are fallen, his Boughs are broken, and all the people of the Earth are gone down from his shadow. All his Provinces, Princes, People, met with hard things. When Zedekiah was taken and carried away captive, did not the Princes, Nobles, and People suffer grievous things; see 2 Kings 25. Jer: 52. In our days we have seen many suffer by the fall of the King.

Fourthly, Observe;

Neither Princes, Nobles, nor other People can tell who shall enjoy their wealth.

The King of Assyria had great revenues, the Assyrians were well watered, a rich people; but who got all their wealth? The Chaldeans, strangers, the terrible of the Nations, upon his ruin shall all the Fowls of the Heaven remain, and all the Beasts of the field shall be upon his Branches; Little did the Assyrians dream that the Chaldeans should have their Jewels, Gold, Silver, Plate, Linnen, Habitations, and Lands. Many hord and heap up for their enemies: Many men are rich, well fraught, like Ships at Sea, but whose hands their wealth may fall into they know not. David calls it a vanity, and its a deep excessive vanity, that men disquiet themselves in heaping up riches, and cannot tell who shall gather them, Psal. 39.6. Whether their children or strangers, friends or foes. Solomon was vexed to think he must leave all he had got or done he knew not to whom, whether a wise man or a fool, Eccles: 2.18, 19.

Fifthly, Observe;

God doth therefore destroy Kings and Kingdoms, that rich Ones, great Ones, and all sorts may take heed of their sins, pride, wickedness, and self-confidence.

God cuts off the great Cedar, the King of Assyria, to the end that none of all the Trees by the waters exalt themselves for their height, nor stand upon themselves for their height; let them not slight other Trees which are not by the waters, that are not so Bulky, Branchy and Leavy as themselves, nor conceit that their wealth and greatness will always last.

Vers. 15. In the day when he went down to the grave, I caused a mourning.

The word for Grave is Sheol, which among other things signifies the state of the dead; as Gen: 37.35. saith Jacob, I will go down into the Grave unto my Son. By Grave, he meant, not Hell, nor the Grave in a proper sense, for he was persuaded some wild Beasts had devoured him, but the state of the dead: and so here, when this high Cedar was cut down, when the King of Assyria was slain, and went down to the Grave; that is, the state of the Dead, I caused a mourning; Then there was a sad change, trading ceased, barrenness came upon all the Land, the Towns and Cities were not frequented.

I covered the deep for him, and I restrained the Floods thereof, and the great waters were stayed.

If we take the words literally, the sense is, the Sea and Rivers seemed to mourn at the destruction and fall of this Cedar, and so if you take the deep floods and waters for his riches, abundance, and great revenues, they seemed now to put on Sackcloath, their Lord and Master being dead, now there was no more flowing of those waters. The deep, the Rivers and waters had contributed to the greatness of the Cedar, and they were affected with his fall.

I caused Lebanon to mourn for him.

In the 3d verse the Assyrian was called a Cedar in Lebanon, and when this Cedar fell, he made the rest of the Trees in Lebanon to put on black, the word is, Akdin, which signifies to make dark, obscure, black; all the Trees in the Assyrian Empire, or in that part of Lebanon which belonged thereunto, I caused to be affected with the fall of this Cedar.

And all the Trees of the field fainted for him.

All other Kings, saith Maldonado, not only Kings, but all sorts were involved in this common calamity; they were so sensible of their sufferings thereby, that they fainted, the word for fainting is 〈 in non-Latin alphabet 〉 which signifies to cover for grief, and Metaphorically to faint: When grief is great, then it causeth deliquium animae.

Vers. 16. I made the Nations to shake at the Sound of his fall.

When high and great Trees fall they make a great noise; and so did this King when he fell, his own Subjects and other Nations were much troubled at his fall.

When I cast him down to Hell with them that descend into the pit.

In ver. 15. its said he went down to the Grave or Hell, and here, that God cast him down to Hell, its the same word; God brought him from his height to the state of the dead, he made him like those that were in the pit.

And all the Trees of Eden, the choice and best of Lebanon; all that drink water shall be comforted in the nether parts of the earth.

Those Kings and others which were gone before into the pit, he speaks of as living and watered Trees; when they should see this great Cedar cut down and brought into the same condition with themselves, they should be comforted in that state they were in; that is the common condition of great and small. The Hebrew for choice and best of Lebanon, is, the Election and goodness of Lebanon.

Vers. 17. They also went down into Hell with him unto them that be slain with the sword.

Those Trees before mentioned, their condition was like theirs who were slain with the sword, and so was this Assyrians, he was cut off from all his glory and greatness, and laid amongst the slain.

And they that were his arm, that dwelt under his shadow in the midst of the Heathen.

His Princes, Nobles, Counselors, Soldiers and Confederates, these suffered with him, and had some comfort that they had him with them in the Grave or in Hell. The Septuagint, for those words were his arm, read 〈 in non-Latin alphabet 〉 , and his seed, his posterity and friends were cut off with him.

First, Observe;

The greatest Princes and Powers in the world have their day to leave their greatness, and go down to the dust.

In the day when he went down to the Grave. The King of Assyria had his day to come down from all his height and glory, and to lie among the slain: some die natural, some violent deaths; be they great or small, die they must; Its appointed unto men once to die, Heb: 9.27. And as some have their day to grow high and great in the world, so their day to descend into the Grave, and be no more in the eye of God then a stinking carcass.

Secondly, Observe;

When great Monarchs and Princes are cut off, the Lord fills all with mourning, fainting, and shaking.

When the Assyrian went down to the Grave, the Lord caused a mourning, made changes and alterations at Sea and Land, He made Lebanon to put on black, the Trees of the field to faint, and Nations to quake at the sound of his fall; so was it when the King of Tyrus was destroyed, Ezek: 26.15, 16. ch: 27.35. When the gods of the earth are slain and die like men, the earth and all other creatures have a kind of sense thereof, and are affected at changes.

Thirdly, Observe;

When great Oppressors and Tyrants fall, it affords some kind of comfort to the dead.

All the Trees of Eden, the choice and best of Lebanon, all that drink water shall be comforted in the nether parts of the earth, &c. You have this livelyly set forth, Isa. 14.9, 10. Hell from beneath is moved for thee to meet thee at thy coming, it stirreth up the dead for thee, even all the chief Ones of the Earth, it hath raised up from the Thrones all the Kings of the Nations. All they shall speak and say unto thee, art thou also become weak as we? art thou become like unto us? Whether this was Sennacherib, Nebuchadnezzar or Belshazzar, it matters not; whoever he was, he was a great Tyrannicall Prince, and when he fell the dead rejoiced at it, and comforted themselves that he was become like unto them.

Vers. 18. To whom art thou thus like in glory and in greatness among the Trees of Eden? yet shalt thou be brought down with the Trees of Eden unto the nether parts of the Earth: thou shalt lie in the midst of the uncircumcised, with them that be slain by the sword: this is Pharaoh and all his multitude, saith the Lord God.

This verse is the Application of the former example unto Pharaoh. The Protasis was from the 3. verse hither; and in this 18. is the Apodosis: The same Question is put here to Pharaoh, wh • ch was in the 2. verse. To whom art thou like in glory and in greatness among the Trees of Eden? Look about Pharaoh, thou seest that thou art not like to the Assyrian in Lebanon, Well, who among the Trees of Eden art thou like for glory and greatness? it may be thou equallest some of them; be it so, yet thou must be brought down with them to the nether parts of the earth, to the Grave, or to Hell; thou that art like them in sinning, must be like them in suffering.

Thou shalt lie in the midst of the uncircumcised.

In Cha. 28.10. It was said of the Prince of Tyrus, Thou shalt die the death of the uncircumcised; that was without any hope of eternal life; and here it's said of Pharaoh, Thou shalt lie in the midst of those that are uncircumcised, that is, He should lie in a hopeless and perishing condition of soul and body forever as those did who were not in Covenant with God.

This is Pharaoh and all his multitude, saith the Lord God.

This is his condition, and the condition of his Princes, Nobles and People; whatsoever thoughts he or they may have of themselves, this must be their end.

Observe;

God teaches men by the examples of others what they must look for,

Here by the Assyrian Cedar, the Egyptian Pharaoh is taught what to expect; He being like the Assyrian in his sins, had no cause but to conclude that Assyrian judgments would befall him: What, was he for his pride and wickedness driven out, destroyed, brought down to the Grave, Hell, and an everlasting suffering? so must I, my ways being the same with his; like sins call for like judgments. As the Assyrian was set out for the instruction of Pharaoh, so God sets up Pharaoh for the instruction of all Princes and People to the end of the world, This is Pharaoh and all his multitude.

Vers. 1. And it came to pass in the twelfth year, in the twel • th month, in the first day of the month.

This was not in the time of Zedekiah, who reigned but eleven years; It was in the twelfth year of Jehoiachims captivity, the twelfth month, and first day, not long after the taking of Jerusalem and burning it with fire. The Lord gave out this Prophesy then, that the Jews might be taken off from trusting in the Egyptians, having cause sufficient to believe that Ezekiel's prophesies against them should be made good, as well as Jeremiah's against themselves, for it was the same Spirit which breathed in them both, and that they might reap some comfort after their sufferings, in considering God would deal so roundly with the Egyptians who had deceived them.

Vers. 2. Take up a lamentation for Pharaoh King of Egypt.

Take up a lamentable prophesy, declare what sad things are coming upon Pharaoh; whether the Prophet were to lament for the destruction of Pharaoh and the Egyptians is questionable, for he and they had oppressed others, deceived the Jews, and these judgments of God coming upon them for their wickedness were just and righteous, and so matter of rejoicing; yet because he was to utter dreadful and lamentable things, rejoicing became him not, but he was to be affected suitable to the matter delivered.

Thou art like a young Lyon of the Nations.

Wherein Tyrannical Kings and Princes are like unto young Lions, hath been shown in the 19. Chapter. The meaning of these words, is, that look what a Lyon is among the beasts of the fields and woods, viz: terrible and cruel, the same was Pharaoh among the Nations; Young Lions are fierce, and devour their prey with greediness, so are young Tyrants.

And thou art as a Whale in the Seas.

In the 29. ch: ver. 3. Pharaoh is called Hattannim; the Dragon or Crocodile; here Cattannim, as the Whale; its Tannim in both places, and signifies a Dragon, Whale or Sea-monster; and such as a Whale is in the Seas, viz: troublesome, dreadful and devouring; such was Pharaoh on the deeps; a Lyon at Land, a Whale at Sea; His Dominion was large, and where ever it was he minded the prey.

And thou camest forth with thy Rivers.

The Septuagint have it, 〈 in non-Latin alphabet 〉 which the Vulgar following, render Ventelabas cornu in fluminibus tuis, Thou didst horn it in thy Rivers; the Whale spouts waters so out at her Nostrils, that falling it makes a kind of horn; and Pharaoh digging or cutting Rivers out of Nile, they were winding like a Horn. Those are for this sense Divine Tagach in the Text, from Nagach, which is to strike with the Horn, or Lascivire cornu, and so Vatablus turns the word, Lascivisti in fluminibus tuis, thou hast tumbled up and down, and sported thyself in thy Rivers and waters; Others derive the word Tagach from 〈 in non-Latin alphabet 〉 which is to come forth, or cause to come forth; thou didst invite other Nations to revolt from Nebuchadnezzar, or thou didst come forth with thy people, and trouble other Nations with invasions and wars.

And troubledst the waters with thy feet, and fowledst their rivers.

He troubled all at home, and all abroad; as the Whale or Crocodile troubles the Seas and the Rivers, and lets not the Fish be quiet anywhere; they mud the Rivers, make the waters boil; so did this Egyptian Pharaoh, he was like Nile, which had turbidas aquas, troublesome waters. He troubled the waters when he constrained the people to leave their own Land, and to go up to Carchemish by Euphrates, Jer. 46.2. and as they went they must needs fowl the Rivers, make their comforts as dead and useless.

First, Observe;

That times of public calamities are specially to be noted.

Ezekiel sets down the year, month and day when the Lord told him what dreadful things should befall Pharaoh and the Egyptians; In the twelfth year, the twelfth month, the first day of the month, he must take up a lame • tation. God's judgments sometimes are lasting, and the duration of them cannot be known, unless the beginning of them be taken notice of.

Secondly, Observe;

Lamentations for the sins and destructions of others, is from the Lord.

Son of man, take up a lamentation for Pharaoh King of Egypt. The Prophet took it not up of himself, but at the command of the Lord. Chap. 19.1. God bid him take up a lamentation for the Princes of Israel; Chap. 27.2. He is enjoin'd to take up a lamentation for Tyrus; Chap: 28.12. He must take up one for the King of Tyrus. Lamentations for Princes and states are at God's appointment; Pro • hets are to bewail the sins and ruins of Princes and their Kingdoms when God calls them thereunto.

Thirdly, Observe;

The evil qualities and manners of men do make them like unto Beasts of the field and fish of the Sea.

Thou art like a young Lyon of the Nations. Pharaoh's roaring and ravening, his terribleness and cruelty, made him like a Lyon. And thou art as a Whale in the Seas: Pharaoh's tumbling up and down, disquieting the people, and making a prey of them as fishes, transformed him into a Whale or Sea-monster. Subtle persons are termed Foxes, Luke 13.32. Lascivious persons are like pampered Horses, Jer: 5.8. Oppressing Princes and Judges to Lions and evening Wolves, Z • ph: 3.3. The wicked qualities of men do make them brutish. Solomon tells you in favor of this truth, That the wickedness of those in the place of judgment made them beasts, Eccl: 3.16.18.

Fourthly, Observe;

God hath Prophets to tell the worst of Princes of their wickedness.

Pharaoh was a great King, terrible as a Lyon, dreadful as a Whale, yet God had an Ezekiel to send to him, and to tell him of his Tyranny and cruelty; Go say unto Pharaoh, thou art as a young Lyon of the Heathen, and as a Whale in the Seas. God sent him to deal sharply with him, notwithstanding his greatness; Prophets must not spare Princes when sent of God to reprove them.

Fifthly, Observe;

Wicked Kings are great troublers of their own, and others waters.

They trouble their own people, their own Kingdoms, and others also. Thou camest forth with thy Rivers, and troubledst the waters with thy feet, and fowledst their rivers. Pharaoh was neither quiet in Egypt, nor would let others be quiet; he sent out his Ambassadors to other Nations, which were as his feet, they troubled the waters, the people, in drawing them into League with Pharaoh, in causing them to raise forces to assist him, and so fowled their Rivers, unsettled their peace, troubled their spirits and Countries; Whales are not more troublesome to the Seas, Crocodiles to the Rivers of Egypt, Lions and wild Beasts to the Land, than Tyrants are to their own Kingdoms, and those that are near unto them. Ahab was a troubler of Israel, 1 Kings 18.18. and of Judah also, in that he drew Jehosaephat and his people to join with him (2 Chr. 1.8.) to go up to Ramoth Gilead, where it had like to have cost him his life. Solomon tells us, He that is cruel will trouble his own flesh, Pro: 11.17. Tyrants are cruel, and they do trouble their own flesh, their own Subjects, and people; yea, and the Flesh of strangers, they make their own Rivers and others to be muddy.

Vers. 3. I will therefore spread out my net over thee.

These words you had Chap: 17.20. and Chap. 12, 13. A Net is to catch Birds or Fish. Here God represents the person of a Fisher-man, and would spread out his Net to take this Whale. The word for Net is Resheth, from Jarash, to possess, retain, because a Net keeps what it catcheth, and ret • some derive from retinendo, from its holding and retaining. This Net with which God would catch the Whale, must be a great Net, and so it was, for it was the Chaldean Army, which was great, strong and sufficient to spread over all the Rivers of Egypt.

With a company of many people.

When Lions or Whales are to be taken, multitudes of people get together; and so here, multitudes of Chaldeans came to take this Lyon and Whale.

They shall bring thee up in my Net.

Thou liest in thy Rivers and deep waters, thinking thyself safe, without the reach of any, but my Net shall be so thrown as to incompasse and catch thee, and these Chaldaans shall draw thee up out of thy Nile, yea, out of thine Egypt.

Vers. 4. Then will I leave thee upon the Land, &c.

When this great Whale shall be drawn out of his waters and Country, God will deal by him as Fisher-men do by the Whale, drawn to the shore, they leave him upon the dry ground in open view, exposed to the Fowls of Heaven and Beasts of the Earth; they cut him in pieces, whereof some are carried away, others are thrown here and there: so God dealt with Pharaoh, he brought him to open shame and ruin; He made him and his wealth a prey to all sorts of people: Like unto this verse is that you had Chap: 29.5.

Vers. 5. I will lay thy flesh upon the Mountains.

Thou or thy Soldiers being overcome, some of you will fly to the Mountains for releef; but even there shall they be destitute of help, they shall be slain on the Mountains.

And fill the Valleys with thy height.

I will make such a slaughter of thy men, as that they shall fill up the Valleys; the bodies shall lie so thick one upon another as to make a height. Munster interprets it of the swelling of the bodies; Dead bodies do swell much, and increase height. The Vulgar read the words thus, Implebo colles tuos sanie tuo, I will fill thy hills with the corruption flows from the dead bodies.

Vers. 6. I will also water with thy blood the Land wherein thou swimmest.

When Nile overflowed, then Egypt was full of water, so that this Whale might swim up and down in the same. God would cause such a destruction to be among the Egyptians that there should be a River of blood which should water the Land; hereby is set out the great abundance of blood that should be shed in Egypt, the Land was made drunk with it.

Even to the Mountains; and the Rivers shall be full of thee.

Not only the lower places should be s • ll'd with the blood of the slain, but it should reach to the Mountains, and run into the Rivers. Sanctius thinks this not to be verified in Egypt, where were no Mountains, but in some other place where the Egyptians were drawn out to fight.

First, Observe;

That because Kings keep not within their bounds, but are troublesome to their own people and others, therefore the Lord destroys them and their Kingdoms.

Thou camest forth with thy Rivers, and troubledst the waters with thy feet, and fowledst their Rivers, I will therefore spread out my Net over thee. The ruin of Princes and States are no casual things, they are effected by the Counsel, Providence, and Power of God, punishing them most justly for their sins.

Secondly, Observe;

God hath his Nets to catch Whales and great Fish in.

I will spread out my Net over thee. Its not every Net will catch Whales and great Fish, they will break ordinary Nets; but God hath Nets to take them, he wants not means to bring the mightiest unto punishment. Pharaoh was a Lyon, a Dragon, a Crocodile, a Whale, and God had a Net in the North, the Babylonish Army, which he sent for, and caught this Egyptian Whale with. God had a Net to catch chat old Whale and Sea-monster, who devoured so many of the Israelites children; he made a Net of the Waters, and not only caught Pharaoh, but drowned that Whale in the Red Sea.

Thirdly, Observe;

God designs the place of Tyrants suffering, and divides the spoil of them to whom he pleases.

I will leave thee upon the Land, I will cast thee forth upon the open field, I will cause all the Fowls of the Heaven to remain upon thee, and I will fill the Beasts of the whole earth with thee. God drew this Whale out of his Waters, unto the place where he and all the Fish adhered unto him were slain and made a spoil to all sorts of people.

Fourthly, Observe;

When God is in a way of judgment with wicked Princes, sometimes he shows exceeding great severity towards them and theirs.

I will lay thy flesh upon the Mountains, and fill the valleys with thy height. Thou and thine shall be slain in all places, no safety in the Mountains or Vallyes; I will also water with thy blood the Land wherein thou swimmest; their blood should be so shed as to make the Land drunk with it: in Vatablus it is inebriabo terram cruore sanguinis tui.

Vers. 7. And when I shall put thee out, I will cover the Heaven, and make the stars thereof dark.

Here the Prophet comes to show the events of this dreadful and severe judgment of God. When I shall put thee out, because to show in extinctione tua: Cava or Caba notes such a putting out as is of fire or a Candle; when God should extinguish Pharaoh's life, then should there be no quiet, peace, joy, safety, but altogether fighing, weeping, complaining, howling, and sad lamentations; so great should be the grief and misery of the Egyptia • s, that all things should seem dark unto them. In extreme sorrows visus deficit, and persons think the day to be night, are destitute of counsel, and know-not which way to turn them. Its usual in Scripture to set out times of mourning and misery by such expressions as you have here, and in the following verse, as Joel 3.15. Isai. 13.10. Mark 13.24, 25. Luke 21.25. Amos 8.9.

I will cover the Sun with a cloud, and the Moon shall not give her light.

God hath the power over the Clouds, and he can call them forth at his pleasure to do him what service he please; he would keep the comfortable beams of the Sun and Moon from them, they had darkness on every side, the very Heavens, Sun, Moon and Stars hid their faces from them.

Vers. 8. All the bright lights of Heaven will I make dark over thee.

The Hebrew is all the lights of light; they should have no benefit by these bright and shining lights of Heaven. Mourners use to cover their heads and faces, and so the lights of Heaven are as darkness unto them, or they shall seem affected with the sore judgments are upon thee. The Vulgar is, Omnia luminaria Coeli merere faciam super te, I will make all the lights of Heaven to mourn over thee; Septuagint, All the bright lights of Heaven, 〈 in non-Latin alphabet 〉 .

And set darkness upon thy Land.

Darkness is frequently in the word used for affliction and grief, a sad condition, and God would set Egypt, yea, settle it under darkness, it should be kept in a mourning and miserable condition.

Vers. 9. I will also vex the hearts of many people.

The word for to vex, is 〈 in non-Latin alphabet 〉 Caass which signifies not only to move to anger, but also to grieve; when people should hear how Pharaoh a great King was conquered, and his Kingdom laid utterly wast, this would grieve & vex them, & especially when they consider how great Nebuchadnezzar became hereby, having all Egypt and the adjacent parts under him.

When I shall bring thy destruction among the Nations.

The word for thy destruction is Shibreca, Contritionem tuam, thy breaking; for which the Septuagint hath 〈 in non-Latin alphabet 〉 thy captivity; The French Ta ruin Thy ruin. The Nations thought Egypt impossible to be totally broken and ruined, being fortified so with Cities, Rivers, and the Sea. The News of its destruction would vex them to the heart.

Vers. 10. Yea, I will make many people amazed at thee.

When God's dealings with Pharaoh, his severe judgments upon him and his, came abroad among the people, they were amazed, not knowing what to think, speak or do; When strange and dreadful things come suddenly to us they surprise our judgments, and we are at a stand.

And their Kings shall be horribly afraid for thee.

The People should be amazed, and the Kings afraid, Chap. 30.4. The Sword shall come upon Egypt, and great p • in shall be in Ethiopia, so in Libya, Lydia and Chub, they and their King should be horribly afraid. The word to fear is 〈 in non-Latin alphabet 〉 Saor which notes great fear, even such fear as is cum erectione pilorum, as makes the hair to stand up; and the Word is double here, They shall fear with a fear, be exceedingly afraid, for Nebuchadnezzar's prevailing over Pharaoh. When the great Whale is taken, the lesser fishes have cause to fear.

When I shall brandish my Sword before them.

The Hebrew is, Begnophphi Charbi, When I shall cause my Sword to fly before them; that is, in military Language, When I shall brandish my Sword before them. When Nebuchadnezzar came with his forces to Egypt, at the appointment of God, and subdued it, then he brandished his sword before them.

And they shall tremble at every moment.

These words we had in the Chap. 26.16. where they were opened, they shall be in a continued fear, trembling from day today least Nebuchadnezzar should fall upon them, and bring them to Pharaoh's condition.

Every man for his own life in the day of thy fall.

When the Sword is abroad men's lives are at stake; and when it hath shed so much blood as to water a Land, to fill up valleys and make it reach to mountains, who would not fear least his life and blood go next? When a great King and Kingdom falls by the Sword, its matter sufficient to make neighbouring Kings and Kingdoms to fear themselves.

First, Observe;

Great Ones are lights in the world, and God extinguisheth those lights at his pleasure.

When I shall put thee out. Princes and great Ones are examples which most follow, Beacons upon a Hill, Suns in their Orbs, which many admire and follow, though they light them downward towards the pit of darkness; These be such great lights that men dare not snuff, reprove them, but God he extinguisheth them; he lighted them up, and he puts them out.

Secondly, Observe;

When God puts out great lights, breaks the Candlesticks they stood in, that is, destroys great Kings and their Kingdoms, then sad events do follow, then the living and senseless creatures are troubled, Heaven and Earth affected, those near, and those far off, disquieted. Dreadfull judgments have dismal consequents.

When God destroyed Pharaoh and his Army, laid waste Egypt, then darkness was upon the Heavens, Sun, Moon, and Stars, then darkness was upon the Land, then the hearts of many were vexed, then Kings were horribly afraid, and quaked every moment for fear of their Kingdoms and lives. When Lions and Whales are caught and killed, it makes the other Beasts and Fish to fear. When the high Cedars fall, all the other Trees tremble.