The Judgment on Egypt

EZEKIEL, XXX, XXXI.

by Nebuchadnezar. 132. 17.). I will cause its ancient glory to revive: an | the day," i.e., open enemies who do not wait for the earnest of Israel's full glory under Messiah, the son of David (Luke, 1. 69.). Even in Babylon an earnest was given of this in Daniel (Daniel, 6. 2) and Jechoniah (Jeremiah, 52. 31.). I will give thee... opening of . mouth-When thy predictions shall have come to pass, thy words henceforth shall be more heeded (cf. oh. 24. 27.).

CHAPTER XXX.

covert of night to make their attacks cf. Jeremiah,
6. 4; 15. 8.). However the Hebrew, though rarely, is
sometimes rendered (see Psalm 13. 2) as in English
Version. 17. Aven meaning vanity or iniquity;
applied, by a slight change of the Hebrew name, to On
or Heliopolis, in allusion to its idolatry. Here stood
the temple of the sun, whence it was called in Hebrew,
Beth-shemesh (Jeremiah, 43. 13.). The Egyptian hiero-
glyphics call it "Re Athom," the sun, the father of the
gods, being impersonate in Athom or Adam, the father
of mankind. Pi-beseth-i.e., Bubastis, in Lower Egypt,
near the Pelusiac branch of the Nile: notorious for the
worship of the goddess of the same name Coptic,
Pasht), the granite stones of whose temple still attest
its former magnificence. these cities-rather, as LXX,
"the women," viz., of Aven and Phibeseth, in antithesis
to "the young men." So in v. 18, "daughters shall go
into captivity." [MAURER.] 18. Tehaphoebes-called
from the queen of Egypt mentioned in 1 Kings, 11. 12.
The same as Daphne, near Pelusium, a royal residence
of the Pharaohs (Jeremiah, 43. 7, 9.. Called Hates
(Isaiah, 30. 4.). break... the yokes of Egypt-., the
tyrannical supremacy which she exercised over other
nations. Cf. "bands of their yoke" (ch. 34, 7.. a chud

not long after that in ch. 20., about three months before the taking of Jerusalem, as to Pharaoh and his kingdom. 21. broken . . . arm of Pharaoh-Psalm S 17; Jeremiah, 48. 25.). Referring to the defeat which Pharaoh-hophra sustained from the Chaldeans, when trying to raise the siege of Jerusalem (Jeremiah, A. 5, 7;); and previously to the deprivation of Pharaoh necho of all his conquests from the river of Eypt to the Euphrates 2 Kings, 24. 7; Jeremiah, 46, 23; also to the Egyptian disaster in Cyrene. 22. arms not ony the "one arm broken already (v. 21) was not to be healed, but the other two should be broken. Not a corporal wound, but a breaking of the power of Fis raoh is intended. cause. . . sword to fall out of... hand-deprive him of the resources of making war. CHAPTER XXXI.

Ver. 1-26. CONTINUATION OF THE PROPHECIES AGAINST EGYPT. Two distinct messages: (1.) From v. 1 to 19, a repetition of ch. 29. 1-16, with fuller details of lifelike distinctness. The date is probably not long after that mentioned in ch. 29. 17; on the eve of Nebuchadnezzar's march against Egypt after subjugating Tyre. (2.) A vision relating directly to Pharaoh and the overthrow of his kingdom; communicated at an earlier date, the seventh of the first month of the eleventh year. Not a year after the date, ch. 29, 1, and three months before the taking of Jerusalem by Nebuchadnezzar. 2. Woe worth the day!-i.. Alas for the day! 3. the time of the heathen-viz., for taking vengeance on them. The judgment on Egypt is the beginning of a world-wide judgment on all the heathen enemies of God (Joel, 1, 15; 2. 1, 2; 3.; Obadiah, 15.). 4. pain-lit., pangs with trembling as of a woman in-viz., of calamity. 20. Here begins the earlier vidio, child-birth. 5. the mingled people the mercenary troops of Egypt from various lands, mostly from the interior of Africa (cf. ch. 27. 10; Jeremiah, 25. 20, 24; 46. 9, 21.). Chub-the people named Kufa on the monuments [HAVERNICK], a people considerably North of Palestine [WILKINSON]; Coba or Chobat, a city of Mauritania. [MAURER.] men of the land that is in league-too definite an expression to mean merely, men in league with Egypt; rather," sons of the land of the covenant" i.e., the Jews who migrated to Egypt and carried Jeremiah with them (Jeremiah, 42.-44.). Even they shall not escape (Jeremiah, 42, 22; 44. 14.) 6. from the tower of Syene-(see Note, ch. 29. 10.). 7. in the midst of... countries... desolate-Egypt shall fare no better than they (ch. 29. 10.). 9. messengers... in ships to... Ethiopians (Isaiah, 18. 1, 2.). The cataracts interposing between them and Egypt should not save them. Egyptians "fleeing from before me" in my execution of judgment, as "messengers" in "skiffs" ("vessels of bulrushes," Isaiah, 18, 2) shall go up the Nile, as far as navigable, to announce the advance of the Chaldeans. as in the day of Egypt-The day of Ethiopia's "pain" shall come shortly, as Egypt's day came. 10. the multi--the answer is, Thou art like the haughty king of tude-the large population. 12. rivers-the artificial canals made from the Nile for irrigation. The drying up of these would cause scarcity of grain, and so prepare the way for the invaders (Isaiah, 19. 5-10.). 13. Noph-Memphis, the capital of Middle Egypt, and the stronghold of "idols." Though no record exists of Nebuchadnezzar's "destroying" these, we know from HERODOTUS, &c., that Cambyses took Pelusium, the key of Egypt, by placing before his army dogs, cats, &c., all heid sacred in Egypt, so that no Egyptian would use any weapon against them. He slew Apis, the sacred ox, and burnt other idols of Egypt. no more a prince-referring to the anarchy that prevailed in the civil wars between Apries and Amasis at the time of little rivers the Tigris with its branches and Nebuchadnezzar's invasion. There shall no more be a rivulets, or conduits for irrigation, the source of prince of the land of Egypt, ruling the whole country; Assyria's fertility. "The deep" is the ever-flowing or, no independent prince. 14. Pathros-Upper Egypt, water, never dry. Metaphorically, for Assyria's te with "No" or Thebes its capital (famed for its stu- sources, as the "conduits are her colonies. 5. wheu pendous buildings, of which grand ruins remain), in he shot forth-because of the abundant moisture which antithesis to Zoan or Tanis, a chief city in Lower Egypt, nourished him in shooting forth. But see Morga within the Delta. 15. Sin-i.e., Pelusium, the frontier 6. fowis... made. .. nests in.. boughs-so ch. 17. £3 fortress on the North East, therefore called "the Daniel, 4. 12. The gospel-kingdom shall gather a strength (ie., the key) of Egypt." It stands in anti- under its covert, for their good and for the glory u thesis to No or Thebes at the opposite end of Egypt; God, which the world-kingdoms did for evil and is i.e.. I will afflict Egypt from one end to the other. 16. self-aggrandisement (Matthew, 13, 32). 8. cedars.. distresses daily-MAURER translates, "enemies during I could not hide him-could not out-top him. No other

628

Ver. 1-18. THE OVERTHROW OF EGYPT lurs TRATED BY THAT OF ASSYRIA. Not that Egypt was like Assyria, utterly to cease to be, but it was, ike Assyria, to lose its prominence in the empire of the world. 1. third month two months later than thre prophecy delivered in ch. 30. 20. 2. Whom art take Assyria: as he was overthrown by the Chaldeans, 0 shalt thou be by the same. 3. He illustrates the price and the consequent overthrow of the Assyrian, that Egypt may the better know what she must exper cedar in Lebanon-often eighty feet high, and the dia meter of the space covered by its boughs still greater. the symmetry perfect. Cf. the similar image ch 1 3; Daniel, 4. 20-22.). with a shadowing shrona-with an overshadowing thicket. top... among... thick bongs

rather [HENGSTENBERG]," among the clouds." Bu English Version agrees better with the Hebrae. The top, or topmost shoot, represents the king; the th boughs, the large resources of the empire. 4. watere

Two Elegies

EZEKIEL, XXXII.

over Pharaoh. king eclipsed him. garden of God as in the case of | TWELFTH OF THE TWELFTH YEAR. 1. The twelfth Tyre (ch. 28. 13,), the imagery, that is applied to the year from the carrying away of Jehoiachin; Jerusalem Assyrian king, is taken from Eden; peculiarly appro-was by this time overthrown, and Amasis was beginpriate, as Eden was watered by rivers that afterwards ning his revolt against Pharaoh-hophra. 2. Pharaohwatered Assyria (Genesis, 2. 10-14.). This cedar seemed Phra in Burmah, signifies the king, high priest, and to revive in itself all the glories of paradise, so that no idol. whale-rather, any monster of the waters; here, tree there out-topped it. were not like-were not com- the crocodile of the Nile. Pharaoh is as a lion on dry parable to. 9. I made him-It was all due to my free land, a crocodile in the waters; i.e., an object of terror grace. 10. thou... he-the change of persons is be- everywhere. camest forth with thy rivers-"breakest cause the language refers partly to the cedar, partly forth." [FAIRBAIRN.] The antithesis of seas" and to the person signified by the cedar. 11. Here the "rivers" favours GROTIUS' rendering, "Thou camest literal supersedes the figurative. shall surely deal with forth from the sea into the rivers," i.e., from thy own him-according to his own pleasure, and according to empire into other states. However, English Version the Assyrian's (Sardanapalus) desert. Nebuchadnezzar is favoured by the "thy?" thou camest forth with thy is called "The mighty one" (El, a name of God), because rivers (i.e., with thy forces) and with thy feet didst he was God's representative and instrument of judg-fallen irrecoverably; so Israel, once desolate, trouble ment (Daniel, 2. 37, 38.). 12. from his shadow-under the waters (i.e., neighbouring states). 3. with a company which they had formerly dwelt as their covert (v. 6.). of many people-viz., the Chaldeans (ch. 29. 3, 4; Hosea, 13. Birds and beasts shall insult over his fallen trunk. 7. 12.). my net-for they are my instrument. 4. leave 14. trees by the waters-i.e., that are plentifully supplied thee upon the land-as a fish drawn out of the water by the waters: nations abounding in resources. stand loses all its strength, so Pharaoh (în v. 2, compared to up in their height-i.e., trust in their height: stand upon a water monster) shall be (ch. 29. 5.). 5. thy heightit as their ground of confidence. FAIRBAIRN points thy hugeness. [FAIRBAIRN,] The great heap of corpses the Hebrew differently, so as for "their trees," to trans- of thy forces, on which thou pridest thyself. "Height" late, "(And that none that drink water may stand) on may refer to mental elevation, as well as bodily. themselves, (because of their greatness." But the usual [VATABLUS.] 6. land wherein thou swimmest-Egypt: reading is better, as Assyria and the confederate states the land watered by the Nile, the source of its fertility, throughout are compared to strong trees. The clause, wherein thou swimmest (carrying on the image of the "All that drink water" marks the ground of the trees' crocodile, i.e., wherein thou dost exercise thy wanton confidence in their height," viz., that they have ample power at will). Irony. The land shall still afford seas sources of supply. MAURER, retaining the same He- to swim in, but they shall be seas of blood. Alluding brew, translates, "that neither their terebinth trees to the plague (Exodus, 7. 19; Revelation, 8.8.). HAVERmay stand up in their height, nor all the other trees) NICK translates, "I will water the land with what flows that drink water." to... nether... earth... pit-(ch. from thee, even thy blood, reaching to the mountains?" 32. 18; Psalm 82. 7.). 15. covered the deep-as mourners with thy blood overflowing even to the mountains.' cover their heads in token of mourning. "I made the Perhaps this is better. 7. put thee out-extinguish thy deep that watered the cedar," to wrap itself in mourn- light (Job, 18, 5.). Pharaoh is represented as a bright ing for him." The waters of "the deep" are the tribu- star, at the extinguishing of whose light in the political tary peoples of Assyria (Revelation, 17. 15.). fainted-sky the whole heavenly host are shrouded in symlit., were faintness (itself); more forcible than the verb. pathetic darkness. Here, too, as in v. 6, there is an 16. hell-Sheol or Hades, the unseen world: equivalent allusion to the supernatural darkness sent formerly to. "I cast him into oblivion" (cf. Isaiah, 14. 9-11.). (Exodus, 10. 21-23.). The heavenly bodies are often made shall be comforted-because so great a king as the images of earthly dynasties (Isaiah, 13. 10; Matthew, 24. Assyrian is brought down to a level with them. It is 29.). 9. thy destruction-i.e., tidings of thy destruction a kind of consolation to the wretched to have com- (lit., thy breakage) carried by captive and dispersed panions in misery. 17. his arm, that dwelt under his Egyptians "among the nations" [GROTIUS]; or, thy shadow-those who were the helpers or tool of his broken people, resembling one great fracture, the ruins tyranny, and therefore enjoyed his protection (e.g., of what they had been. [FAIRBAIRN.] 10. brandish Syria and her neighbours). These were sure to share ... sword before them-lit., in their faces, or sight. 13. her fate. Cf. the same phrase as to the Jews living (See Note on ch. 29. 11.). The picture is ideally true, under the protection of their king (Lamentations, 4. not to be interpreted by the letter. The political ascend20;); both alike "making flesh their arm, and in heart ancy of Egypt was to cease with the Chaldean conquest. departing from the Lord" (Jeremiah, 17. 5.). 18. Appli- [FAIRBAIRN.] Henceforth Pharaoh must figuratively cation of the parabolic description of Assyria to the no longer trouble the waters by man or beast, i.e., no parallel case of Egypt. "All that has been said of the longer was he to flood other peoples with his overAssyrian consider as said to thyself. To whom art whelming forces. 14. make their waters deep-rather, thou so like, as thou art to the Assyrian? To none." "make... to subside" lit., sink. [FAIRBAIRN.] like The lesson on a gigantic scale of Eden-like privileges oil-emblem of quietness. No longer shall they descend abused to pride and sin by the Assyrian, as in the case violently as the overflowing Nile on other countries, of the first man in Eden, ending in ruin, was to be but shall be still and sluggish in political action. 16. repeated in Egypt's case. For the unchangeable God As in ch. 19. 14. This is a prophetical lamentation; yet governs the world on the same unchangeable principles. so it shall come to pass. [GROTIUS.] 17. The second thou shalt lie in... uncircumcised-As circumcision was lamentation for Pharaoh. This funeral dirge in imagian object of mocking to thee, thou shalt lie in the nation accompanies him to the unseen world. Egypt midst of the uncircumcised, slain by their sword. personified in its political head is ideally represented [GROTIUS.] Retribution in kind (ch. 28. 10.). This is as undergoing the change by death to which man is Pharaoh-Pharaoh's end shall be the same humiliating liable. Expressing that Egypt's supremacy is no more, one as I have depicted the Assyrian's to have been. a thing of the past, never to be again. the month--the This" is demonstrative, as if he were pointing with twelfth month (v. 1;); fourteen days after the former the finger to Pharaoh lying prostrate, a spectacle to vision. 18. cast them down-i.e., predict that they shall all, as on the shore of the Red sea Exodus, 14. 30, 31.). be cast down (so Jeremiah, 1. 10.). The prophet's word CHAPTER XXXII. was God's, and carried with it its own fulfilment. danghters of . . . nations-i.e., the nations with their peoples. Egypt is to share the fate of other ancient nations once famous, now consigned to oblivion: Elam

Ver. 1-32. Two ELEGIES OVER PHARAOH, ONE DE LIVERED ON THE FIRST DAY (v. 1,), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE

A Lamentation for Pharaoh.

EZEKIEL, XXXIII.

Renewal of Ezekiel's Commission.

30.). "My terror" implies that God puts His terror on Pharaoh's multitude, as they put "their terror" on others, e.g., under Pharaoh-necho on Judea. As "the land of the living" was the scene of "their terror," SO it shall be God's; especially in Judea He will display His glory to the terror of Israel's foes (ch. 26. 20.). Ia Israel's case the judgment is temporary, ending in their future restoration under Messiah. In the case of the world-kingdoms which flourished for a time, they fall to rise no more.

CHAPTER XXXIII.

(v. 24.), Meshech, &c. (v. 26.), Edom (v. 28,), Zidon (v. | Chetib is "his terror," which gives good sense (r. 25, 30.). 19. Whom dost thou pass in beauty-Beautiful as thou art, thou art not more so than other nations, which nevertheless have perished. go down, &c.-to the nether world, where all "beauty" is speedily marred. 20. she is delivered to the sword-viz., by God. draw her as if addressing her executionors: drag her forth to death. 21. (Ch. 31. 16.). Ezekiel has before his eyes Isaiah, 14. 9, &c. shall speak to him with "him" join," with them that help him;" shall speak to him and his helpers with a taunting welcome, as now one of themselves. 22. her... his-the abrupt change of gender is, because Ezekiel has in view at one time the kingdom (feminine), at another the monarch. "Asshur," or Assyria, is placed first in punishment, as being first in guilt. 23. in the sides of the pit Sepulchres in the East were caves hollowed out of the rock, and the bodies were laid in niches formed at the sides. MAURER needlessly departs from the ordinary meaning, and translates, "extremities" (cf. Isaiah, 14. 13, 15.). which caused terror-they who alive were a terror to others, are now, in the nether world, themselves a terrible object to behold. 24. Elam-placed next, as having been an auxiliary to Assyria. Its territory lay in Persia. In Abraham's time an independent kingdom (Genesis, 14. 1.). Famous for its bowmen (Isaiah, 22. 6). borne their shame the just retribution of their lawless pride. Destroyed by Nebuchadnezzar (Jeremiah, 49. 34-38.). 25. a bed-a sepulchral niche. all ... slain by... sword, &c.— (v. 21, 23, 24.). The very monotony of the phraseology gives to the dirge an aweinspiring effect. 26. Meshech, Tubal-northern nations: the Moschi and Tibareni, between the Black and Caspian seas. HERODOTUS, 3. 94, mentions them as a subjugated people, tributaries to Darius Hystaspes (see ch. 27. 13.). 27. they shall not lie with the mightyi.e., they shall not have separate tombs such as mighty conquerors have: but shall all be heaped together in one pit, as is the case with the vanquished. [GROTIUS.] HAVERNICK reads it interrogatively, "Shall they not lie with the mighty that are fallen?" But English Version is supported by the parallel (Isaiah, 14. 18, 19,), to which Ezekiel refers, and which represents them as not lying, as mighty kings lie in a grave, but cast out of one, as a carcase trodden under foot. with weapons of war -alluding to the custom of burying warriors with their arms (1 Maccabees, 13. 29.). Though honoured by the laying of "their swords under their heads," yet the punishment of "their iniquities shall be upon their bones." Their swords shall thus attest their shame, not their glory (Matthew, 26. 52,), being the instruments of their violence, the penalty of which they are paying. 28. Yea, thou-Thou, too, Egypt, like them, shalt lie as one vanquished. 29. princes-Edom was not only governed by kings, but by subordinate "princes" or "dukes" (Genesis, 36. 40.). with their might notwithstanding their might, they shall be brought down (Isaiah, 34. 5, 10-17; Jeremiah, 49. 7, 13-18.). lie with the uncircumcised-though Edom was circumcised, being descended from Isaac, he shall lie with the uncircumcised, much more shall Egypt who had no hereditary right to circumcision. 30. princes of the north-Syria, which is still called by the Arabs the north; or the Tyrians, North of Palestine, conquered by Nebuchadnezzar (chs. 26., 27., 28.). [GROTIUS.] Zidonians - who shared the fate of Tyre (ch. 28. 21.). with their terror they are ashamed of their might-i.e.. notwithstanding the terror which they inspired in their contemporaries. "Might" is connected by MAURER thus, "Notwithstanding the terror which resulted from their might." 31. comforted-with the melancholy satisfaction of not being alone, but of having other kingdoms companions in his downfall. This shall be his only comfort-a very poor one! 32. my terror-the reading of the Margin or Keri, The Hebrew text or

Ver. 1-33. RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. Heretofore his functions had been chiefly threatening; from this point after the evil had got to its worst in the overthrow of Jerusa lem, the consolatory element preponderates. 2. to the children of thy people-whom he had been forbidden to address from ch. 24. 26, 27, till Jerusalem was overthrown, and the "escaped" came with tidings of the judgment being completed. So now, in v. 21, the tidings of the fact having arrived, he opens his heretofore closed lips to the Jews. In the interval he had prophesied as to foreign nations. The former part of the chapter, from v. 2 to 20, seems to have been imparted to Ezekiel on the evening previous (v. 22,), being a preparation for the latter part (v. 23-33) imparted after the tidings had come. This accounts for the first part standing without intimation of the date, which was properly reserved for the latter part, to which the former was the anticipatory introduction. [FAIRBAIRN.] watchman-The first nine verses exhibit Ezekiel's office as a spiritual watchman; so in ch. 3. 16-21; only here the duties of the earthly watchman (cf. 2 Samuel, 18. 24, 25; 2 Kings, 9. 17) are detailed first, and then the application is made to the spiritual watchman's duty (cf. Isaiah, 21. 6-10; Hosea, 9. 8; Habakkuk, 2. 1.). "A man of their coasts" is a man specially chosen for the office out of their whole number. So Judges, 18. 2," five men from their coasts;" also the Hebrew of Genesis, 47. 2; implying the care needed in the choice of the watchman, the spiritual as well as the temporal (Acts, 1. 21, 22, 24-26; 1 Timothy, 5. 22.). 3. the sword -invaders. An appropriate illustration at the time of the invasion of Judea by Nebuchadnezzar. 4 blood ..upon his own head-metaphor from sacrificial victims, on the heads of which they used to lay their hands, praying that their guilt should be upon the victims. 6. his iniquity-his negligence in not maintaining constant watchfulness, as they ought to do who are in warfare. The thing signified here appears from under the image. 7. I have set thee a watchman-application of the image. Ezekiel's appointment to be a watchman spiritually is far more solemn, as it is derived from God, not from the people. 8. thou shalt surely die-by a violent death, the earnest of everlasting death; the qualification being supposed, "if thou dost not repent.* 9. Blood had by this time been shed (v. 21,), but Ezekiel was clear. 10. be upon us-i.e., their guilt remain on us. pine away in them if we suffer the penalty threatened for them in ch. 24. 23, according to the law (Leviticus, 26. 39.). how should we... live-as thou dost promise in v. 5 (cf. ch. 37. 11; Isaiah, 49, 14.). 11. To meet the Jews' cry of despair in v. 10, Ezekiel bere cheers them by the assurance that God has no plessure in their death, but that they should repent and live (2 Peter, 3. 9.). A yearning tenderness manifests itself here, notwithstanding all their past sins; yet with it a holiness that abates nothing of its demands for the honour of God's authority. God's righteousness is vindicated as in ch. 3. 18-21; and 18., by the statement that each should be treated with the closest adaptation of God's justice to his particular case. 12. not fall... in the day that he turneth-(2 Chronicles, 7. 14;

EZEKIEL, XXXIV.

Promise of the True

EZEKIEL, XXXV.

(Song of Solomon, 5. 10.). The Lord Jesus refers to this
prophecy (John, 10. 14,), "I am THE good Shepherd."
Also "one" as uniting in one the heretofore divided
kingdoms of Israel and Judah, and also "gathering
together in one all things in Christ, both which are in
heaven and on earth" (Ephesians, 1. 109; thus healing
worse breaches than that between Israel and Judah;
(Colossians, 1. 20,), "God by Him reconciling all things
unto Himself, whether things in earth or in heaven."
David-the antitypical David, Messiah, of the seed of
David, which no other king after the captivity was: who
was fully, what David was only in a degree," the man
after God's own heart." Also, David means beloved;
Messiah was truly God's beloved Son (Isaiah, 42 1;
Matthew, 3. 17.). Shepherd means King, rather than
religious instructor; in this pre-eminently He was the
true David who was the Shepherd King Luke, 1.2
33.). Messiah is called "David" in Isaiah, 65, 3, 4,
Jeremiah, 30. 9; Hosea, 3. 5. 24. my servant-implying
fitness for ruling in the name of God, not pursuing a
self-chosen course, as other kings, but acting as the
faithful administrator of the will of God; Messiah
realised fully this character (Psalm 40. 7, 8; Issiah, 42
1; 49. 3, 6; 53. 11; Philippians, 2. 7,), which David

and Good Shepherd. good Shepherd's love (Luke, 15. 4.). with force... ruled | 12:3; and, "Yet have I set my king on my holy hill of -(Exodus, 1. 13, 14.). With an Egyptian bondage. The Zion" (Psalm 2. 6; cf. Acts, 2. 30; 13. 23.). one Shepherdvery thing forbidden by the law they did (Leviticus, 25. lit., a Shepherd, one; singularly and pre-eminently one: 43; cf. 1 Peter, 5. 3.). 5. scattered, because... no shep-the only one of His kind, to whom none is comparable herd-i.e., none worthy of the name, though there were some called shepherds (1 Kings, 22. 17; Matthew, 9. 36.). Cf. Matthew, 26. 31, where the sheep were scattered on the true Shepherd being smitten. God calls them "my sheep; for they were not, as the shepherds treated them, their patrimony whereby to "feed themselves." meat to all . beasts-they became a prey to the Syrians, Ammon, Moab, and Assyria. 6. every high hill-the scene of their idolatries sanctioned by the rulers. search... seck-rather, seek... search. The former is the part of the superior rulers to inquire after: to search out is the duty of the subordinate rulers. [JUNIUS.] 10. I will require my flock-Hebrews, 13. 17,), rather, "I require," &c., for God already had begun to do so, punishing Zedekiah and the other princes severely (Jeremiah, 52. 10.). I... will... search-doing that which the so called shepherds had failed to do, I being the rightful owner of the flock. 12. in the day that he is among-in the midst of (Hebrew) his sheep that had been scattered. Referring to Messiah's second advent, when He shall be "the glory in the midst of Israel" (Zechariah, 2. 5.). in the cloudy... day-the day of the nation's calamity (Joel, 2. 2.). 13. (Ch. 28. 25; 36. 24; 37. 21, 22; Isaiah, 65. 9, 10; Jeremiah, 23, 3.). 14. good pasture-(Psalm 23. 2.). high mountains of Israel-typically and partially represented (Acts, 13. 38; In chs. 17. 23; 20. 40, the phrase is "the mountain of the height of Israel" in the singular number. The reason of the difference is, there Ezekiel spoke of the central seat of the kingdom, where the people met for the worship of Jehovah, mount Zion; here, he speaks of the kingdom of Israel at large, all the parts of which are regarded as possessing a moral elevation. 16. In contrast to the unfaithful shepherds (v. 4.). The several duties neglected by them I will faithfully discharge. fat... strong-i.e., those rendered wanton by prosperity (Deuteronomy, 32. 15; Jeremiah, 6. 28,), who use their strength to oppress the weak. Cf. v. 20," the fat cattle" (Isaiah, 10. 16.). The image is from fat cattle that wax refractory. with judgment-i.e., justice and equity, as contrasted with the "force" and "cruelty with which the unfaithful shepherds ruled the flock (v. 4.). 17. you... my flock-passing from the rulers to the people. cattle and cattle-rather, sheep and sheep; Margin, small cattle, or flocks of lambs and kids, i.e. I judge between one class of citizens and another, so as to award what is right to each. He then defines the class about to be punitively "judged," viz., "the rams and he-goats," or great he-goats (cf. Isaiah, 14. 9, Margin; Zechariah, 10. 3; Matthew, 25. 32, 33.). They answer to "the fat and strong," as opposed to the "sick" (v. 16.). The rich and ungodly of the people are meant, who imitated the bad rulers in oppressing their poorer brethren, as if it enhanced their own joys to trample on others' rights (v. 18.). 18, 19. Not content with appropriating to their own use the goods of others, they. from mere wantonness, spoiled what they did not use, so as to be of no use to the owners. deep waters-i.e., limpid, as deep waters are generally clear. GROTIUS explains the image as referring to the usuries with which the rich ground the poor ch. 22. 12; Isaiah, 24. 2.). they eat-scantily. they drink-sorrowfully. 20 fat... lean-the rich oppressors... the humble poor. 21. scattered them abroad-down to the time of the carrying away to Babylon. [GROTIUS.] 22. After the restoration from Babylon the Jews were delivered in some degree from the oppression, not only of foreigners, but also of their own great people (Nehemiah, 5. 1-19.). The full and final fulfilment of this prophecy is future. 23. set up-i.e., raise up by divine appointment; alluding to the declaration of God to David, "I will set up thy seed after thee" (2 Samuel, 7.

He is the fittest person to wield the world-sceptre
abused by all the world-kings (Daniel, 2. 34, 35, 44, 4
25. covenant of peace... evil beasts... to cease...wel
safely-The original promise of the law (Leviticus, 2.
6) shall be realised for the first time fully under Messiah
(Isaiah, 11. 6-9; 35. 9; Hosea, 2. 18.). 26. them and the
places round about my hill-the Jews, and Zion, GoG A
hill (Psalm 2. 6.), are to be sources of blessing, rod
merely to themselves, but to the surrounding heathen
(Isaiah, 19. 24; 66. 6, 7; 60. 3; Micah, 5. 7; Zechariah, A.
13.). The literal fulfilment is, however, the primary
one, though the spiritual also is designed. In corre
spondence with the settled reign of righteousness inter
nally, all is to be prosperity externally, fertilsi
showers (according to the promise of the ancient cove
nant, Leviticus, 26. 4; Psalm 68.9; Malachi, 3. 19,), and
productive trees and lands (v. 27.). Thus shall ther
realise the image of v. 14, viz., a flock richly-pastured
by God Himself. 27. served themselves of them-availed
themselves of their services, as if the Jews were ther
slaves (Jeremiah, 22. 13; 25. 14; cf. Genesis, 1á 13;
Exodus, 1. 14.). 28. dwell safely Jeremiah, 23, 6
29. plant of renown-Messiah, the "Rod," and "Branch'
(Isaiah, 11. 1,, the "righteous Branch" (Jeremiah,
5) who shall obtain for them "renown." FAIRBAIR
less probably translates, "A plantation for a name
i.e., a flourishing condition, represented as a garE
(alluding to Eden, Genesis, 2. 8-11, with its variou
trees, good for food and pleasant to the sight, the
planting of the Lord (Isaiah, 60. 21; 61. 3), and sa
object of "renown" among the heathen. 31. ye
flock. . . are men-not merely an explanation of the
image, as JEROME represents, but as God had promised
many things which mere "men" could not expert to
realise, He shows that it is not from man's might the?
realisation is to be looked for, but from Gop wis
would perform them for His covenant-people, "Ew
flock." [ROSENMULLER] When we realise most car
weakness, and God's power and faithfulness to hi
covenant, we are in the fittest state for receiving Hả
blessings.

--

CHAPTER XXXV.

Ver. 1-15. JUDGMENT ON EDOM. Another feature of Israel's prosperity; those who exulted over Isrue * humiliation shall themselves be a "prey." Alread stated in ch. 25. 12-14; properly repeated here in ful