Ezekiel 30:20–31:18

This short prophecy of the weakening of the power of Egypt was delivered about the time that the army of the Egyptians, which attempted to raise the siege of Jerusalem, was frustrated in its enterprises, and returned re infect - without accomplishing their purpose; whereupon the king of Babylon renewed the siege and carried his point. The kingdom of Egypt was very ancient, and had been for many ages considerable. That of Babylon had but lately arrived at its great pomp and power, being built upon the ruins of the kingdom of Assyria. Now it is with them as it is with families and states, some are growing up, others are declining and going back; one must increase and the others must of course decrease. I. It is here foretold that the king of Egypt shall grow weaker and weaker. The extent of his territories shall be abridged, his wealth and power shall be diminished, and he shall become less able than ever to help either himself or his friend. 1. This was in part done already (Eze 30:21): I have broken the arm of Pharaoh, some time ago. One arm of that kingdom might well be reckoned broken when the king of Babylon routed the forces of Pharaoh-Necho at Carchemish (Jer 46:2), and made himself master of all that pertained to Egypt from the river of Egypt to Euphrates, Kg2 24:7. Egypt had been long in gathering strength and extending its dominions, and therefore, that there may be a proportion observed in providence, it loses its strength slowly and by degrees. It was soon after the king of Egypt slew good king Josiah, and in the same reign, that its arm was thus broken, and it received that fatal blow which it never recovered. Before Egypt's heart and neck were broken its arm was. God's judgments come upon a people by steps, that they may meet him repenting. When the arm of Egypt is broken it shall not be bound up to be healed, for none can heal the wounds that God gives but he himself. Those whom he disarms, whom he disables, cannot again hold the sword. 2. This was to be done again. One arm was broken before, and something was done towards the setting of it, towards the healing of the deadly wound that was given to the beast. But now (Eze 30:22), I am against Pharaoh, and will break both his arms, both the strong and that which was broken and set again. Note, If less judgments do not prevail to humble and reform sinners, God will send greater. Now God will cause the sword to fall out of his hand, which he caught hold of as thinking himself strong enough to hold it. It is repeated (Eze 30:24), I will break Pharaoh's arms. He had been a cruel oppressor to the people of God formerly, and of late the staff of a broken rod to them; and now God by breaking his arms reckons with him for both. God justly breaks that power which is abused either to put wrongs upon people or to put cheats upon them. But this is not all; (1.) The king of Egypt shall be dispirited when he finds himself in danger of the king of Babylon's forces: he shall groan before him with the groaning of a deadly wounded man. Note, It is common for those that are most elated in their prosperity to be most dejected and disheartened in their adversity. Pharaoh, even before the sword touches him, shall groan as if he had received his death's wound. (2.) The people of Egypt shall be dispersed (Eze 30:23 and again Eze 30:26): I will scatter them among the nations. Other nations had mingled with them (Eze 30:5); now they shall be mingled with other nations, and seek shelter in them, and so be made to know that the Lord is righteous. II. It is here foretold that the king of Babylon shall grow stronger and stronger, Eze 30:24, Eze 30:25. Put strength into the king of Babylon's arms, that he may be able to go through the service he is designed for. 2. That he will put a sword, his sword, into the king of Babylon's hand, which signified his giving him a commission and furnishing him with arms for carrying on a war, particularly against Egypt. Note, As judges on the bench, like Pilate (Joh 19:11), so generals in the field, like Nebuchadnezzar, have no power but what is given them from above.

Here begins the earlier vision, not long after that in the twenty-ninth chapter, about three months before the taking of Jerusalem, as to Pharaoh and his kingdom.

broken . . . arm of Pharaoh-- (Psa 37:17; Jer 48:25). Referring to the defeat which Pharaoh-hophra sustained from the Chaldeans, when trying to raise the siege of Jerusalem (Jer 37:5, Jer 37:7); and previous to the deprivation of Pharaoh-necho of all his conquests from the river of Egypt to the Euphrates (Kg2 24:7; Jer 46:2); also to the Egyptian disaster in Cyrene.

arms--Not only the "one arm" broken already (Eze 30:21) was not to be healed, but the other two should be broken. Not a corporal wound, but a breaking of the power of Pharaoh is intended. cause . . . sword to fall out of . . . hand--deprive him of the resources of making war. Not that Egypt was, like Assyria, utterly to cease to be, but it was, like Assyria, to lose its prominence in the empire of the world. Next: Ezekiel Chapter 31

And it came to pass in the eleventh year,.... Of Zedekiah's reign, and Jehoiachin's captivity; some little time after the prophecy in Ezekiel 19:1, here the prophecies come into their order again, being interrupted by those of a much later date, at the end of the preceding chapter, and the former part of this: in the first month, in the seventh day of the month; the month Nisan, which answers to part of March, and part of April; the seventh day must be about the twenty ninth of March; but, according to Bishop Usher (m), it was on the twenty sixth of April, on the third day of the week (Tuesday), in 3416 A.M. or before Christ 588: this was given out three months and two days before Jerusalem was taken: that the word of the Lord came unto me, saying; as follows: (m) Annales Vet. Test. A. M. 3416.

Son of man, I have broken the arm of Pharaoh king of Egypt,.... Not Pharaohnecho, king of Egypt, whose army was overthrown at Carchemish by the king of Babylon, in the fourth year of Jehoiakim; when the latter took from the former all that belonged to him between the river of Egypt and the river Euphrates; by which he was so weakened and dispirited, that he could not stir any more out of his own land, Jeremiah 46:2 and of him Jarchi and Kimchi interpret it; but Pharaohhophra, or Apries, who was defeated by the Cyreneans, and saved himself by flight; See Gill on Ezekiel 29:4, and, lo, it shall not be bound up to be healed, to put a roller to bind it; a metaphor taken from chirurgeons, who, having set broken bones, put on a bandage or rollers of linen, or such like stuff, to keep them tight; but nothing of this kind should be done; hereby suggesting that Egypt should receive such a blow or wound as would be incurable; see Jeremiah 46:11, to make it strong to hold the sword; which it should not be able to do, or to make war any more, at least with success, or to defend itself.

Therefore thus saith the Lord God, behold, I am against Pharaoh king of Egypt,.... The then present king of Egypt, whose name was Hophra or Apries, Jeremiah 44:30, and I will break his arms, the strong, and that which was broken: both his arms, the sound and the broken one, his whole power, strength, and dominion; meaning that that part of his kingdom which lay between the two rivers of Egypt and Euphrates, that had been taken away by the king of Babylon, should remain so; and the other part of his kingdom should fall a prey to him also: and I will cause the sword to fall out of his hand; so that he should be so far from being so able to make use of the sword, that he should not be able to hold it; it should drop out of his hand; nor should he be able to take it up again, and make war, either offensive or defensive.

And I will scatter the Egyptians among the nations,.... Among the several provinces of Babylon, and other places, where the Chaldeans should carry or send them: and will disperse them through the countries: the same thing repeated in different words for the confirmation of it.

And I will strengthen the arms of the king of Babylon,.... Give him a commission to make war; direct his councils; supply him with all necessaries; animate and encourage his soldiers; and give him success in all his enterprises: and put my sword in his hand; which confirms the above sense, that he should have power and authority from the Lord to attack the king of Egypt, and should gain a victory over him; since it was not his own sword he drew, but the sword of the Lord of hosts; which coming from him, and having his commission, cannot fail of doing execution; but will break Pharaoh's arms; as before in Ezekiel 30:21, and he shall groan before him with the groanings of a deadly wounded man; that is, before the king of Babylon; by whom, as an instrument, his arms shall be broken, and his power destroyed; and he be like a man in the agonies of death, just expiring, not able to speak, but groaning out his life under the inexpressible anguish of broken bones, and none to set them.

But I will strengthen the arms of the king of Babylon,.... Which is repeated for the sake of confirmation: and the arms of Pharaoh shall fall down: as when a man's arms are broken; and he shall not be able to lift them up and defend himself: and they shall know that I am the Lord; namely, the Egyptians, as in Ezekiel 30:19, when I shall have put my sword into the hand of the king of Babylon, and he shall stretch it out on the land of Egypt; that is, when he shall have a commission to carry the war into Egypt; and he shall spread desolation over all the land, cutting off the inhabitants of it everywhere, as before described in this chapter.

And I will scatter the Egyptians among the nations, and disperse them among the countries,.... Of which they might assure themselves, since the Lord had before spoken it, and here again repeats it: and they shall know that I am the Lord; whose name alone is Jehovah, and does whatsoever he pleases; sets up kings, and puts them down; strengthens and weakens kingdoms just as seems good in his sight; none having any power but what is given by him, and which he can take away when he thinks fit.

This prophecy bears date the month before Jerusalem was taken, as that in the close of the foregoing chapter about four months before. When God's people were in the depth of their distress, it would be some comfort to them, as it would serve likewise for a check to the pride and malice of their neighbours, that insulted over them, to be told from heaven that the cup was going round, even the cup of trembling, that it would shortly be taken out of the hands of God's people and put into the hands of those that hated them, Isa 51:22, Isa 51:23. In this prophecy, I. The prophet is directed to put Pharaoh upon searching the records for a case parallel to his own (Eze 31:2): Speak to Pharaoh and to his multitude, to the multitude of his attendants, that contributed so much to his magnificence, and the multitude of his armies, that contributed so much to his strength. These he was proud of, these he put a confidence in; and they were as proud of him and trusted as much in him. Now ask him, Whom art thou like in thy greatness? We are apt to judge of ourselves by comparison. Those that think highly of themselves fancy themselves as great and as good as such and such, that have been mightily celebrated. The flatterers of princes tell them whom they equal in pomp and grandeur. "Well," says God, "let him pitch upon the most famous potentate that ever was, and it shall be allowed that he is like him in greatness and no way inferior to him; but, let him pitch upon whom he will, he will find that his day came to fall; he will see there was an end of all his perfection, and must therefore expect the end of his own in like manner." Note, The falls of others, both into sin and ruin, are intended as admonitions to us not to be secure or high-minded, nor to think we stand out of danger. II. He is directed to show him an instance of one whom he resembles in greatness, and that was the Assyrian (Eze 31:3), whose monarchy had continued from Nimrod. Sennacherib was one of the mighty princes of that monarchy; but it sunk down soon after him, and the monarchy of Nebuchadnezzar was built upon its ruins, or rather grafted upon its stock. Let us now see what a flourishing prince the king of Assyria was. He is here compared to a stately cedar, Eze 31:3. The glory of the house of David is illustrated by the same similitude, Eze 17:3. The olive-tree, the fig-tree, and the vine, which were all fruit-trees, had refused to be promoted over the trees because they would not leave their fruitfulness (Jdg 9:8, etc.), and therefore the choice falls upon the cedar, that is stately and strong, and casts a great shadow, but bears no fruit. 1. The Assyrian monarch was a tall cedar, such as the cedars in Lebanon generally were, of a high stature, and his top among the thick boughs; he was attended by other princes that were tributaries to him, and was surrounded by a life-guard of brave men. He surpassed all the princes in his neighbourhood; they were all shrubs to him (Eze 31:5): His height was exalted above all the trees of the field; they were many of them very high, but he overtopped them all, Eze 31:8. The cedars, even those in the garden of Eden, which we may suppose were the best of the kind, would not hide him, but his top branches outshot theirs. 2. He was a spreading cedar; his branches did not only run up in height, but run out in breadth, denoting that this mighty prince was not only exalted to great dignity and honour, and had a name above the names of the great men of the earth, but that he obtained great dominion and power; his territories were large, and he extended his conquests far and his influences much further. This cedar, like a vine, sent forth his branches to the sea, to the river, Psa 80:11. His boughs were multiplied; his branches became long (Eze 31:5); so that he had a shadowing shroud, Eze 31:3. This contributed very much to his beauty, that he grew proportionably large as well as high. He was fair in his greatness, in the length of his branches (Eze 31:7), very comely as well as very stately, fair by the multitude of his branches, Eze 31:9. His large dominions were well managed, like a spreading tree that is kept in shape and good order by the skill of the gardener, so as to be very beautiful to the eye. His government was as amiable in the eyes of wise men as it was admirable in the eyes of all men. The fir-trees were not like his boughs, so straight, so green, so regular; nor were the branches of the chestnut-trees like his branches, so thick, so spreading. In short, no tree in the garden of God, in Eden, in Babylon (for that stood where paradise was planted), where there was every tree that was pleasant to the sight (Gen 2:9), was like to this cedar in beauty; that is, in all the surrounding nations there was no prince so much admired, so much courted, and whom every body was so much in love with, as the king of Assyria. Many of them did virtuously, but he excelled them all, outshone them all. All the trees of Eden envied him, Eze 31:9. When they found they could not compare with him they were angry and grieved that he so far outdid them, and secretly grudged him the praise due to him. Note, It is the unhappiness of those who in any thing excel others that thereby they make themselves the objects of envy; and who can stand before envy? 3. He was serviceable, as far as a standing growing cedar could be, and that was only by his shadow (Eze 31:6): All the fowls of heaven, some of all sorts, made their nests in his boughs, where they were sheltered from the injuries of the weather. The beasts of the field put themselves under the protection of his branches. There they were levant - rising up, and couchant - lying down; there they brought forth their young; for they had there a natural covert from the heat and from the storm. The meaning of all is, Under his shadow dwelt all great nations; they all fled to him for safety, and were willing to swear allegiance to him if he would undertake to protect them, as travellers in a shower come under thick trees for shelter. Note, Those who have power ought to use it for the protection and comfort of those whom they have power over; for to that end they are entrusted with power. Even the bramble, if he be anointed king, invites the trees to come and trust in his shadow, Jdg 9:15. But the utmost security that any creature, even the king of Assyria himself, can give, is but like the shadow of a tree, which is but a scanty and slender protection, and leaves a man many ways exposed. Let us therefore flee to God for protection, and he will take us under the shadow of his wings, where we shall be warmer and safer than under the shadow of the strongest and stateliest cedar, Psa 17:8; Psa 91:4. 4. He seemed to be settled and established in his greatness and power. For, (1.) It was God that made him fair, Eze 31:9. For by him kings reign. He was comely with the comeliness that God put upon him. Note, God's hand must be eyed and owned in the advancement of the great men of the earth, and therefore we must not envy them; yet that will not secure the continuance of their prosperity, for he that gave them their beauty, if they be deprived of it, knows how to turn it into deformity. (2.) He seemed to have a good bottom. This cedar was not like the heath in the desert, made to inhabit the parched places (Jer 17:6); it was not a root in a dry ground, Isa 53:2. No; he had abundance of wealth to support his power and grandeur (Eze 31:4): The waters made him great; he had vast treasures, large stores and magazines, which were as the deep that set him up on high, constant revenues coming in by taxes, customs, and crown-rents, which were as rivers running round about his plants; these enabled him to strengthen and secure his interests every where, for he sent out his little rivers, or conduits, to all the trees of the field, to water them; and when they had maintenance from the king's palace (Ezr 4:14), and their country was nourished by the king's country (Act 12:20), they would be serviceable and faithful to him. Those that have wealth flowing upon them in great rivers find themselves obliged to send it out again in little rivers; for, as goods are increased, those are increased that eat them, and the more men have the more occasion they have for it; yea, and still the more they have occasion for. The branches of this cedar became long, because of the multitude of waters which fed them (Eze 31:5 and Eze 31:7); his root was by great waters, which seemed to secure it that its leaf should never wither (Psa 1:3), that it should not see when heat came, Jer 17:8. Note, Worldly people may seem to have an established prosperity, yet it only seems so, Job 5:3; Psa 37:35.

Whom art thou like--The answer is, Thou art like the haughty king of Assyria; as he was overthrown by the Chaldeans, so shalt thou be by the same.

We have seen the king of Egypt resembling the king of Assyria in pomp, and power, and prosperity, how like he was to him in his greatness; now here we see, I. How he does likewise resemble him in his pride, Eze 31:10. For, as face answers to face in a glass, so does one corrupt carnal heart to another; and the same temptations of a prosperous state by which some are overcome are fatal to many others too. "Thou, O king of Egypt! hast lifted up thyself in height, hast been proud of thy wealth and power, Eze 29:3. And just so he (that is, the king of Assyria); when he had shot up his top among the thick boughs his heart was immediately lifted up in his height, and he grew insolent and imperious, set God himself at defiance, and trampled upon his people;" witness the messages and letter which the great king, the king of Assyria, sent to Hezekiah, Isa 36:4. How haughtily does he speak of himself and his own achievements! how scornfully of that great and good man! There were other sins in which the Egyptians and the Assyrians did concur, particularly that of oppressing God's people, which is charged upon them both together (Isa 52:4); but here that sin is traced up to its cause, and that was pride; for it is the contempt of the proud that they are filled with. Note, When men's outward condition rises their minds commonly rise with it; and it is very rare to find a humble spirit in the midst of great advancements. II. How he shall therefore resemble him in his fall; and for the opening of this part of the comparison, 1. Here is a history of the fall of the king of Assyria. For his part, says God (Eze 31:11), I have therefore, because he was thus lifted up, delivered him into the hand of the mighty one of the heathen. Cyaxares, king of the Medes, in the twenty-sixth year of his reign, in conjunction with Nebuchadnezzar king of Babylon in the first year of his reign, destroyed Nineveh, and with it the Assyrian empire. Nebuchadnezzar, though he was not then, yet afterwards became, very emphatically, the mighty one of the heathen, most mighty among them and most mighty over them, to prevail against them. (1.) Respecting the fall of the Assyrian three things are affirmed: - [1.] It is God himself that orders his ruin: I have delivered him into the hand of the executioner; I have driven him out. Note, God is the Judge, who puts down one and sets up another (Psa 75:7); and when he pleases he can extirpate and expel those who think themselves, and seem to others, to have taken deepest root. And the mightiest ones of the heathens could not gain their point against those they contended with if the Almighty did not himself deliver them into their hands. [2.] It is his own sin that procures his ruin: I have driven him out for his wickedness. None are driven out from their honour, power, and possessions, but it is for their wickedness. None of our comforts are ever lost but what have been a thousand times forfeited. If the wicked are driven away, it is in their wickedness. [3.] It is a mighty one of the heathen that shall be the instrument of his ruin; for God often employs one wicked man in punishing another. He shall surely deal with him, shall know how to manage him, great as he is. Note, Proud imperious men will, sooner or later, meet with their match. (2.) In this history of the fall of the Assyrian observe, [1.] A continuation of the similitude of the cedar. He grew very high, and extended his boughs very far; but his day comes to fall. First, This stately cedar was cropped: The terrible of the nations cut him off. Soldiers, who being both armed and commissioned to kill, and slay, and destroy, may well be reckoned among the terrible of the nations. They have lopped off his branches first, have seized upon some parts of his dominion and forced them out of his hands; so that in all mountains and valleys of the nations about, in the high-lands and low-lands, and by all the rivers, there were cities or countries that were broken off from the Assyrian monarchy, that had been subject to it, but had either revolted or were recovered from it. Its feathers were borrowed; and, when every bird had fetched back its own, it was naked like the stump of a tree. Secondly, It was deserted: All the people of the earth, that had fled to him for shelter, have gone down from his shadow and have left him. When he was disabled to give them protection they thought they no longer owed him allegiance. Let not great men be proud of the number of those that attend them and have a dependence upon them; it is only for what they can get. When Providence frowns upon them their retinue is soon dispersed and scattered from them. Thirdly, It was insulted over, and its fall triumphed in (Eze 31:13): Upon his ruin shall all the fowls of the heaven remain, to tread upon the broken branches of this cedar. Its fall is triumphed in by the other trees, who were angry to see themselves overtopped so much: All the trees of Eden, that were cut down and had fallen before him, all that drank water of the rain of heaven, as the stump of the tree that is left in the south is said to be wet with the dew of heaven (Dan 4:23) and to bud through the scent of water (Job 14:9), shall be comforted in the nether parts of the earth when they see this proud cedar brought as low as themselves. Solamen miseris socios habuisse doloris - To have companions in woe is a solace to those who suffer. But, on the contrary, the trees of Lebanon, that are yet standing in their height and strength, mourned for him, and the trees of the field fainted for him, because they could not but read their own destiny in his fall. Howl, fir-trees, if the cedar be shaken, for they cannot expect to stand long, Zac 11:2. [2.] An explanation of the similitude of the cedar. By the cutting down of this cedar is signified the slaughter of this mighty monarch and all his adherents and supporters; they are all delivered to death, to fall by the sword, as the cedar by the axe. He and his princes, who, he said, were altogether kings, go down to the grace, to the nether parts of the earth, in the midst of the children of men, as common persons of no quality or distinction. They died like men (Psa 82:7); they were carried away with those that go down to the pit, and their pomp did neither protect them nor descend after them. Again (Eze 31:16), He was cast down to hell with those that descend into the pit; he went into the state of the dead, and was buried as others are, in obscurity and oblivion. Again (Eze 31:17), They all that were his arm, on whom he stayed, by whom he acted and exerted his power, all that dwelt under his shadow, his subjects and allies, and all that had any dependence on him, they all went down into ruin, down into the grace with him, unto those that were slain with the sword, to those that were cut off by untimely deaths before them, under the load of guilt and shame. When great men fall a great many fall with them, as a great many in like manner have fallen before them. [3.] What God designed, and aimed at, in bringing down this mighty monarch and his monarchy. He designed thereby, First, To give an alarm to the nations about, to put them all to a stand, to put them all to a gaze (Eze 31:16): I made the nations to shake at the sound of his fall. They were all struck with astonishment to see so mighty a prince brought down thus. It give a shock to all their confidences, every one thinking his turn would be next. When he went down to the grace (Eze 31:15) I caused a mourning, a general lamentation, as the whole kingdom goes into mourning at the death of the king. In token of this general grief, I covered the deep for him, put that into black, gave a stop to business, in complaisance to this universal mourning. I restrained the floods, and the great waters were stayed, that they might run into another channel, that of lamentation. Lebanon particularly, the kingdom of Syria, that was sometimes in confederacy with the Assyrian, mourned for him; as the allies of Babylon, Rev 18:9. Secondly, To give an admonition to the nations about, and to their kings (Eze 31:14): To the end that none of all the trees by the waters, though ever so advantageously situated, may exalt themselves for their height, may be proud and conceited of themselves and shoot up their top among the thick boughs, looking disdainfully upon others, nor stand upon themselves for their height, confiding in their own politics and powers, as if they could never be brought down. Let them all take warning by the Assyrian, for he once held up his head as high, and thought he kept his footing as firm, as any of them; but his pride went before his destruction, and his confidence failed him. Note, The fall of proud presumptuous men is intended for warning to others to keep humble. It would have been well for Nebuchadnezzar, who was himself active in bringing down the Assyrian, if he had taken the admonition. 2. Here is a prophecy of the fall of the king of Egypt in like manner, Eze 31:18. He thought himself like the Assyrian in glory and greatness, over-topping all the trees of Eden, as the cypress does the shrubs. "But thou also shalt be brought down, with the other trees that are pleasant to the sight, as those in Eden. Thou shalt be brought to the grave, to the nether or lower parts of the earth; thou shalt lie in the midst of the uncircumcised, that die in their uncleanness, die ingloriously, die under a curse and at a distance from God; then shall those whom thou hast trampled upon triumph over thee, saying, This is Pharaoh and all his multitude. See how mean he looks, how low he lies; see what all his pomp and pride have come to; here is all that is left of him." Note, Great men and great multitudes, with the great figure and great noise they make in the world, when God comes to contend with them, will soon become little, less than nothing, such as Pharaoh and all his multitude.

He illustrates the pride and the consequent overthrow of the Assyrian, that Egypt may the better know what she must expect. cedar in Lebanon--often eighty feet high, and the diameter of the space covered by its boughs still greater: the symmetry perfect. Compare the similar image (Eze 17:3; Dan 4:20-22). with a shadowing shroud--with an overshadowing thicket. top . . . among . . . thick boughs--rather [HENGSTENBERG], "among the clouds." But English Version agrees better with the Hebrew. The top, or topmost shoot, represents the king; the thick boughs, the large resources of the empire.

waters . . . little rivers--the Tigris with its branches and "rivulets," or "conduits" for irrigation, the source of Assyria's fertility. "The deep" is the ever flowing water, never dry. Metaphorically, for Assyria's resources, as the "conduits" are her colonies.

fowls . . . made . . . nests in . . . boughs--so Eze 17:23; Dan 4:12. The gospel kingdom shall gather all under its covert, for their good and for the glory of God, which the world kingdoms did for evil and for self-aggrandizement (Mat 13:32).

cedars . . . could not hide him--could not outtop him. No other king eclipsed him. were not like--were not comparable to. garden of God--As in the case of Tyre (Eze 28:13), the imagery, that is applied to the Assyrian king, is taken from Eden; peculiarly appropriate, as Eden was watered by rivers that afterwards watered Assyria (Gen 2:10-14). This cedar seemed to revive in itself all the glories of paradise, so that no tree there outtopped it.

thou . . . he--The change of persons is because the language refers partly to the cedar, partly to the person signified by the cedar.

Here the literal supersedes the figurative. shall surely deal with him--according to his own pleasure, and according to the Assyrian's (Sardanapalus) desert. Nebuchadnezzar is called "the mighty one" (El, a name of God), because he was God's representative and instrument of judgment (Dan 2:37-38).

trees by the waters--that is, that are plentifully supplied by the waters: nations abounding in resources. stand up in their height--that is, trust in their height: stand upon it as their ground of confidence. FAIRBAIRN points the Hebrew differently, so as for "their trees," to translate, "(And that none that drink water may stand) on themselves, (because of their greatness)." But the usual reading is better, as Assyria and the confederate states throughout are compared to strong trees. The clause, "All that drink water," marks the ground of the trees' confidence "in their height," namely, that they have ample sources of supply. MAURER, retaining the same Hebrew, translates, "that neither their terebinth trees may stand up in their height, nor all (the other trees) that drink water." to . . . nether . . . earth . . . pit-- (Eze 32:18; Psa 82:7).

covered the deep--as mourners cover their heads in token of mourning, "I made the deep that watered the cedar" to wrap itself in mourning for him. The waters of the deep are the tributary peoples of Assyria (Rev 17:15). fainted--literally, were "faintness" (itself); more forcible than the verb.

hell--Sheol or Hades, the unseen world: equivalent to, "I cast him into oblivion" (compare Isa 14:9-11). shall be comforted--because so great a king as the Assyrian is brought down to a level with them. It is a kind of consolation to the wretched to have companions in misery.

his arm, that dwelt under his shadow--those who were the helpers or tool of his tyranny, and therefore enjoyed his protection (for example, Syria and her neighbors). These were sure to share her fate. Compare the same phrase as to the Jews living under the protection of their king (Lam 4:20); both alike "making flesh their arm, and in heart departing from the Lord" (Jer 17:5).

Application of the parabolic description of Assyria to the parallel case of Egypt. "All that has been said of the Assyrian consider as said to thyself. To whom art thou so like, as thou art to the Assyrian? To none." The lesson on a gigantic scale of Eden-like privileges abused to pride and sin by the Assyrian, as in the case of the first man in Eden, ending in ruin, was to be repeated in Egypt's case. For the unchangeable God governs the world on the same unchangeable principles. thou shall lie in . . . uncircumcised--As circumcision was an object of mocking to thee, thou shall lie in the midst of the uncircumcised, slain by their sword [GROTIUS]. Retribution in kind (Eze 28:10). This is Pharaoh--Pharaoh's end shall be the same humiliating one as I have depicted the Assyrian's to have been. "This" is demonstrative, as if he were pointing with the finger to Pharaoh lying prostrate, a spectacle to all, as on the shore of the Red Sea (Exo 14:30-31). Next: Ezekiel Chapter 32

And it came to pass in the eleventh year,.... Of Zedekiah's reign, and Jeconiah's captivity: in the third month, in the first day of the month: the month Sivan, which began on the twentieth of our May, and answers to part of May, and part of June; this was about seven weeks after the former prophecy, and about five weeks before the destruction of Jerusalem; according to Bishop Usher (n), this was on the nineteenth of June, on the first day of the week, in 3416 A.M. or before Christ 588: that the word of the Lord came unto me, saying; as follows: (n) Annales Vet. Test. A. M. 3416.

Son of man, speak unto Pharaoh king of Egypt,.... To Pharaohhophra, the then reigning king; not to him personally by word of mouth, for the prophet was now in Chaldea; but by delivering out a prophecy concerning him, and which he might have an opportunity of sending to him: and to his multitude; the multitude of his subjects, of which he boasted, and in whom he trusted: whom art thou like in thy greatness? look over all the records of time, and into all the empires, kingdoms, and states that have been; draw a comparison between thyself and the greatest potentate that ever was; fancy thyself to be equal to him; this will not secure thee from ruin and destruction; for as they have been humbled, and are fallen, so wilt thou be: pitch for instance on the Assyrian monarch, whose empire has been the most ancient, extensive, and flourishing, and yet now crushed; and as thou art like him in greatness, at least thou thinkest so, so thou art in pride, and wilt be in thine end; to assure of which is the drift of the following account of the king of Assyria.

Behold, the Assyrian was a cedar in Lebanon,.... Here grew the tallest, most stately, broad and flourishing ones. This sense is, that he was as one of them; comparable to one, for his exaltation and dignity; for the largeness of his dominion, the flourishing circumstances of it, and its long duration; that empire having lasted from the times of Nimrod unto a few years of the present time; for this is to be understood, either of the monarchy itself, or of Esarhaddon; or rather of Chynilidanus, or Saracus, the last king of it. The Septuagint, and Arabic versions render it the "cypariss" in Lebanon; but not that, but the cedar, grew there, and which best suits the comparison: with fair branches; meaning not children, nor nobles, nor subjects; but provinces, many and large, which were subject to this monarch: and with a shadowing shroud; power, dominion, authority, a mighty army sufficient to protect all that were under his government, and subject to it: and of an high stature: exalted above all the kings and kingdoms of the earth: and his top was among the thick boughs; his kingly power, headship, and dominion, was over a multitude of petty princes and states, comparable to the thick boughs and branches of a tree: or, "among the clouds"; as the Septuagint and Arabic versions render it; above the heights of which the Assyrian monarch attempted to ascend, Isaiah 14:14.

The waters made him great,.... The waters of the river Tigris, near to which stood the city of Nineveh, the metropolis of the Assyrian monarchy; the traffic brought by which river made it rich and great, and the whole empire, and the king of it: the deep set him up on high, with her rivers running round about his plants; the vast trade by sea, the profits and commodities of which were conveyed through various rivers, which ran about the provinces of the empire, which were as plants in a field; and by which they were enriched, and the whole empire, and the king of it, were raised to a prodigious pitch of wealth and power: and sent out little rivers to all the trees of the field; so that the common people, comparable to the trees of the field for their number and usefulness, all received profit and advantage hereby: or else by waters and the deep may be meant the multitude of people, as in Revelation 17:15, which increased his kingdom, filled his provinces, supplied his colonies, and enlarged his power and riches. The Targum is, "by the people he was multiplied; by his auxiliaries he became strong; he subjected kings under his government; and his governors he appointed over all the provinces of the earth.''

Therefore his height was exalted above all the trees of the field,.... His majesty, grandeur, and glory, were advanced above all princes, nobles, and people; all ranks and degrees of men, let them be compared to trees taller or lower: and his boughs were multiplied, and his branches became long; the provinces of his empire became more numerous, and were spread far and near, and reached to distant countries: because of the multitude of waters, when he shot forth; either the vast number of people, which were daily increasing, and were sent out to people distant colonies, newly subdued or planted; or because of the great traffic which was carried on in different parts, and the advantages arising from it. The Targum is, "therefore he was lifted up in his strength above all the kings of the earth, and his army was multiplied, and his auxiliaries prevailed over many people, through his victories''

All the fowls of the heavens made their nests in his boughs,.... People from all parts of the world, under the whole heavens, flocked to his dominions, and settled themselves in one province or another; promising themselves protection, prosperity, and peace under his government: and under his branches did all the beasts of the field bring forth their young; even people of a more savage disposition, being either conquered by him, and placed in his provinces; or coming thither of their own accord, took up their residence there, built houses, planted vineyards, married wives, begat children, and settled their families there: and under his shadow dwelt all great nations; under his protection, care, and government, many large kingdoms and states were; yea, all were either subject to him, or sought to be his friends and allies: this explains the above figurative expressions. The Targum is, "by his army he subdued all the strong towers; and under his governors he subjected all the provinces of the earth; and in the shadow of his kingdom dwelt all the numerous people.''

Thus was he fair in his greatness,.... Amiable, lovely, delightful to look upon in the greatness of his majesty, in his royal glory and dignity: in the length of his branches; in the extent of his empire, and the provinces of it: for his root was by great waters; his kingdom was well established, firmly rooted among a multitude of people; from whom he had a large revenue to support his throne and government, and the dignity of it; by tribute, taxes, customs, and presents; and through the large trade and traffic of his subjects in different parts, from whence he received great profit and advantage. The Targum is, "and he became victorious by his auxiliaries, by the multitude of his mighty ones, so that his terror was upon many people.''

The cedars in the garden of God could not hide him,.... That is, could not rise so high as this cedar, and overtop him, and obscure his glory; even those that were most excellent, which grew in Eden, near to which Babylon stood, and where a mighty king dwelt. The sense is, that the greatest kings and potentates in the whole world, which is like a garden planted by the Lord, were not equal to the king of Assyria, and much less exceeded him in grandeur, wealth, and power: the fir trees were not like his boughs: lesser kings and princes, comparable to fir trees for the beauty, regularity, order, and flourishing condition of their kingdoms; yet these were but petty states, and not to be compared even with the provinces of the king of Assyria: and the chesnut trees were not like his branches; lesser states still: which, though well set, and well spread, and full of people, yet not answerable to some countries that were in the provinces that belonged to the Assyrian empire: not any tree in the garden of God was like unto him in his beauty; no king, prince, or potentate whatever in the whole world, was to be compared to him for royal majesty and greatness. The Targum is, "mighty kings could not prevail against him, because of the strength of his power, which he had from the Lord; rulers could not stand before his army, and mighty men could not prevail against his auxiliaries, because of the strength of power he had from the Lord; there is none like to him in his strength.''

I have made him fair by the multitude of his branches,.... Or provinces, the extensiveness of his dominions: all his power and strength, riches and wealth, grandeur and glory, and the vast dominions he was possessed of, were all from the Lord; as whatever kings have are, though they are too apt to ascribe it to themselves; but all are from him, by whom kings reign: so that all the trees of Eden, that were in the garden of God, envied him; all the kings of the earth, though they dared not openly speak against him, or oppose him; yet they inwardly grieved at and secretly grudged his grandeur and majesty, superior to theirs, and wished themselves in his stead; and could gladly have done anything, were it in their power, to eclipse his glory, and bring him lower. This is the case of all that are in any eminence, or are conspicuous to others, or in any exalted station above others, be it what it will; whether they have superior gifts and endowments of mind; or greater riches, and larger possessions; or are in high places of honour, trust, and profit. The Targum is, "I have made him beautiful by the multitude of his mighty ones; and all the kings of the east trembled before him, because of the strength of his power, which he had from the Lord.''

Therefore thus saith the Lord God,.... Having described the greatness of the Assyrian monarch; now follows the account of his fall, and the cause of it, pride: because thou hast lifted up thyself in height; this is either an address to Pharaoh king of Egypt, who, though he did not rise up so high as the Assyrian monarch in glory and grandeur; yet he lifted up himself, and thought himself superior to any; which reason he must be brought down: or the words are directed to the Assyrian monarch, by a change of person frequent in Scripture; who, though he was raised by the Lord to the height of honour and dignity he was, yet ascribed it to himself: and he hath shot up his top among the thick boughs; the multitude of provinces over which he became head and governor; See Gill on Ezekiel 31:3, and his heart is lifted up in his height; with pride, insolence, and contempt of God and men; of which see the instances in Isaiah 10:8.

I have therefore delivered him into the hand of the mighty one of the Heathen,.... Or, into the hand of the mightiest of the nations (o); the mightiest prince among them. Some understand this of Arbaces the Mede, by whom Sardanapalus had been defeated long before this time: others of Merodachbaladan king Babylon, by whom Esarhaddon the Assyrian monarch was vanquished; or rather Nebuchadnezzar, who was called Nabopolassar; who, in the first year (p) of his reign, in conjunction with Cyaxares king of Media, took Nineveh, the metropolis of the Assyrian monarchy; and this was by the appointment of God, and under the direction of his providence, and through the success he gave to the arms of these princes, according to his own decrees and prophecies. Some render it, "into the hand of the god of the nations" (q); yet meaning either Cyaxares or Nebuchadnezzar; so called because of their great power and might, and which they had from the Lord: he shall surely deal with him; or, "in doing he shall do to him" (r); he shall do with him as he pleases he shall easily manage him, though so powerful; and deal with him according to his deserts; or, as the Targum, he shall take vengeance on him, as he did: I have driven him out for his wickedness; out of his court and palace; out of his royal city Nineveh; out of his kingdom and dominions; and he shall reside and reign no more there; and all this for his wickedness, pride, and oppression, and other sins: when God strips men of their honour, riches, power, and dominion, it is because of their abuse of them; for some sin, or sins, or wickedness they have been guilty of, both against him and men; and therefore it is but just and righteous in him to dethrone such princes, and drive them from their seats. (o) "in manum fortissimi gentium", Pagninus, Junius & Tremellius, Polanus; "potentissimi", Piscator. (p) Seder Olam Rabba, p. 69. (q) "In manum dei gentium", Montanus, Starckius; "deo gentium", Castalio. (r) "faciendo faciet ei", Pagninus, Montanus; "faciendo faciebat ipsi", Starckius.

And strangers, the terrible of the nations, have cut him off,.... Cut off the boughs and branches of this cedar, and cut him down to the ground; that is, utterly destroyed him, his empire and monarchy: these "strangers" were the Medes, who lived in a country distant from Assyria; and "the terrible of the nations", the cruel and merciless Chaldeans, the soldiers of the king of Babylon's army; see Ezekiel 30:11, and have left him upon the mountains, like a tree cut down there, and its boughs and branches lopped off, which roll down from thence into the valleys, and by the rivers of water signifying his depression from a high and exalted state to a very low one, as follows: and in all the valley his branches are fallen, and his boughs are broken by all the rivers of the land; signifying that many provinces and countries under his dominion were broken off, and by force taken away from him; or they broke off and revolted of themselves, and either set up for themselves, and recovered their former power and authority; or gave up themselves to the conqueror. The Targum is, "and in all valleys his army fell, and his auxiliaries were scattered by all the rivers of the land:'' and all the people of the earth are gone down from his shadow, and have left him: those that joined themselves to his empire, put themselves under his protection, or sought his friendship and alliance, now withdrew themselves from him, and left him alone to shift for himself; as frightened birds and beasts will do, when a tree is cut down and fallen, in the boughs or under the shadow of which they dwelt. The Targum paraphrases it, "from the shadow of his kingdom.''

Upon his ruin shall all the fowls of the heaven remain,.... Or, "on his fall" (s); the fall of this tree: and all the beasts of the field shall be upon his branches as when a tree is cut down, and its lopped off branches and boughs lie here and there, either the birds and beasts that before dwelt in it or under it, though for a while frightened away, return unto it; or others come: the birds come and sit upon the boughs, and pick up what they can find on them; and the beasts browse upon the branches: this may signify that even those people who before put themselves under the protection of this monarch, or sought alliance with him, now preyed upon his dominions; or the Medes and Babylonians, the conquerors, seized on the provinces of the empire, and plundered them of their riches, The Targum understands it literally of the fowls of the heaven, and the beasts of the field, feeding upon the carcasses of the slain; which is no bad sense of the passage; thus, "upon the fall of his slain all the fowls of heaven have dwelt, and upon the carcasses of his army all the beasts of the field have rested.'' (s) "super prolapse ejus", Cocceius; "super cadivum truncum ejus", Junius & Tremellius.

To the end that none of all the trees by the waters exalt themselves for their height,.... The end proposed by the Lord in the destruction of the king of Assyria, and the use to be made of it, is this; that the kings of the earth take warning hereby, who rule over a multitude of people, comparable to waters, and who abound in riches and wealth; that they are not elated with pride and vanity, because of their exalted estate, their grandeur, and dignity; and do not behave insolently against God, on whom they depend; nor haughtily and in an oppressive manner towards their own subjects, over whom they rule: neither shoot up their top among the thick boughs; affect universal monarchy, as he did; and set up themselves over all kingdoms and states, as he had over them, and make all subject to them: neither their trees stand up in their height, that drink water; that is, kings and potentates, who rule over the people, and are supplied and supported by them in their exalted stations, by the tribute and taxes they pay them and so abound in riches and power, should not trust in the height of honour and power they are raised to, and treat contemptuously God and man; but consider what they are, that they are but men, and are in slippery places, where there is no standing long, and especially when death comes, as follows: for they are delivered unto death in the nether parts of the earth; they are mortal by nature, as other men; they are appointed to die, and will be delivered into the hands of death, when the time is come, who will not spare them because of their crowns and sceptres; and when they will be laid in the grave, in the lowest parts of the earth, who used to sit upon elevated thrones of state: in the midst of the children of men, with those that go down to the pit; the grave, where they are upon a level with the poorest and meanest of their subjects. The Targum is, "that all the kings of the east might not be lifted up with their strength, nor exercise tyranny over the kingdoms; nor all that hold a kingdom lift up themselves in their own strength, for all are delivered unto death, &c.''

Thus saith the Lord God, in the day when he went down to the grave,.... The Assyrian monarch; when his monarchy was destroyed, and he ceased to be king, and was stripped of all his majesty, power, and authority, and was as one dead, and laid in the grave, and buried: I caused a mourning: that is, for him, in the waters, and among the trees, among the people and the kings of the earth, as follows: I covered the deep for him; with mourning, with thick darkness, which set him up on high Ezekiel 31:4, and I restrained the floods thereof, and the great waters were stayed; which made him great, Ezekiel 31:4, signifying by all this that the kingdoms of the world, comparable to the sea, of which his monarchy consisted, and all the inhabitants and people of them, comparable to floods and great waters, were affected with the fall of this great monarch, and thrown into consternation by it; not knowing what the event of things would be, stood still, and knew not what course to take; all business was stopped, especially all traffic by sea, and all trade and commerce every where; a stagnation of everything for a while: and I caused Lebanon to mourn for him; where he was a cedar, Ezekiel 31:3, this may respect the whole empire he was head of, particularly the kingdom of Syria, on the borders of which Lebanon was; and was a part of the Assyrian empire, which must mourn and be concerned at the fall of it: and all the trees of the field fainted for him: all the kings of the earth that were in alliance with him, or subject to him, trembled for fear that their destruction would be next; or as doubtful and concerned what would be their condition, under the yoke of another. The Targum is, "tribulation covered the world, and the provinces were forsaken, and many people trembled, and all the kings of the people smote the shoulder because of him.''

I made the nations to shake at the sound of his fall,.... As, when a large cedar was cut down and fell in Lebanon, the noise of it was heard at a distance; so when this mighty monarch and monarchy fell, the nations of the world, and the kings of them, heard of it far and near, and shook through fear of what would be the consequence, lest they should fall also in like manner: when I cast him down to hell, or "the grave", with them that descend into the pit; in common with other men that die, and are buried: it may refer to his subjects and soldiers that perished with him, who were slain by the sword, and were buried with him, and he with them; no distinction being made between them: and all the trees of Eden, the choice and best of Lebanon, all that drink water; the greatest kings and potentates of the world, the chief and principal of the Assyrian empire; all that ruled over multitudes of people, and partook of their wealth and riches, and were supported in grandeur and dignity; who had been in the state of the dead before this time: shall be comforted in the nether parts of the earth; when they see so mighty a monarch depressed, and brought as low as they, into the same state of meanness and contempt; as it is some kind of solace for persons in distress to have partners with them: this is a poetic expression, representing the dead as rejoicing to see others in the same condition with themselves. The Targum is, "all the kings of the east, the governors, and those that are rich in substance, all that hold a kingdom, are comforted in the lower part of the earth.''

They also went down to hell with him,.... To the grave with him; many of his nobles, princes, generals, soldiers, and subjects: unto them that be slain with the sword; to be buried and lie with them who had fallen by the sword, as a just punishment for their iniquities: and they that were his arm; either that leaned on his arm, were dependents upon him; or his ministers, his instruments, whom he employed under him as his deputies, to govern the several provinces that belonged to him; or rather his allies and auxiliaries, who helped and assisted him on occasion: that dwelt under his shadow in the midst of the Heathen; in the midst of the nations subject to the Assyrian empire; such who put themselves under the protection of it, lived comfortably under it, and continued with it to the last; these shared the same fate as that did. The Targum is, "his governors are broken, whom he strengthened in the midst of the kingdom.''

To whom art thou thus like in glory and in greatness among the trees of Eden?.... Among all the kings and potentates of the earth; pitch on whom you will, say which of them all, even the greatest of them for majesty and glory, for wealth and riches, power and authority, and extent of dominion, you are equal to; name the king of Assyria, if you please, before described, though you are not equal to him; and if you were, this would not secure you from ruin; since, as great as he was, he fell, and so will you: this is said to Pharaoh king of Egypt, and is an application of the preceding parable to him; suggesting, that let him be as high as any ever was, or he could imagine himself to be: yet shall thou be brought down with the trees of Eden unto the nether parts of the earth; the grave, and lie in the same depressed and humble state as the greatest monarchs that ever were on earth do: thou shalt lie in the midst of the uncircumcised; the wicked, as the Targum; the uncircumcised in heart; who belong not to God, or his people, and have no communion with either, but are shut out of the kingdom of heaven, and have their portion with devils and damned spirits: with them that be slain by the sword; in a way of judgment for their sins: this is Pharaoh, and all his multitude, saith the Lord God; this account represents Pharaoh, his grandeur, his pride, and his ruin; this shows what will be the end of him, and of his numerous subjects. The Septuagint and Arabic versions render it, "so will be Pharaoh", &c. in like manner will he fall, and all his people with him; for the Lord God has said it, and it shall assuredly come to pass. The Targum is, "to whom art thou like now in glory and greatness among the kings of the east? and thou shall be brought down with the kings of the east into the lower part of the earth; in the midst of sinners thou shalt sleep, with those that are slain by the sword; this is Pharaoh, and all his multitude, saith the Lord God.''

when he shot forth--because of the abundant moisture which nourished him in shooting forth. But see Margin.

I . . . made him--It was all due to My free grace.

from his shadow--under which they had formerly dwelt as their covert (Eze 31:6).

Birds and beasts shall insult over his fallen trunk.