<hi type="bold">13. Noph--</hi>Memphis, the capital of Middle Egypt, and the stronghold of "idols." Though no record exists of Nebuchadnezzar's "destroying" these, we know from Herodotus and others, that Cambyses took Pelusium, the key of Egypt, by placing before his army dogs, cats, &c., all held 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.

<hi type="bold">no more a prince--</hi>referring to the anarchy that prevailed in the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion. There shall no more be a prince of the land of Egypt, ruling the whole country; or, no independent prince.

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 and others, that Cambyses took Pelusium, the key of Egypt, by placing before his army dogs, cats, &c., all held 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 Nebuchadnezzar's invasion. There shall no more be a prince of the land of Egypt, ruling the whole country; or, no independent prince.


<hi type="bold">14. Pathros--</hi>Upper Egypt, with "No" or Thebes its capital (famed for its stupendous buildings, of which grand ruins remain), in antithesis to Zoan or Tanis, a chief city in Lower Egypt, within the Delta.

14. Pathros-- Upper Egypt, with "No" or Thebes its capital (famed for its stupendous buildings, of which grand ruins remain), in antithesis to Zoan or Tanis, a chief city in Lower Egypt, within the Delta.


<hi type="bold">15. Sin--</hi>that is, Pelusium, the frontier fortress on the northeast, therefore called "the strength (that is, the key) of Egypt." It stands in antithesis to No or Thebes at the opposite end of Egypt; that is, I will afflict Egypt from one end to the other.

15. Sin-- that is, Pelusium, the frontier fortress on the northeast, therefore called "the strength (that is, the key) of Egypt." It stands in antithesis to No or Thebes at the opposite end of Egypt; that is, I will afflict Egypt from one end to the other.


<hi type="bold">16. distresses daily--</hi>Maurer translates, "enemies during the day," that is, open enemies who do not wait for the covert of night to make their attacks (compare <reference osisRef="Jer.6.4">Jr 6:4</reference>; <reference osisRef="Jer.15.8">15:8</reference>). However, the Hebrew, though rarely, is sometimes rendered (see <reference osisRef="Ps.13.2">Psa 13:2</reference>) as in English Version.

16. distresses daily-- Maurer translates, "enemies during the day," that is, open enemies who do not wait for the covert of night to make their attacks (compare Jr 6:4; 15:8). However, the Hebrew, though rarely, is sometimes rendered (see Psa 13:2) as in English Version.


<hi type="bold">17. Aven--</hi>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 (<reference osisRef="Jer.43.13">Jr 43:13</reference>). The Egyptian hieroglyphics call it, Re Athom, the sun, the father of the gods, being impersonate in Athom or Adam, the father of mankind.

<hi type="bold">Pi-beseth--</hi>that is, 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.

<hi type="bold">these cities--</hi>rather, as the Septuagint, "the women," namely, of Aven and Pi-beseth, in antithesis to "the young men." So in <reference osisRef="Ezek.30.18">Eze 30:18</reference>, "daughters shall go into captivity" [Maurer].

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 (Jr 43:13). The Egyptian hieroglyphics call it, Re Athom, the sun, the father of the gods, being impersonate in Athom or Adam, the father of mankind. Pi-beseth-- that is, 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 the Septuagint, "the women," namely, of Aven and Pi-beseth, in antithesis to "the young men." So in Eze 30:18, "daughters shall go into captivity" [Maurer].


<hi type="bold">18. Tehaphnehes--</hi>called from the queen of Egypt mentioned in <reference osisRef="1Kgs.11.19">1Ki 11:19</reference>. The same as Daphne, near Pelusium, a royal residence of the Pharaohs (<reference osisRef="Jer.43.7">Jr 43:7</reference>, <reference osisRef="Jer.43.9">9</reference>). Called Hanes (<reference osisRef="Isa.30.4">Is 30:4</reference>).

<hi type="bold">break ... the yokes of Egypt--</hi>that is, the tyrannical supremacy which she exercised over other nations. Compare "bands of their yoke" (<reference osisRef="Ezek.34.7">Eze 34:7</reference>).

<hi type="bold">a cloud--</hi>namely, of calamity.

18. Tehaphnehes-- called from the queen of Egypt mentioned in 1Ki 11:19. The same as Daphne, near Pelusium, a royal residence of the Pharaohs (Jr 43:7, 9). Called Hanes (Is 30:4). break... the yokes of Egypt-- that is, the tyrannical supremacy which she exercised over other nations. Compare "bands of their yoke" (Eze 34:7). a cloud-- namely, of calamity.


20. 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.


<hi type="bold">21. broken ... arm of Pharaoh--</hi>(<reference osisRef="Ps.37.17">Psa 37:17</reference>; <reference osisRef="Jer.48.25">Jr 48:25</reference>). Referring to the defeat which Pharaoh-hophra sustained from the Chaldeans, when trying to raise the siege of Jerusalem (<reference osisRef="Jer.37.5">Jr 37:5</reference>, <reference osisRef="Jer.37.7">7</reference>); and previous to the deprivation of Pharaoh-necho of all his conquests from the river of Egypt to the Euphrates (<reference osisRef="2Kgs.24.7">2Ki 24:7</reference>; <reference osisRef="Jer.46.2">Jr 46:2</reference>); also to the Egyptian disaster in Cyrene.

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


<hi type="bold">22. arms--</hi>Not only the "one arm" broken already (<reference osisRef="Ezek.30.21">Eze 30:21</reference>) 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.

<hi type="bold">cause ... sword to fall out of ... hand--</hi>deprive him of the resources of making war. <chapter eID="Ezek.30"/>

22. 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.


<title type="x-s2">CHAPTER 31</title> <title type="x-s3"><reference osisRef="Ezek.31.1-Ezek.31.18">Eze 31:1-18</reference>. The Overthrow of Egypt Illustrated by That of Assyria.</title>
 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.

<hi type="bold">1. third month--</hi>two months later than the prophecy delivered in <reference osisRef="Ezek.30.20">Eze 30:20</reference>.

CHAPTER 31 Eze 31:1-18. The Overthrow of Egypt Illustrated by That of Assyria. 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. 1. third month-- two months later than the prophecy delivered in Eze 30:20.


<hi type="bold">2. Whom art thou like--</hi>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.

2. 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.


3. He illustrates the pride and the consequent overthrow of the Assyrian, that Egypt may the better know what she must expect.

<hi type="bold">cedar in Lebanon--</hi>often eighty feet high, and the diameter of the space covered by its boughs still greater: the symmetry perfect. Compare the similar image (<reference osisRef="Ezek.17.3">Eze 17:3</reference>; <reference osisRef="Dan.4.20-Dan.4.22">Da 4:20-22</reference>).

<hi type="bold">with a shadowing shroud--</hi>with an overshadowing thicket.

<hi type="bold">top ... among ... thick boughs--</hi>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.

3. 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; Da 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.


<hi type="bold">4. waters ... little rivers--</hi>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.

4. 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.


<hi type="bold">5. when he shot forth--</hi>because of the abundant moisture which nourished him in shooting forth. But see Margin.

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


<hi type="bold">6. fowls ... made ... nests in ... boughs--</hi>so <reference osisRef="Ezek.17.23">Eze 17:23</reference>; <reference osisRef="Dan.4.12">Da 4:12</reference>. 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 (<reference osisRef="Matt.13.32">Mt 13:32</reference>).

6. fowls... made... nests in... boughs-- so Eze 17:23; Da 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 (Mt 13:32).


<hi type="bold">8. cedars ... could not hide him--</hi>could not outtop him. No other king eclipsed him.

<hi type="bold">were not like--</hi>were not comparable to.

<hi type="bold">garden of God--</hi>As in the case of Tyre (<reference osisRef="Ezek.28.13">Eze 28:13</reference>), 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 (<reference osisRef="Gen.2.10-Gen.2.14">Ge 2:10-14</reference>). This cedar seemed to revive in itself all the glories of paradise, so that no tree there outtopped it.

8. 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 (Ge 2:10-14). This cedar seemed to revive in itself all the glories of paradise, so that no tree there outtopped it.


<hi type="bold">9. I ... made him--</hi>It was all due to My free grace.

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


<hi type="bold">10. thou ... he--</hi>The change of persons is because the language refers partly to the cedar, partly to the person signified by the cedar.

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


11. Here the literal supersedes the figurative.

<hi type="bold">shall surely deal with him--</hi>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 (<reference osisRef="Dan.2.37">Da 2:37</reference>, 38).

11. 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 (Da 2:37, 38).


<hi type="bold">12. from his shadow--</hi>under which they had formerly dwelt as their covert (<reference osisRef="Ezek.31.6">Eze 31:6</reference>).

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


13. Birds and beasts shall insult over his fallen trunk.


<hi type="bold">14. trees by the waters--</hi>that is, that are plentifully supplied by the waters: nations abounding in resources.

<hi type="bold">stand up in their height--</hi>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."

<hi type="bold">to ... nether ... earth ... pit--</hi>(<reference osisRef="Ezek.32.18">Eze 32:18</reference>; <reference osisRef="Ps.82.7">Psa 82:7</reference>).

14. 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).


<hi type="bold">15. covered the deep--</hi>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 (<reference osisRef="Rev.17.15">Re 17:15</reference>).

<hi type="bold">fainted--</hi>literally, were "faintness" (itself); more forcible than the verb.

15. 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 (Re 17:15). fainted-- literally, were "faintness" (itself); more forcible than the verb.


<hi type="bold">16. hell--</hi>Sheol or Hades, the unseen world: equivalent to, "I cast him into oblivion" (compare <reference osisRef="Isa.14.9-Isa.14.11">Is 14:9-11</reference>).

<hi type="bold">shall be comforted--</hi>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.

16. hell-- Sheol or Hades, the unseen world: equivalent to, "I cast him into oblivion" (compare Is 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.


<hi type="bold">17. his arm, that dwelt under his shadow--</hi>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 (<reference osisRef="Lam.4.20">La 4:20</reference>); both alike "making flesh their arm, and in heart departing from the Lord" (<reference osisRef="Jer.17.5">Jr 17:5</reference>).

17. 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 (La 4:20); both alike "making flesh their arm, and in heart departing from the Lord" (Jr 17:5).


18. 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.

<hi type="bold">thou shall lie in ... uncircumcised--</hi>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 (<reference osisRef="Ezek.28.10">Eze 28:10</reference>).

<hi type="bold">This is Pharaoh--</hi>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 (<reference osisRef="Exod.14.30">Ex 14:30</reference>, <reference osisRef="Exod.14.31">31</reference>). <chapter eID="Ezek.31"/>

18. 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 (Ex 14:30, 31).


<title type="x-s2">CHAPTER 32</title> <title type="x-s3"><reference osisRef="Ezek.32.1-Ezek.32.32">Eze 32:1-32</reference>. Two Elegies over Pharaoh, One Delivered on the First Day (<reference osisRef="Ezek.32.1">Eze 32:1</reference>), THE Other on the Fifteenth Day of the Same Month, the Twelfth of the Twelfth Year.</title>

1. The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.

CHAPTER 32 Eze 32:1-32. Two Elegies over Pharaoh, One Delivered on the First Day (Eze 32:1), THE Other on the Fifteenth Day of the Same Month, the Twelfth of the Twelfth Year. 1. The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.


<hi type="bold">2. Pharaoh--</hi>"Phra" in Burmah, signifies the king, high priest, and idol.

<hi type="bold">whale--</hi>rather, any monster of the waters; here, the crocodile of the Nile. Pharaoh is as a lion on dry land, a crocodile in the waters; that is, an object of terror everywhere.

<hi type="bold">camest forth with thy rivers--</hi>"breakest forth" [Fairbairn]. The antithesis of "seas" and "rivers" favors Grotius rendering, "Thou camest forth from the sea into the rivers"; that is, from thy own empire into other states. However, English Version is favored by the "thy": thou camest forth with thy rivers (that is, with thy forces) and with thy feet didst fall irrecoverably; so Israel, once desolate, troubles the waters (that is, neighboring states).

2. Pharaoh-- "Phra" in Burmah, signifies the king, high priest, and idol. whale-- rather, any monster of the waters; here, the crocodile of the Nile. Pharaoh is as a lion on dry land, a crocodile in the waters; that is, an object of terror everywhere. camest forth with thy rivers-- "breakest forth" [Fairbairn]. The antithesis of "seas" and "rivers" favors Grotius rendering, "Thou camest forth from the sea into the rivers"; that is, from thy own empire into other states. However, English Version is favored by the "thy": thou camest forth with thy rivers (that is, with thy forces) and with thy feet didst fall irrecoverably; so Israel, once desolate, troubles the waters (that is, neighboring states).


<hi type="bold">3. with a company of many people--</hi>namely, the Chaldeans (<reference osisRef="Ezek.29.3">Eze 29:3</reference>, <reference osisRef="Ezek.29.4">4</reference>; <reference osisRef="Hos.7.12">Ho 7:12</reference>).

<hi type="bold">my net--</hi>for they are My instrument.

3. with a company of many people-- namely, the Chaldeans (Eze 29:3, 4; Ho 7:12). my net-- for they are My instrument.


<hi type="bold">4. leave thee upon the land--</hi>as a fish drawn out of the water loses all its strength, so Pharaoh (in <reference osisRef="Ezek.32.3">Eze 32:3</reference>, compared to a water monster) shall be (<reference osisRef="Ezek.29.5">Eze 29:5</reference>).

4. leave thee upon the land-- as a fish drawn out of the water loses all its strength, so Pharaoh (in Eze 32:3, compared to a water monster) shall be (Eze 29:5).


<hi type="bold">5. thy height--</hi>thy hugeness [Fairbairn]. The great heap of corpses of thy forces, on which thou pridest thyself. "Height" may refer to mental elevation, as well as bodily [Vatablus].

5. thy height-- thy hugeness [Fairbairn]. The great heap of corpses of thy forces, on which thou pridest thyself. "Height" may refer to mental elevation, as well as bodily [Vatablus].


<hi type="bold">6. land wherein thou swimmest--</hi>Egypt: the land watered by the Nile, the the source of its fertility, wherein thou swimmest (carrying on the image of the crocodile, that is, wherein thou dost exercise thy wanton power at will). Irony. The land shall still afford seas to swim in, but they shall be seas of blood. Alluding to the plague (<reference osisRef="Exod.7.19">Ex 7:19</reference>; <reference osisRef="Rev.8.8">Re 8:8</reference>). Havernick translates, "I will water the land with what flows from thee, even thy blood, reaching to the mountains": "with thy blood overflowing even to the mountains." Perhaps this is better.

6. land wherein thou swimmest-- Egypt: the land watered by the Nile, the the source of its fertility, wherein thou swimmest (carrying on the image of the crocodile, that is, wherein thou dost exercise thy wanton power at will). Irony. The land shall still afford seas to swim in, but they shall be seas of blood. Alluding to the plague (Ex 7:19; Re 8:8). Havernick translates, "I will water the land with what flows from thee, even thy blood, reaching to the mountains": "with thy blood overflowing even to the mountains." Perhaps this is better.


<hi type="bold">7. put thee out--</hi>extinguish thy light (<reference osisRef="Job.18.5">Job 18:5</reference>). Pharaoh is represented as a bright star, at the extinguishing of whose light in the political sky the whole heavenly host is shrouded in sympathetic darkness. Here, too, as in <reference osisRef="Ezek.32.6">Eze 32:6</reference>, there is an allusion to the supernatural darkness sent formerly (<reference osisRef="Exod.10.21-Exod.10.23">Ex 10:21-23</reference>). The heavenly bodies are often made images of earthly dynasties (<reference osisRef="Isa.13.10">Is 13:10</reference>; <reference osisRef="Matt.24.29">Mt 24:29</reference>).

7. put thee out-- extinguish thy light (Job 18:5). Pharaoh is represented as a bright star, at the extinguishing of whose light in the political sky the whole heavenly host is shrouded in sympathetic darkness. Here, too, as in Eze 32:6, there is an allusion to the supernatural darkness sent formerly (Ex 10:21-23). The heavenly bodies are often made images of earthly dynasties (Is 13:10; Mt 24:29).


<hi type="bold">9. thy destruction--</hi>that is, tidings of thy destruction (literally, "thy breakage") carried by captive and dispersed Egyptians "among the nations" [Grotius]; or, thy broken people, resembling one great fracture, the ruins of what they had been [Fairbairn].

9. thy destruction-- that is, tidings of thy destruction (literally, "thy breakage") carried by captive and dispersed Egyptians "among the nations" [Grotius]; or, thy broken people, resembling one great fracture, the ruins of what they had been [Fairbairn].


<hi type="bold">10. brandish my sword before them--</hi>literally, "in their faces," or sight.

10. brandish my sword before them-- literally, "in their faces," or sight.


13. (See on <reference osisRef="Ezek.29.11">Eze 29:11</reference>). The picture is ideally true, not to be interpreted by the letter. The political ascendency of Egypt was to cease with the Chaldean conquest [Fairbairn]. Henceforth Pharaoh must figuratively no longer trouble the waters by man or beast, that is, no longer was he to flood other peoples with his overwhelming forces.

13. (See on Eze 29:11). The picture is ideally true, not to be interpreted by the letter. The political ascendency of Egypt was to cease with the Chaldean conquest [Fairbairn]. Henceforth Pharaoh must figuratively no longer trouble the waters by man or beast, that is, no longer was he to flood other peoples with his overwhelming forces.


<hi type="bold">14. make their waters deep--</hi>rather, "make ... to subside"; literally, "sink" [Fairbairn].

<hi type="bold">like oil--</hi>emblem of quietness. No longer shall they descend violently on other countries as the overflowing Nile, but shall be still and sluggish in political action.

14. make their waters deep-- rather, "make... to subside"; literally, "sink" [Fairbairn]. like oil-- emblem of quietness. No longer shall they descend violently on other countries as the overflowing Nile, but shall be still and sluggish in political action.


16. As in <reference osisRef="Ezek.19.14">Eze 19:14</reference>. This is a prophetical lamentation; yet so it shall come to pass [Grotius].

16. As in Eze 19:14. This is a prophetical lamentation; yet so it shall come to pass [Grotius].


17. The second lamentation for Pharaoh. This funeral dirge in imagination accompanies him to the unseen world. Egypt personified in its political head is ideally represented as undergoing the change by death to which man is liable. Expressing that Egypt's supremacy is no more, a thing of the past, never to be again.

<hi type="bold">the month--</hi>the twelfth month (<reference osisRef="Ezek.32.1">Eze 32:1</reference>); fourteen days after the former vision.

17. The second lamentation for Pharaoh. This funeral dirge in imagination accompanies him to the unseen world. Egypt personified in its political head is ideally represented as undergoing the change by death to which man is liable. Expressing that Egypt's supremacy is no more, a thing of the past, never to be again. the month-- the twelfth month (Eze 32:1); fourteen days after the former vision.


<hi type="bold">18. cast them down--</hi>that is, predict that they shall be cast down (so <reference osisRef="Jer.1.10">Jr 1:10</reference>). The prophet's word was God's, and carried with it its own fulfilment.

<hi type="bold">daughters of ... nations--</hi>that is, the nations with their peoples. Egypt is to share the fate of other ancient nations once famous, now consigned to oblivion: Elam (<reference osisRef="Ezek.32.24">Eze 32:24</reference>), Meshech, &c. (<reference osisRef="Ezek.32.26">Eze 32:26</reference>), Edom (<reference osisRef="Ezek.32.29">Eze 32:29</reference>), Zidon (<reference osisRef="Ezek.32.30">Eze 32:30</reference>).

18. cast them down-- that is, predict that they shall be cast down (so Jr 1:10). The prophet's word was God's, and carried with it its own fulfilment. daughters of... nations-- that is, the nations with their peoples. Egypt is to share the fate of other ancient nations once famous, now consigned to oblivion: Elam (Eze 32:24), Meshech, &c. (Eze 32:26), Edom (Eze 32:29), Zidon (Eze 32:30).


<hi type="bold">19. Whom dost thou pass in beauty?--</hi>Beautiful as thou art, thou art not more so than other nations, which nevertheless have perished.

<hi type="bold">go down, &c.--</hi>to the nether world, where all "beauty" is speedily marred.

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.


<hi type="bold">20. she is delivered to the sword--</hi>namely, by God.

<hi type="bold">draw her--</hi>as if addressing her executioners: drag her forth to death.

20. she is delivered to the sword-- namely, by God. draw her-- as if addressing her executioners: drag her forth to death.


21. (<reference osisRef="Ezek.31.16">Eze 31:16</reference>). Ezekiel has before his eyes <reference osisRef="Isa.14.9">Is 14:9</reference>, &c.

<hi type="bold">shall speak to him--</hi>with "him" join "with them that help him"; shall speak to him and his helpers with a taunting welcome, as now one of themselves.

21. (Eze 31:16). Ezekiel has before his eyes Is 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.


<hi type="bold">22. her ... his--</hi>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.

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.


<hi type="bold">23. in the sides of the pit--</hi>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" (compare <reference osisRef="Isa.14.13">Is 14:13</reference>, <reference osisRef="Isa.14.15">15</reference>).

<hi type="bold">which caused terror--</hi>They, who alive were a terror to others, are now, in the nether world, themselves a terrible object to behold.

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" (compare Is 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.


<hi type="bold">24. Elam--</hi>placed next, as having been an auxiliary to Assyria. Its territory lay in Persia. In Abraham's time an independent kingdom (<reference osisRef="Gen.14.1">Ge 14:1</reference>). Famous for its bowmen (<reference osisRef="Isa.22.6">Is 22:6</reference>).

<hi type="bold">borne their shame--</hi>the just retribution of their lawless pride. Destroyed by Nebuchadnezzar (<reference osisRef="Jer.49.34-Jer.49.38">Jr 49:34-38</reference>).

24. Elam-- placed next, as having been an auxiliary to Assyria. Its territory lay in Persia. In Abraham's time an independent kingdom (Ge 14:1). Famous for its bowmen (Is 22:6). borne their shame-- the just retribution of their lawless pride. Destroyed by Nebuchadnezzar (Jr 49:34-38).


<hi type="bold">25. a bed--</hi>a sepulchral niche.

<hi type="bold">all ... slain by ... sword, &c.--</hi>(<reference osisRef="Ezek.32.21">Eze 32:21</reference>, <reference osisRef="Ezek.23.24">23, 24</reference>). The very monotony of the phraseology gives to the dirge an awe-inspiring effect.

25. a bed-- a sepulchral niche. all... slain by... sword, &c.-- (Eze 32:21, 23, 24). The very monotony of the phraseology gives to the dirge an awe-inspiring effect.


<hi type="bold">26. Meshech, Tubal--</hi>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 <reference osisRef="Ezek.27.13">Eze 27:13</reference>).

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 Eze 27:13).


<hi type="bold">27. they shall not lie with the mighty--</hi>that is, 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 (<reference osisRef="Isa.14.18">Is 14:18</reference>, <reference osisRef="Isa.14.19">19</reference>), 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 carcass trodden under foot.

<hi type="bold">with ... weapons of war--</hi>alluding to the custom of burying warriors with their arms (1 Maccabees 13:29). Though honored 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 (<reference osisRef="Matt.26.52">Mt 26:52</reference>), being the instruments of their violence, the penalty of which they are paying.

27. they shall not lie with the mighty-- that is, 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 (Is 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 carcass trodden under foot. with... weapons of war-- alluding to the custom of burying warriors with their arms (1 Maccabees 13:29). Though honored 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 (Mt 26:52), being the instruments of their violence, the penalty of which they are paying.


<hi type="bold">28. Yea, thou--</hi>Thou, too, Egypt, like them, shalt lie as one vanquished.

28. Yea, thou-- Thou, too, Egypt, like them, shalt lie as one vanquished.


<hi type="bold">29. princes--</hi>Edom was not only governed by kings, but by subordinate "princes" or "dukes" (<reference osisRef="Gen.36.40">Ge 36:40</reference>).

<hi type="bold">with their might--</hi>notwithstanding their might, they shall be brought down (<reference osisRef="Isa.34.5">Is 34:5</reference>, <reference osisRef="Isa.34.10-Isa.34.17">10-17</reference>; <reference osisRef="Jer.49.7">Jr 49:7</reference>, <reference osisRef="Jer.49.13-Jer.49.18">13-18</reference>).

<hi type="bold">lie with the uncircumcised--</hi>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.

29. princes-- Edom was not only governed by kings, but by subordinate "princes" or "dukes" (Ge 36:40). with their might-- notwithstanding their might, they shall be brought down (Is 34:5, 10-17; Jr 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.


<hi type="bold">30. princes of the north--</hi>Syria, which is still called by the Arabs the north; or the Tyrians, north of Palestine, conquered by Nebuchadnezzar (Eze 26:1-28:26), [Grotius].

<hi type="bold">Zidonians--</hi>who shared the fate of Tyre (<reference osisRef="Ezek.28.21">Eze 28:21</reference>).

<hi type="bold">with their terror they are ashamed of their might--</hi>that is, notwithstanding the terror which they inspired in their contemporaries. "Might" is connected by Maurer thus, "Notwithstanding the terror which resulted from their might."

30. princes of the north-- Syria, which is still called by the Arabs the north; or the Tyrians, north of Palestine, conquered by Nebuchadnezzar (Eze 26:1-28:26), [Grotius]. Zidonians-- who shared the fate of Tyre (Eze 28:21). with their terror they are ashamed of their might-- that is, notwithstanding the terror which they inspired in their contemporaries. "Might" is connected by Maurer thus, "Notwithstanding the terror which resulted from their might."


<hi type="bold">31. comforted--</hi>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!

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!


<hi type="bold">32. my terror--</hi>the Margin or Keri. The Hebrew text or Chetib is "his terror," which gives good sense (<reference osisRef="Ezek.32.25">Eze 32:25</reference>, <reference osisRef="Ezek.32.30">30</reference>). "My terror" implies that God puts His terror on Pharaoh's multitude, as they put "their terror" on others, for example, 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 (<reference osisRef="Ezek.26.20">Eze 26:20</reference>). In 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 eID="Ezek.32"/>

32. my terror-- the Margin or Keri. The Hebrew text or Chetib is "his terror," which gives good sense (Eze 32:25, 30). "My terror" implies that God puts His terror on Pharaoh's multitude, as they put "their terror" on others, for example, 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 (Eze 26:20). In 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.


<title type="x-s2">CHAPTER 33</title> <title type="x-s3"><reference osisRef="Ezek.33.1-Ezek.33.33">Eze 33:1-33</reference>. Renewal of Ezekiel's Commission, Now that He Is Again to Address His Countrymen, and in a New Tone.</title>
 Heretofore his functions had been chiefly threatening; from this point, after the evil had got to its worst in the overthrow of Jerusalem, the consolatory element preponderates.

<hi type="bold">2. to the children of thy people--</hi>whom he had been forbidden to address from <reference osisRef="Ezek.24.26">Eze 24:26</reference>, <reference osisRef="Ezek.24.27">27</reference>, till Jerusalem was overthrown, and the "escaped" came with tidings of the judgment being completed. So now, in <reference osisRef="Ezek.33.21">Eze 33:21</reference>, 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, at <reference osisRef="Ezek.33.2-Ezek.33.20">Eze 33:2-20</reference>, seems to have been imparted to Ezekiel on the evening previous (<reference osisRef="Ezek.33.22">Eze 33:22</reference>), being a preparation for the latter part (<reference osisRef="Ezek.33.23-Ezek.33.33">Eze 33:23-33</reference>) 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].

<hi type="bold">watchman--</hi><reference osisRef="Ezek.33.1-Ezek.33.9">Eze 33:1-9</reference> exhibit Ezekiel's office as a spiritual watchman; so in <reference osisRef="Ezek.3.16-Ezek.3.21">Eze 3:16-21</reference>; only here the duties of the earthly watchman (compare <reference osisRef="2Sam.18.24">2Sa 18:24</reference>, <reference osisRef="2Sam.18.25">25</reference>; <reference osisRef="2Kgs.9.17">2Ki 9:17</reference>) are detailed first, and then the application is made to the spiritual watchman's duty (compare <reference osisRef="Isa.21.6-Isa.21.10">Is 21:6-10</reference>; <reference osisRef="Hos.9.8">Ho 9:8</reference>; <reference osisRef="Hab.2.1">Ha 2:1</reference>). "A man of their coasts" is a man specially chosen for the office out of their whole number. So <reference osisRef="Judg.18.2">Jud 18:2</reference>, "five men from their coasts"; also the Hebrew of <reference osisRef="Gen.47.2">Ge 47:2</reference>; implying the care needed in the choice of the watchman, the spiritual as well as the temporal (<reference osisRef="Acts.1.21">Ac 1:21</reference>, 22, 24-26; <reference osisRef="1Tim.5.22">1Ti 5:22</reference>).

CHAPTER 33 Eze 33:1-33. 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 Jerusalem, the consolatory element preponderates. 2. to the children of thy people-- whom he had been forbidden to address from Eze 24:26, 27, till Jerusalem was overthrown, and the "escaped" came with tidings of the judgment being completed. So now, in Eze 33:21, 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, at Eze 33:2-20, seems to have been imparted to Ezekiel on the evening previous (Eze 33:22), being a preparation for the latter part (Eze 33:23-33) 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-- Eze 33:1-9 exhibit Ezekiel's office as a spiritual watchman; so in Eze 3:16-21; only here the duties of the earthly watchman (compare 2Sa 18:24, 25; 2Ki 9:17) are detailed first, and then the application is made to the spiritual watchman's duty (compare Is 21:6-10; Ho 9:8; Ha 2:1). "A man of their coasts" is a man specially chosen for the office out of their whole number. So Jud 18:2, "five men from their coasts"; also the Hebrew of Ge 47:2; implying the care needed in the choice of the watchman, the spiritual as well as the temporal (Ac 1:21, 22, 24-26; 1Ti 5:22).


<hi type="bold">3. the sword--</hi>invaders. An appropriate illustration at the time of the invasion of Judea by Nebuchadnezzar.

3. the sword-- invaders. An appropriate illustration at the time of the invasion of Judea by Nebuchadnezzar.


<hi type="bold">4. blood ... upon his own head--</hi>metaphor from sacrificial victims, on the heads of which they used to lay their hands, praying that their guilt should be upon the victims.

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.


<hi type="bold">6. his iniquity--</hi>his negligence in not maintaining constant watchfulness, as they who are in warfare ought to do. The thing signified here appears from under the image.

6. his iniquity-- his negligence in not maintaining constant watchfulness, as they who are in warfare ought to do. The thing signified here appears from under the image.


<hi type="bold">7. I have set thee a watchman--</hi>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.

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.


<hi type="bold">8. thou shalt surely die--</hi>by a violent death, the earnest of everlasting death; the qualification being supposed, "if thou dost not repent."

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 (<reference osisRef="Ezek.33.21">Eze 33:21</reference>), but Ezekiel was clear.

9. Blood had by this time been shed (Eze 33:21), but Ezekiel was clear.


<hi type="bold">10. be upon us--</hi>that is, their guilt remain on us.

<hi type="bold">pine away in them--</hi>if we suffer the penalty threatened for them in <reference osisRef="Ezek.24.23">Eze 24:23</reference>, according to the law (<reference osisRef="Lev.26.39">Le 26:39</reference>).

<hi type="bold">how should we ... live?--</hi>as Thou dost promise in <reference osisRef="Ezek.33.5">Eze 33:5</reference> (compare <reference osisRef="Ezek.37.11">Eze 37:11</reference>; <reference osisRef="Isa.49.14">Is 49:14</reference>).

10. be upon us-- that is, their guilt remain on us. pine away in them-- if we suffer the penalty threatened for them in Eze 24:23, according to the law (Le 26:39). how should we... live?-- as Thou dost promise in Eze 33:5 (compare Eze 37:11; Is 49:14).


11. To meet the Jews' cry of despair in <reference osisRef="Ezek.33.10">Eze 33:10</reference>, Ezekiel here cheers them by the assurance that God has no pleasure in their death, but that they should repent and live (<reference osisRef="2Pet.3.9">2Pe 3:9</reference>). A yearning tenderness manifests itself here, notwithstanding all their past sins; yet with it a holiness that abates nothing of its demands for the honor of God's authority. God's righteousness is vindicated as in <reference osisRef="Ezek.3.18-Ezek.3.21">Eze 3:18-21</reference> and <reference osisRef="Ezek.18.1-Ezek.18.32">Eze 18:1-32</reference>, by the statement that each should be treated with the closest adaptation of God's justice to his particular case.

11. To meet the Jews' cry of despair in Eze 33:10, Ezekiel here cheers them by the assurance that God has no pleasure in their death, but that they should repent and live (2Pe 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 honor of God's authority. God's righteousness is vindicated as in Eze 3:18-21 and Eze 18:1-32, by the statement that each should be treated with the closest adaptation of God's justice to his particular case.


<hi type="bold">12. not fall ... in the day that he turneth--</hi>(<reference osisRef="2Chr.7.14">2Ch 7:14</reference>; see <reference osisRef="Ezek.3.20">Eze 3:20</reference>; <reference osisRef="Ezek.18.24">18:24</reference>).

12. not fall... in the day that he turneth-- (2Ch 7:14; see Eze 3:20; 18:24).


<hi type="bold">15. give again that he had robbed--</hi>(<reference osisRef="Luke.19.8">Lu 19:8</reference>).

<hi type="bold">statutes of life--</hi>in the obeying of which life is promised (<reference osisRef="Lev.18.5">Le 18:5</reference>). If the law has failed to give life to man, it has not been the fault of the law, but of man's sinful inability to keep it (<reference osisRef="Rom.7.10">Ro 7:10</reference>, <reference osisRef="Rom.7.12">12</reference>; <reference osisRef="Gal.3.21">Ga 3:21</reference>). It becomes life-giving through Christ's righteous obedience to it (<reference osisRef="2Cor.3.6">2Co 3:6</reference>).

15. give again that he had robbed-- (Lu 19:8). statutes of life-- in the obeying of which life is promised (Le 18:5). If the law has failed to give life to man, it has not been the fault of the law, but of man's sinful inability to keep it (Ro 7:10, 12; Ga 3:21). It becomes life-giving through Christ's righteous obedience to it (2Co 3:6).


<hi type="bold">17. The way of the Lord--</hi>The Lord's way of dealing in His moral government.

17. The way of the Lord-- The Lord's way of dealing in His moral government.


<hi type="bold">21. twelfth year ... tenth month--</hi>a year and a half after the capture of the city (<reference osisRef="Jer.39.2">Jr 39:2</reference>; <reference osisRef="Jer.52.5">52:5</reference>, <reference osisRef="Jer.52.6">6</reference>), in the eleventh year and fourth month. The one who escaped (as foretold, <reference osisRef="Ezek.24.26">Eze 24:26</reference>) may have been so long on the road through fear of entering the enemy's country [Henderson]; or, the singular is used for the plural in a collective sense, "the escaped remnant." Compare similar phrases, "the escaped of Moab," <reference osisRef="Isa.15.9">Is 15:9</reference>; "He that escapeth of them," <reference osisRef="Amos.9.1">Am 9:1</reference>. Naturally the reopening of the prophet's mouth for consolation would be deferred till the number of the escaped remnant was complete: the removal of such a large number would easily have occupied seventeen or eighteen months.

21. twelfth year... tenth month-- a year and a half after the capture of the city (Jr 39:2; 52:5, 6), in the eleventh year and fourth month. The one who escaped (as foretold, Eze 24:26) may have been so long on the road through fear of entering the enemy's country [Henderson]; or, the singular is used for the plural in a collective sense, "the escaped remnant." Compare similar phrases, "the escaped of Moab," Is 15:9; "He that escapeth of them," Am 9:1. Naturally the reopening of the prophet's mouth for consolation would be deferred till the number of the escaped remnant was complete: the removal of such a large number would easily have occupied seventeen or eighteen months.


<hi type="bold">22. in the evening--</hi>(see on <reference osisRef="Ezek.33.2">Eze 33:2</reference>). Thus the capture of Jerusalem was known to Ezekiel by revelation before the messenger came.

<hi type="bold">my mouth ... no more dumb--</hi>that is, to my countrymen; as foretold (<reference osisRef="Ezek.24.27">Eze 24:27</reference>), He spake (<reference osisRef="Ezek.33.2-Ezek.33.20">Eze 33:2-20</reference>) in the evening before the tidings came.

22. in the evening-- (see on Eze 33:2). Thus the capture of Jerusalem was known to Ezekiel by revelation before the messenger came. my mouth... no more dumb-- that is, to my countrymen; as foretold (Eze 24:27), He spake (Eze 33:2-20) in the evening before the tidings came.


<hi type="bold">24. they that inhabit ... wastes of ... Israel--</hi>marking the blindness of the fraction of Jews under Gedaliah who, though dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance.

<hi type="bold">Abraham was one ... but we are many--</hi>If God gave the land for an inheritance to Abraham, who was but one (<reference osisRef="Isa.51.2">Is 51:2</reference>), much more it is given to us, who, though reduced, are still many. If he, with 318 servants, was able to defend himself amid so many foes, much more shall we, so much more numerous, retain our own. The grant of the land was not for his sole use, but for his numerous posterity.

<hi type="bold">inherited the land--</hi>not actually possessed it (<reference osisRef="Acts.7.5">Ac 7:5</reference>), but had the right of dwelling and pasturing his flocks in it [Grotius]. The Jews boasted similarly of their Abrahamic descent in <reference osisRef="Matt.3.9">Mt 3:9</reference> and <reference osisRef="John.8.39">Joh 8:39</reference>.

24. they that inhabit... wastes of... Israel-- marking the blindness of the fraction of Jews under Gedaliah who, though dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance. Abraham was one... but we are many-- If God gave the land for an inheritance to Abraham, who was but one (Is 51:2), much more it is given to us, who, though reduced, are still many. If he, with 318 servants, was able to defend himself amid so many foes, much more shall we, so much more numerous, retain our own. The grant of the land was not for his sole use, but for his numerous posterity. inherited the land-- not actually possessed it (Ac 7:5), but had the right of dwelling and pasturing his flocks in it [Grotius]. The Jews boasted similarly of their Abrahamic descent in Mt 3:9 and Joh 8:39.


<hi type="bold">25. eat with the blood--</hi>in opposition to the law (<reference osisRef="Lev.19.26">Le 19:26</reference>; compare <reference osisRef="Gen.9.4">Ge 9:4</reference>). They did so as an idolatrous rite.

25. eat with the blood-- in opposition to the law (Le 19:26; compare Ge 9:4). They did so as an idolatrous rite.


<hi type="bold">26. Ye stand upon your sword--</hi>Your dependence is, not on right and equity, but on force and arms.

<hi type="bold">every one--</hi>Scarcely anyone refrains from adultery.

26. Ye stand upon your sword-- Your dependence is, not on right and equity, but on force and arms. every one-- Scarcely anyone refrains from adultery.


<hi type="bold">27. shall fall by the sword--</hi>The very object of their confidence would be the instrument of their destruction. Thinking to "stand" by it, by it they shall "fall." Just retribution! Some fell by the sword of Ishmael; others by the Chaldeans in revenge for the murder of Gedaliah (Jr 40:1-44:30).

<hi type="bold">caves--</hi>(<reference osisRef="Judg.6.2">Jud 6:2</reference>; <reference osisRef="1Sam.13.6">1Sa 13:6</reference>). In the hilly parts of Judea there were caves almost inaccessible, as having only crooked and extremely narrow paths of ascent, with rock in front stretching down into the valleys beneath perpendicularly [Josephus, Wars of the Jews, 1.16.4].

27. shall fall by the sword-- The very object of their confidence would be the instrument of their destruction. Thinking to "stand" by it, by it they shall "fall." Just retribution! Some fell by the sword of Ishmael; others by the Chaldeans in revenge for the murder of Gedaliah (Jr 40:1-44:30). caves-- (Jud 6:2; 1Sa 13:6). In the hilly parts of Judea there were caves almost inaccessible, as having only crooked and extremely narrow paths of ascent, with rock in front stretching down into the valleys beneath perpendicularly [Josephus, Wars of the Jews, 1.16.4].


<hi type="bold">28. most desolate--</hi>(<reference osisRef="Jer.4.27">Jr 4:27</reference>; <reference osisRef="Jer.12.11">12:11</reference>).

<hi type="bold">none ... pass through--</hi>from fear of wild beasts and pestilence [Grotius].

28. most desolate-- (Jr 4:27; 12:11). none... pass through-- from fear of wild beasts and pestilence [Grotius].


30. Not only the remnant in Judea, but those at the Chebar, though less flagrantly, betrayed the same unbelieving spirit.

<hi type="bold">talking against thee--</hi>Though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly spirit, his peculiarities of manner and his enigmatical style (<reference osisRef="Ezek.20.49">Eze 20:49</reference>); making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; but God's word speaks of things as they really are, not as they appear.

<hi type="bold">by the walls--</hi>in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation.

<hi type="bold">in the doors--</hi>privately.

<hi type="bold">what is the word--</hi>Their motive was curiosity, seeking pastime and gratification of the ear (<reference osisRef="2Tim.4.3">2Ti 4:3</reference>); not reformation of the heart. Compare Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it (<reference osisRef="Jer.42.1-Jer.43.13">Jr 42:1-43:13</reference>).

30. Not only the remnant in Judea, but those at the Chebar, though less flagrantly, betrayed the same unbelieving spirit. talking against thee-- Though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly spirit, his peculiarities of manner and his enigmatical style (Eze 20:49); making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; but God's word speaks of things as they really are, not as they appear. by the walls-- in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation. in the doors-- privately. what is the word-- Their motive was curiosity, seeking pastime and gratification of the ear (2Ti 4:3); not reformation of the heart. Compare Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it (Jr 42:1-43:13).


<hi type="bold">31. as the people cometh--</hi>that is, in crowds, as disciples flock to their teacher.

<hi type="bold">sit before thee--</hi>on lower seats at thy feet, according to the Jewish custom of pupils (<reference osisRef="Deut.33.3">De 33:3</reference>; <reference osisRef="2Kgs.4.38">2Ki 4:38</reference>; <reference osisRef="Luke.10.39">Lu 10:39</reference>; <reference osisRef="Acts.22.3">Ac 22:3</reference>).

<hi type="bold">as my people--</hi>though they are not.

<hi type="bold">hear ... not do--</hi>(<reference osisRef="Matt.13.20">Mt 13:20</reference>, <reference osisRef="Matt.13.21">21</reference>; <reference osisRef="Jas.1.23">Jas 1:23</reference>, <reference osisRef="1Cor.1.24">24</reference>).

<hi type="bold">they show much love--</hi>literally, "make love," that is, act the part of lovers. Profess love to the Lord (<reference osisRef="Matt.7.21">Mt 7:21</reference>). Gesenius translates, according to Arabic idiom, "They do the delights of God," that is, all that is agreeable to God. Vulgate translates, "They turn thy words into a song of their mouths."

<hi type="bold">heart goeth after ... covetousness--</hi>the grand rival to the love of God; therefore called "idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's affection from the Creator to the creature (<reference osisRef="Matt.13.22">Mt 13:22</reference>; <reference osisRef="Eph.5.5">Ep 5:5</reference>; <reference osisRef="1Tim.6.10">1Ti 6:10</reference>).

31. as the people cometh-- that is, in crowds, as disciples flock to their teacher. sit before thee-- on lower seats at thy feet, according to the Jewish custom of pupils (De 33:3; 2Ki 4:38; Lu 10:39; Ac 22:3). as my people-- though they are not. hear... not do-- (Mt 13:20, 21; Jas 1:23, 24). they show much love-- literally, "make love," that is, act the part of lovers. Profess love to the Lord (Mt 7:21). Gesenius translates, according to Arabic idiom, "They do the delights of God," that is, all that is agreeable to God. Vulgate translates, "They turn thy words into a song of their mouths." heart goeth after... covetousness-- the grand rival to the love of God; therefore called "idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's affection from the Creator to the creature (Mt 13:22; Ep 5:5; 1Ti 6:10).


<hi type="bold">32. very lovely song--</hi>literally, a "song of loves": a lover's song. They praise thy eloquence, but care not for the subject of it as a real and personal thing; just as many do in the modern church [Jerome].

<hi type="bold">play well on an instrument--</hi>Hebrew singers accompanied the "voice" with the harp.

32. very lovely song-- literally, a "song of loves": a lover's song. They praise thy eloquence, but care not for the subject of it as a real and personal thing; just as many do in the modern church [Jerome]. play well on an instrument-- Hebrew singers accompanied the "voice" with the harp.


<hi type="bold">33. when this cometh to pass--</hi>when My predictions are verified.

<hi type="bold">lo, it will come--</hi>rather, "lo it is come" (see <reference osisRef="Ezek.33.22">Eze 33:22</reference>).

<hi type="bold">know--</hi>experimentally, and to their cost. <chapter eID="Ezek.33"/>

33. when this cometh to pass-- when My predictions are verified. lo, it will come-- rather, "lo it is come" (see Eze 33:22). know-- experimentally, and to their cost.


<title type="x-s2">CHAPTER 34</title> <title type="x-s3"><reference osisRef="Ezek.34.1-Ezek.34.31">Eze 34:1-31</reference>. Reproof of the False Shepherds; Promise of the True and Good Shepherd.</title>
 Having in the thirty-third chapter laid down repentance as the necessary preliminary to happier times for the people, He now promises the removal of the false shepherds as preparatory to the raising up of the Good Shepherd.

2. <reference osisRef="Jer.23.1">Jr 23:1</reference> and <reference osisRef="Zech.11.17">Zec 11:17</reference> similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (<reference osisRef="Ezek.34.23">Eze 34:23</reference>, <reference osisRef="Ezek.34.24">24</reference>), was taken from being a shepherd (<reference osisRef="2Sam.5.2">2Sa 5:2</reference>; <reference osisRef="Ps.78.70">Psa 78:70</reference>, <reference osisRef="Ps.78.71">71</reference>); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare <reference osisRef="Isa.44.28">Is 44:28</reference>; <reference osisRef="Jer.2.8">Jr 2:8</reference>; <reference osisRef="2Cor.3.15">3:15</reference>; 10:21; 23:1, 2).

CHAPTER 34 Eze 34:1-31. Reproof of the False Shepherds; Promise of the True and Good Shepherd. Having in the thirty-third chapter laid down repentance as the necessary preliminary to happier times for the people, He now promises the removal of the false shepherds as preparatory to the raising up of the Good Shepherd. 2. Jr 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23, 24), was taken from being a shepherd (2Sa 5:2; Psa 78:70, 71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Is 44:28; Jr 2:8; 3:15; 10:21; 23:1, 2).


<hi type="bold">3. fat--</hi>or, by differently pointing the Hebrew, "milk" [Septuagint]. Thus the repetition "fat" and "fed" is avoided: also the eating of "fat" would not probably be put before the "killing" of the sheep. The eating of sheep's or goats' milk as food (<reference osisRef="Deut.32.14">De 32:14</reference>; <reference osisRef="Prov.27.27">Pr 27:27</reference>) was unobjectionable, had not these shepherds milked them too often, and that without duly "feeding" them [Bochart], (<reference osisRef="Isa.56.11">Is 56:11</reference>). The rulers levied exorbitant tributes.

<hi type="bold">kill ... fed--</hi>kill the rich by false accusation so as to get possession of their property.

<hi type="bold">feed not ... flock--</hi>take no care of the people (<reference osisRef="John.10.12">Joh 10:12</reference>).

3. fat-- or, by differently pointing the Hebrew, "milk" [Septuagint]. Thus the repetition "fat" and "fed" is avoided: also the eating of "fat" would not probably be put before the "killing" of the sheep. The eating of sheep's or goats' milk as food (De 32:14; Pr 27:27) was unobjectionable, had not these shepherds milked them too often, and that without duly "feeding" them [Bochart], (Is 56:11). The rulers levied exorbitant tributes. kill... fed-- kill the rich by false accusation so as to get possession of their property. feed not... flock-- take no care of the people (Joh 10:12).


<hi type="bold">4. The diseased--</hi>rather, those weak from the effects of "disease," as "strengthened" (that is, with due nourishment) requires [Grotius].

<hi type="bold">broken--</hi>that is, fractures from wounds inflicted by the wolf.

<hi type="bold">brought again ... driven away--</hi>(<reference osisRef="Exod.23.4">Ex 23:4</reference>). Those "driven away" by the enemy into foreign lands through God's judgments are meant (<reference osisRef="Jer.23.3">Jr 23:3</reference>). A spiritual reformation of the state by the rulers would have turned away God's wrath, and "brought again" the exiles. The rulers are censured as chiefly guilty (though the people, too, were guilty), because they, who ought to have been foremost in checking the evil, promoted it.

<hi type="bold">neither ... sought ... lost--</hi>Contrast the Good Shepherd's love (<reference osisRef="Luke.15.4">Lu 15:4</reference>).

<hi type="bold">with force ... ruled--</hi>(<reference osisRef="Exod.1.13">Ex 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>). With an Egyptian bondage. The very thing forbidden by the law they did (<reference osisRef="Lev.25.43">Le 25:43</reference>; compare <reference osisRef="1Pet.5.3">1Pe 5:3</reference>).

4. The diseased-- rather, those weak from the effects of "disease," as "strengthened" (that is, with due nourishment) requires [Grotius]. broken-- that is, fractures from wounds inflicted by the wolf. brought again... driven away-- (Ex 23:4). Those "driven away" by the enemy into foreign lands through God's judgments are meant (Jr 23:3). A spiritual reformation of the state by the rulers would have turned away God's wrath, and "brought again" the exiles. The rulers are censured as chiefly guilty (though the people, too, were guilty), because they, who ought to have been foremost in checking the evil, promoted it. neither... sought... lost-- Contrast the Good Shepherd's love (Lu 15:4). with force... ruled-- (Ex 1:13, 14). With an Egyptian bondage. The very thing forbidden by the law they did (Le 25:43; compare 1Pe 5:3).


<hi type="bold">5. scattered, because ... no shepherd--</hi>that is, none worthy of the name, though there were some called shepherds (<reference osisRef="1Kgs.22.17">1Ki 22:17</reference>; <reference osisRef="Matt.9.36">Mt 9:36</reference>). Compare <reference osisRef="Matt.26.31">Mt 26:31</reference>, where the sheep were scattered when the true Shepherd was smitten. God calls them "My sheep"; for they were not, as the shepherds treated them, their patrimony whereby to "feed themselves."

<hi type="bold">meat to all ... beasts--</hi>They became a prey to the Syrians, Ammon, Moab, and Assyria.

5. scattered, because... no shepherd-- that is, none worthy of the name, though there were some called shepherds (1Ki 22:17; Mt 9:36). Compare Mt 26:31, where the sheep were scattered when the true Shepherd was 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.


<hi type="bold">6. every high hill--</hi>the scene of their idolatries sanctioned by the rulers.

<hi type="bold">search ... seek--</hi>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].

6. every high hill-- the scene of their idolatries sanctioned by the rulers. search... seek-- 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].


<hi type="bold">10. I will require my flock--</hi>(<reference osisRef="Heb.13.17">He 13:17</reference>), rather, "I require," &c., for God already had begun to do so, punishing Zedekiah and the other princes severely (<reference osisRef="Jer.52.10">Jr 52:10</reference>).

10. I will require my flock-- (He 13:17), rather, "I require," &c., for God already had begun to do so, punishing Zedekiah and the other princes severely (Jr 52:10).


<hi type="bold">11. I ... will ... search--</hi>doing that which the so-called shepherds had failed to do, I being the rightful owner of the flock.

11. I... will... search-- doing that which the so-called shepherds had failed to do, I being the rightful owner of the flock.


<hi type="bold">12. in the day that he is among--</hi>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" (<reference osisRef="Zech.2.5">Zec 2:5</reference>).

<hi type="bold">in the cloudy ... day--</hi>the day of the nation's calamity (<reference osisRef="Joel.2.2">Joe 2:2</reference>).

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" (Zec 2:5). in the cloudy... day-- the day of the nation's calamity (Joe 2:2).


<hi type="bold">13. And I will bring them out from the people, &c.--</hi>(<reference osisRef="Ezek.28.25">Eze 28:25</reference>; <reference osisRef="Ezek.36.24">36:24</reference>; <reference osisRef="Ezek.37.21">37:21</reference>, <reference osisRef="Ezek.37.22">22</reference>; <reference osisRef="Isa.65.9">Is 65:9</reference>, <reference osisRef="Isa.65.10">10</reference>; <reference osisRef="Jer.23.3">Jr 23:3</reference>).

13. And I will bring them out from the people, &c.-- (Eze 28:25; 36:24; 37:21, 22; Is 65:9, 10; Jr 23:3).


<hi type="bold">14. good pasture--</hi>(<reference osisRef="Ps.23.2">Psa 23:2</reference>).

<hi type="bold">high mountains of Israel--</hi>In <reference osisRef="Ezek.17.23">Eze 17:23</reference>; <reference osisRef="Ezek.20.40">20:40</reference>, the phrase is "the mountain of the height of Israel" in the singular number. The reason for the difference is: there Ezekiel spoke of the central seat of the kingdom, Mount Zion, where the people met for the worship of Jehovah; here he speaks of the kingdom of Israel at large, all the parts of which are regarded as possessing a moral elevation.

14. good pasture-- (Psa 23:2). high mountains of Israel-- In Eze 17:23; 20:40, the phrase is "the mountain of the height of Israel" in the singular number. The reason for the difference is: there Ezekiel spoke of the central seat of the kingdom, Mount Zion, where the people met for the worship of Jehovah; 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 (<reference osisRef="Ezek.34.4">Eze 34:4</reference>). The several duties neglected by them I will faithfully discharge.

<hi type="bold">fat ... strong--</hi>that is, those rendered wanton by prosperity (<reference osisRef="Deut.32.15">De 32:15</reference>; <reference osisRef="Jer.5.28">Jr 5:28</reference>), who use their strength to oppress the weak. Compare <reference osisRef="Ezek.34.20">Eze 34:20</reference>, "the fat cattle" (<reference osisRef="Isa.10.16">Is 10:16</reference>). The image is from fat cattle that wax refractory.

<hi type="bold">with judgment--</hi>that is, justice and equity, as contrasted with the "force" and "cruelty" with which the unfaithful shepherds ruled the flock (<reference osisRef="Ezek.34.4">Eze 34:4</reference>).

16. In contrast to the unfaithful shepherds (Eze 34:4). The several duties neglected by them I will faithfully discharge. fat... strong-- that is, those rendered wanton by prosperity (De 32:15; Jr 5:28), who use their strength to oppress the weak. Compare Eze 34:20, "the fat cattle" (Is 10:16). The image is from fat cattle that wax refractory. with judgment-- that is, justice and equity, as contrasted with the "force" and "cruelty" with which the unfaithful shepherds ruled the flock (Eze 34:4).


<hi type="bold">17. you, ... my flock--</hi>passing from the rulers to the people.

<hi type="bold">cattle and cattle--</hi>rather, "sheep and sheep"; Margin, "small cattle," or "flocks of lambs and kids," that is, 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," namely, "the rams and he-goats," or "great he-goats" (compare <reference osisRef="Isa.14.9">Is 14:9</reference>, Margin; <reference osisRef="Zech.10.3">Zec 10:3</reference>; <reference osisRef="Matt.25.32">Mt 25:32</reference>, <reference osisRef="Matt.25.33">33</reference>). They answer to "the fat and strong," as opposed to the "sick" (<reference osisRef="Ezek.34.16">Eze 34:16</reference>). 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 (<reference osisRef="Ezek.34.18">Eze 34:18</reference>).

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," that is, 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," namely, "the rams and he-goats," or "great he-goats" (compare Is 14:9, Margin; Zec 10:3; Mt 25:32, 33). They answer to "the fat and strong," as opposed to the "sick" (Eze 34:16). 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 (Eze 34:18).


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.

<hi type="bold">deep waters--</hi>that is, "limpid," as deep waters are generally clear. Grotius explains the image as referring to the usuries with which the rich ground the poor (<reference osisRef="Ezek.22.12">Eze 22:12</reference>; <reference osisRef="Isa.24.2">Is 24:2</reference>).

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-- that is, "limpid," as deep waters are generally clear. Grotius explains the image as referring to the usuries with which the rich ground the poor (Eze 22:12; Is 24:2).


<hi type="bold">20. fat ... lean--</hi>the rich oppressors ... the humble poor.

20. fat... lean-- the rich oppressors... the humble poor.


<hi type="bold">21. scattered them abroad--</hi>down to the time of the carrying away to Babylon [Grotius].

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 (<reference osisRef="Neh.5.1-Neh.5.19">Ne 5:1-19</reference>). The full and final fulfilment of this prophecy is future.

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 (Ne 5:1-19). The full and final fulfilment of this prophecy is future.


<hi type="bold">23. set up--</hi>that is, raise up by divine appointment; alluding to the declaration of God to David, "I will set up thy seed after thee" (<reference osisRef="2Sam.7.12">2Sa 7:12</reference>); and, "Yet have I set My king on My holy hill of Zion" (<reference osisRef="Ps.2.6">Psa 2:6</reference>; compare <reference osisRef="Acts.2.30">Ac 2:30</reference>; 13:23).

<hi type="bold">one shepherd--</hi>literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable (<reference osisRef="Song.5.10">So 5:10</reference>). The Lord Jesus refers to this prophecy (<reference osisRef="John.10.14">Joh 10:14</reference>), "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" (<reference osisRef="Eph.1.10">Ep 1:10</reference>); thus healing worse breaches than that between Israel and Judah (<reference osisRef="Col.1.20">Col 1:20</reference>). "God by Him reconciling all things unto Himself, whether things in earth or in heaven."

<hi type="bold">David--</hi>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 (<reference osisRef="Isa.42.1">Is 42:1</reference>; <reference osisRef="Matt.3.17">Mt 3:17</reference>). Shepherd means King, rather than religious instructor; in this pre-eminently He was the true David, who was the Shepherd King (<reference osisRef="Luke.1.32">Lu 1:32</reference>, 33). Messiah is called "David" in <reference osisRef="Isa.55.3">Is 55:3</reference>, <reference osisRef="Isa.55.4">4</reference>; <reference osisRef="Jer.30.9">Jr 30:9</reference>; <reference osisRef="Hos.3.5">Ho 3:5</reference>.

23. set up-- that is, raise up by divine appointment; alluding to the declaration of God to David, "I will set up thy seed after thee" (2Sa 7:12); and, "Yet have I set My king on My holy hill of Zion" (Psa 2:6; compare Ac 2:30; 13:23). one shepherd-- literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable (So 5:10). The Lord Jesus refers to this prophecy (Joh 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" (Ep 1:10); thus healing worse breaches than that between Israel and Judah (Col 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 (Is 42:1; Mt 3:17). Shepherd means King, rather than religious instructor; in this pre-eminently He was the true David, who was the Shepherd King (Lu 1:32, 33). Messiah is called "David" in Is 55:3, 4; Jr 30:9; Ho 3:5.


<hi type="bold">24. my servant--</hi>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 realized fully this character (<reference osisRef="Ps.40.7">Psa 40:7</reference>, <reference osisRef="Ps.40.8">8</reference>; <reference osisRef="Isa.42.1">Is 42:1</reference>; <reference osisRef="Isa.49.3">49:3</reference>, <reference osisRef="Isa.49.6">6</reference>; <reference osisRef="Isa.53.11">53:11</reference>; <reference osisRef="Phil.2.7">Php 2:7</reference>), which David typically and partially represented (<reference osisRef="Acts.13.36">Ac 13:36</reference>); so He is the fittest person to wield the world scepter, abused by all the world kings (<reference osisRef="Dan.2.34">Da 2:34</reference>, 35, 44, 45).

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 realized fully this character (Psa 40:7, 8; Is 42:1; 49:3, 6; 53:11; Php 2:7), which David typically and partially represented (Ac 13:36); so He is the fittest person to wield the world scepter, abused by all the world kings (Da 2:34, 35, 44, 45).


<hi type="bold">25. covenant of peace ... evil beasts ... to cease ... dwell safely--</hi>The original promise of the law (<reference osisRef="Lev.26.6">Le 26:6</reference>) shall be realized for the first time fully under Messiah (Is 11:6-9; 35:<reference osisRef="Isa.9.9">9</reference>; <reference osisRef="Hos.2.18">Ho 2:18</reference>).

25. covenant of peace... evil beasts... to cease... dwell safely-- The original promise of the law (Le 26:6) shall be realized for the first time fully under Messiah (Is 11:6-9; 35:9; Ho 2:18).


<hi type="bold">26. them and the places round about my hill--</hi>The Jews, and Zion, God's hill (<reference osisRef="Ps.2.6">Psa 2:6</reference>), are to be sources of blessing, not merely to themselves, but to the surrounding heathen (<reference osisRef="Isa.19.24">Is 19:24</reference>; <reference osisRef="Isa.56.6">56:6</reference>, <reference osisRef="Isa.56.7">7</reference>; <reference osisRef="Isa.60.3">60:3</reference>; <reference osisRef="Mic.5.7">Mi 5:7</reference>; <reference osisRef="Zech.8.13">Zec 8:13</reference>). The literal fulfilment is, however, the primary one, though the spiritual also is designed. In correspondence with the settled reign of righteousness internally, all is to be prosperity externally, fertilizing showers (according to the promise of the ancient covenant, <reference osisRef="Lev.26.4">Le 26:4</reference>; <reference osisRef="Ps.68.9">Psa 68:9</reference>; Mal 3:10), and productive trees and lands (<reference osisRef="Ezek.34.27">Eze 34:27</reference>). Thus shall they realize the image of <reference osisRef="Ezek.34.14">Eze 34:14</reference>; namely, a flock richly pastured by God Himself.

26. them and the places round about my hill-- The Jews, and Zion, God's hill (Psa 2:6), are to be sources of blessing, not merely to themselves, but to the surrounding heathen (Is 19:24; 56:6, 7; 60:3; Mi 5:7; Zec 8:13). The literal fulfilment is, however, the primary one, though the spiritual also is designed. In correspondence with the settled reign of righteousness internally, all is to be prosperity externally, fertilizing showers (according to the promise of the ancient covenant, Le 26:4; Psa 68:9; Mal 3:10), and productive trees and lands (Eze 34:27). Thus shall they realize the image of Eze 34:14; namely, a flock richly pastured by God Himself.


<hi type="bold">27. served themselves of them--</hi>availed themselves of their services, as if the Jews were their slaves (<reference osisRef="Jer.22.13">Jr 22:13</reference>; <reference osisRef="Jer.25.14">25:14</reference>; compare <reference osisRef="Gen.15.13">Ge 15:13</reference>; <reference osisRef="Exod.1.14">Ex 1:14</reference>).

27. served themselves of them-- availed themselves of their services, as if the Jews were their slaves (Jr 22:13; 25:14; compare Ge 15:13; Ex 1:14).


<hi type="bold">28. dwell safely--</hi>(<reference osisRef="Jer.23.6">Jr 23:6</reference>).

28. dwell safely-- (Jr 23:6).


<hi type="bold">29. plant of renown--</hi>Messiah, the "Rod" and "Branch" (<reference osisRef="Isa.11.1">Is 11:1</reference>), the "righteous Branch" (<reference osisRef="Jer.23.5">Jr 23:5</reference>), who shall obtain for them "renown." Fairbairn less probably translates, "A plantation for a name," that is, a flourishing condition, represented as a garden (alluding to Eden, <reference osisRef="Gen.2.8-Gen.2.11">Ge 2:8-11</reference>, with its various trees, good for food and pleasant to the sight), the planting of the Lord (<reference osisRef="Isa.60.21">Is 60:21</reference>; <reference osisRef="Isa.61.3">61:3</reference>), and an object of "renown" among the heathen.

29. plant of renown-- Messiah, the "Rod" and "Branch" (Is 11:1), the "righteous Branch" (Jr 23:5), who shall obtain for them "renown." Fairbairn less probably translates, "A plantation for a name," that is, a flourishing condition, represented as a garden (alluding to Eden, Ge 2:8-11, with its various trees, good for food and pleasant to the sight), the planting of the Lord (Is 60:21; 61:3), and an object of "renown" among the heathen.


<hi type="bold">31. ye my flock ... are men--</hi>not merely an explanation of the image, as Jerome represents. But as God had promised many things which mere "men" could not expect to realize, He shows that it is not from man's might their realization is to be looked for, but from God, who would perform them for His covenant-people, "His flock" [Rosenmuller]. When we realize most our weakness and God's power and faithfulness to His covenant, we are in the fittest state for receiving His blessings. <chapter eID="Ezek.34"/>

31. ye my 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 expect to realize, He shows that it is not from man's might their realization is to be looked for, but from God, who would perform them for His covenant-people, "His flock" [Rosenmuller]. When we realize most our weakness and God's power and faithfulness to His covenant, we are in the fittest state for receiving His blessings.


<title type="x-s2">CHAPTER 35</title> <title type="x-s3"><reference osisRef="Ezek.35.1-Ezek.35.15">Eze 35:1-15</reference>. Judgment on Edom.</title>
 Another feature of Israel's prosperity; those who exulted over Israel's humiliation, shall themselves be a "prey." Already stated in <reference osisRef="Ezek.25.12-Ezek.25.14">Eze 25:12-14</reference>; properly repeated here in full detail, as a commentary on <reference osisRef="Ezek.34.28">Eze 34:28</reference>. The Israelites "shall be no more a prey"; but Edom, the type of their most bitter foes, shall be destroyed irrecoverably.

<hi type="bold">2. Mount Seir--</hi>that is, Idumea (<reference osisRef="Gen.36.9">Ge 36:9</reference>). Singled out as badly pre-eminent in its bitterness against God's people, to represent all their enemies everywhere and in all ages. So in <reference osisRef="Isa.34.5">Is 34:5</reference>; <reference osisRef="Isa.63.1-Isa.63.4">63:1-4</reference>, Edom, the region of the greatest enmity towards God's people, is the ideal scene of the final judgments of all God's foes. "Seir" means "shaggy," alluding to its rugged hills and forests.

CHAPTER 35 Eze 35:1-15. Judgment on Edom. Another feature of Israel's prosperity; those who exulted over Israel's humiliation, shall themselves be a "prey." Already stated in Eze 25:12-14; properly repeated here in full detail, as a commentary on Eze 34:28. The Israelites "shall be no more a prey"; but Edom, the type of their most bitter foes, shall be destroyed irrecoverably. 2. Mount Seir-- that is, Idumea (Ge 36:9). Singled out as badly pre-eminent in its bitterness against God's people, to represent all their enemies everywhere and in all ages. So in Is 34:5; 63:1-4, Edom, the region of the greatest enmity towards God's people, is the ideal scene of the final judgments of all God's foes. "Seir" means "shaggy," alluding to its rugged hills and forests.


<hi type="bold">3. most desolate--</hi>literally, "desolation and desolateness" (<reference osisRef="Jer.49.17">Jr 49:17</reference>, &c.). It is only in their national character of foes to God's people, that the Edomites are to be utterly destroyed. A remnant of Edom, as of the other heathen, is to be "called by the name of God" (<reference osisRef="Amos.9.12">Am 9:12</reference>).

3. most desolate-- literally, "desolation and desolateness" (Jr 49:17, &c.). It is only in their national character of foes to God's people, that the Edomites are to be utterly destroyed. A remnant of Edom, as of the other heathen, is to be "called by the name of God" (Am 9:12).


<hi type="bold">5. perpetual hatred--</hi>(<reference osisRef="Ps.137.7">Psa 137:7</reference>; <reference osisRef="Amos.1.11">Am 1:11</reference>; Ob 10-16). Edom perpetuated the hereditary hatred derived from Esau against Jacob.

<hi type="bold">shed the blood of, &c.--</hi>The literal translation is better. "Thou hast poured out the children of Israel"; namely, like water. So <reference osisRef="Ps.22.14">Psa 22:14</reference>; <reference osisRef="Ps.63.10">63:10</reference>, Margin; <reference osisRef="Jer.18.21">Jr 18:21</reference>. Compare <reference osisRef="2Sam.14.14">2Sa 14:14</reference>.

<hi type="bold">by the force of the sword--</hi>literally, "by" or "upon the hands of the sword"; the sword being personified as a devourer whose "hands" were the instruments of destruction.

<hi type="bold">in the time that their iniquity had an end--</hi>that is, had its consummation (<reference osisRef="Ezek.21.25">Eze 21:25</reference>, <reference osisRef="Ezek.21.29">29</reference>). Edom consummated his guilt when he exulted over Jerusalem's downfall, and helped the foe to destroy it (<reference osisRef="Ps.137.7">Psa 137:7</reference>; Ob 11).

5. perpetual hatred-- (Psa 137:7; Am 1:11; Ob 10-16). Edom perpetuated the hereditary hatred derived from Esau against Jacob. shed the blood of, &c.-- The literal translation is better. "Thou hast poured out the children of Israel"; namely, like water. So Psa 22:14; 63:10, Margin; Jr 18:21. Compare 2Sa 14:14. by the force of the sword-- literally, "by" or "upon the hands of the sword"; the sword being personified as a devourer whose "hands" were the instruments of destruction. in the time that their iniquity had an end-- that is, had its consummation (Eze 21:25, 29). Edom consummated his guilt when he exulted over Jerusalem's downfall, and helped the foe to destroy it (Psa 137:7; Ob 11).


<hi type="bold">6. I will prepare thee unto blood--</hi>I will expose thee to slaughter.

<hi type="bold">sith--</hi>old English for "seeing that" or "since."

<hi type="bold">thou hast not hated blood--</hi>The Hebrew order is, "thou hast hated not--blood"; that is, thou couldst not bear to live without bloodshed [Grotius]. There is a play on similar sounds in the Hebrew; Edom resembling dam, the Hebrew for "blood"; as "Edom" means "red," the transition to "blood" is easy. Edom, akin to blood in name, so also in nature and acts; "blood therefore shall pursue thee." The measure which Edom meted to others should be meted to himself (<reference osisRef="Ps.109.17">Psa 109:17</reference>; <reference osisRef="Matt.7.2">Mt 7:2</reference>; <reference osisRef="Matt.26.52">26:52</reference>).

6. I will prepare thee unto blood-- I will expose thee to slaughter. sith-- old English for "seeing that" or "since." thou hast not hated blood-- The Hebrew order is, "thou hast hated not--blood"; that is, thou couldst not bear to live without bloodshed [Grotius]. There is a play on similar sounds in the Hebrew; Edom resembling dam, the Hebrew for "blood"; as "Edom" means "red," the transition to "blood" is easy. Edom, akin to blood in name, so also in nature and acts; "blood therefore shall pursue thee." The measure which Edom meted to others should be meted to himself (Psa 109:17; Mt 7:2; 26:52).


<hi type="bold">7. cut off ... him that passeth--</hi>that is, every passer to and fro; "the highways shall be unoccupied" (<reference osisRef="Ezek.29.11">Eze 29:11</reference>; <reference osisRef="Judg.5.6">Jud 5:6</reference>).

7. cut off... him that passeth-- that is, every passer to and fro; "the highways shall be unoccupied" (Eze 29:11; Jud 5:6).


<hi type="bold">9. shall not return--</hi>to their former state (<reference osisRef="Ezek.16.55">Eze 16:55</reference>); shall not be restored. The Hebrew text (Chetib) reads, "shall not be inhabited" (compare <reference osisRef="Ezek.26.20">Eze 26:20</reference>; Mal <reference osisRef="1Cor.3.4">1:3, 4</reference>).

9. shall not return-- to their former state (Eze 16:55); shall not be restored. The Hebrew text (Chetib) reads, "shall not be inhabited" (compare Eze 26:20; Mal 1:3, 4).


10. So far from being allowed to enter on Israel's vacated inheritance, as Edom hoped (<reference osisRef="Ezek.36.5">Eze 36:5</reference>; <reference osisRef="Ps.83.4">Psa 83:4</reference>, <reference osisRef="Ps.83.12">12</reference>; Ob 13), it shall be that he shall be deprived of his own; and whereas Israel's humiliation was temporary, Edom's shall be perpetual.

<hi type="bold">Lord was there--</hi>(<reference osisRef="Ezek.48.35">Eze 48:35</reference>; <reference osisRef="Ps.48.1">Psa 48:1</reference>, <reference osisRef="Ps.48.3">3</reference>; <reference osisRef="Ps.132.13">132:13</reference>, <reference osisRef="Ps.132.14">14</reference>). Jehovah claimed Judea as His own, even when the Chaldeans had overthrown the state; they could not remove Him, as they did the idols of heathen lands. The broken sentences express the excited feelings of the prophet at Edom's wicked presumption. The transition from the "two nations and two countries" to "it" marks that the two are regarded as one whole. The last clause, "and Jehovah was there," bursts in, like a flash of lightning, reproving the wicked presumption of Edom's thought.

10. So far from being allowed to enter on Israel's vacated inheritance, as Edom hoped (Eze 36:5; Psa 83:4, 12; Ob 13), it shall be that he shall be deprived of his own; and whereas Israel's humiliation was temporary, Edom's shall be perpetual. Lord was there-- (Eze 48:35; Psa 48:1, 3; 132:13, 14). Jehovah claimed Judea as His own, even when the Chaldeans had overthrown the state; they could not remove Him, as they did the idols of heathen lands. The broken sentences express the excited feelings of the prophet at Edom's wicked presumption. The transition from the "two nations and two countries" to "it" marks that the two are regarded as one whole. The last clause, "and Jehovah was there," bursts in, like a flash of lightning, reproving the wicked presumption of Edom's thought.


<hi type="bold">11. according to thine anger--</hi>(<reference osisRef="Jas.2.13">Jas 2:13</reference>). As thou in anger and envy hast injured them, so I will injure thee.

<hi type="bold">I will make myself known among them--</hi>namely, the Israelites. I will manifest My favor to them, after I have punished thee.

11. according to thine anger-- (Jas 2:13). As thou in anger and envy hast injured them, so I will injure thee. I will make myself known among them-- namely, the Israelites. I will manifest My favor to them, after I have punished thee.


<hi type="bold">12-13. blasphemies ... against ... Israel ... against me--</hi>God regards what is done against His people as done against Himself (<reference osisRef="Matt.25.45">Mt 25:45</reference>; <reference osisRef="Acts.9.2">Ac 9:2</reference>, <reference osisRef="Acts.4.5">4, 5</reference>). Edom implied, if he did not express it, in his taunts against Israel, that God had not sufficient power to protect His people. A type of the spirit of all the foes of God and His people (<reference osisRef="1Sam.2.3">1Sa 2:3</reference>; <reference osisRef="Rev.13.6">Re 13:6</reference>).

12-13. blasphemies... against... Israel... against me-- God regards what is done against His people as done against Himself (Mt 25:45; Ac 9:2, 4, 5). Edom implied, if he did not express it, in his taunts against Israel, that God had not sufficient power to protect His people. A type of the spirit of all the foes of God and His people (1Sa 2:3; Re 13:6).


14. (<reference osisRef="Isa.65.13">Is 65:13</reference>, <reference osisRef="Isa.65.14">14</reference>). "The whole earth" refers to Judea and the nations that submit themselves to Judea's God; when these rejoice, the foes of God and His people, represented by Edom as a nation, shall be desolate. Things shall be completely reversed; Israel, that now for a time mourns, shall then rejoice and for ever. Edom, that now rejoices over fallen Israel, shall then, when elsewhere all is joy, mourn, and for ever (<reference osisRef="Isa.65.17-Isa.65.19">Is 65:17-19</reference>; <reference osisRef="Matt.5.4">Mt 5:4</reference>; <reference osisRef="Luke.6.25">Lu 6:25</reference>). Havernick loses this striking antithesis by translating, "According to the joy of the whole land (of Edom), so I will make thee desolate"; which would make <reference osisRef="Ezek.35.15">Eze 35:15</reference> a mere repetition of this.

14. (Is 65:13, 14). "The whole earth" refers to Judea and the nations that submit themselves to Judea's God; when these rejoice, the foes of God and His people, represented by Edom as a nation, shall be desolate. Things shall be completely reversed; Israel, that now for a time mourns, shall then rejoice and for ever. Edom, that now rejoices over fallen Israel, shall then, when elsewhere all is joy, mourn, and for ever (Is 65:17-19; Mt 5:4; Lu 6:25). Havernick loses this striking antithesis by translating, "According to the joy of the whole land (of Edom), so I will make thee desolate"; which would make Eze 35:15 a mere repetition of this.


15. (Ob 12, 15).