onely bee warrantable but of singular advantage unto Common-wealths and Cities Obs 2 Great trading makes places rich and famous Tyrus had Merchants from all parts and they brought in all sorts of pretious Commodities so that shee was replenished and glorious Shee was full of wealth and famous in all parts Babylon had trading with many Nations and shee abounded in treasures Jerem. 51.13 When Jerusalem was the gates of the people when all Nations came into her then she abounded in wealth and fame Obs 3 True happinesse lies not in the abundance of outward things Tyrus hâ—d what the world could afford men of wisdome skill and strength choice helmets and shields horses horse-men and mules horns of ivory and ebeny gold silver pretious stones Emeralds Agates Coral the choicest wheat honey oyle and Balm shee had pretious cloaths râ—ch apparel the mâ—ltitude of all riches in her yet heathenish and near unto destruction Isa 23.11 The Lord hath given a commandement against the Merchant City to destroy the strong holds thereof outward things make not happy Psalm 144.15 Vers 26 Thy rowers have brought thee into great waters the East winde hath broken thee in the midst of the Seas 27 Thy Riches and thy Fairs thy Merchandise thy Marriners and thy Pilots thy Calkers and thy occupiers of thy merchandise and all thy men of warre that are in thee and in all thy company which is in the midst of thee shall fall into the midst of the Seas in the day of thy ruine 28 The suburbs shall shake at the sound of the cry of thy Pilots 29 And all that handle the Oare the Marriners and all the Pilots of the Sea shall come down from their ships they shall stand upon the land 30 And shall cause their voice to bee heard against thee and shall cry bitterly and shall cast up dust upon their heads they shall wallow themselves in the ashes 31 And they shall make themselves utterly bald for thee and gird them with Sackcloath and they shall weep for thee with bitternesse of heart and bitter wailing 32 And in their wailing they shall take up a lamentation for thee and lament over thee saying what City in like Tyrus like the destroyed in the midst of the Sea 33 When thy wares went forth out of the Seas thou filledst many people thou didest inrich the Kings of the earth with the multitude of thy riches and of thy Merchandise 34 In the time when thou shalt be broken by the Seas in the depths of thy waters thy merchandise and all thy company in the midst of thee shall fall 35 All the inhabitants of the Isles shall bee astonished at thee and their Kings shall be sore afraid they shall bee troubled in their countenance 36 The Merchants among the people shall hiss at thee thou shalt be a terror and never shalt be any more Having shown the great wealth and dignity of Tyrus here the Prophet comes to the second general part of the Chapter viz. to shew the irrecoverable fall of Tyrus In these words we have 1 The distinction it self of Tyrus 2 The Effects and events that follow This distinction of Tyrus is set out 1 By way of Metaphor or similitude which is implied in the 26. v. Tyrus is likened unto a ship at Sea that suffers by the winds and waters and so perisheth being laden with rich Commodities 2 From the moving cause thereof viz. her Rowers ibid. 3 The Instrument or means the East wind 2 The Effects 1 Losse of all v. 27.34 2 The mourning of Pilots and Marriners v. 28 29 30 31 32 33. with the manner thereof 3 The influence it had upon forreiners astonishment fear trouble it produced in some v. 35. and hissing in others vers 36. 26 Thy Rowers have brought thee c. This verse is wholly Metaphoricall by Rowers are meant the Great men that ruled and governed Tyrus who were to the City as rowers to a ship They by their Pride wicked counsells and wretched lives caused God to bring a long siedge upon her and ruine at last which are called great waters The East winde hath broken thee That was Nebuchadnezzar who came with a great Army from the East besiedged took and ruined Tyre hee dealt with that Metaphorical ship as a rough East wind doth with a ship at Sea breaks it and sinks it 27 Shall all fall into the midst of the Sea c. The Hebrew is The heart of the Sea all the wealth greatnesse and glory of Tyrus should be drowned in the Sea 28 The Suburbs shall shake The word for Suburbs is Migresheth and Migrash saith Pagnine is a village out of the City By Suburbs here you understand all the villages and Colonies belonging unto Tyre when the Pilots the Prince and Governours thereof should cry for the ruine of it then should all the Towns Villages Colonies were under her command bee troubled and shake for fear Obs 1 Nothing humane can protect a sinful City and People from the judgements of God Tyrus was as strong a place as the world had her walls towers ships wise strong men could not do it Tyrus was as rich a place as any under heaven shee had a multitude of all riches yet these kept her not from being brought into great waters what power or art of man can keep off the winde from a ship when it is at Sea It s not in the power of all the Sea-men or Marriners in the world to do it neither can any number of men or all men keep off a judgement of God when it is comming upon a sinfull place Let us not confide in humane things Obs 2 The ruine of Cities and States is chiefly from the Princes and Governours in the same Thy Rowers they sit in the chief places they have brought thee into great waters they brought War Famine desolation upon Tyrus Zedekiah and his Nobles breaking with Nebuchadnezzar brought Judaea and Jerusalem into great waters Pharaohs sin brought all the plagues upon Egypt when Governours are wilful covetous weak ignorant carelesse given to their lusts and pleasures they may quickly overthrow all Rhehoboams folly caused that rent in Israel as never was made up again It was Ahaz sin that brought Judah into deep waters 2 Chron. 28.19 The Lord brought Judah low because of Ahaz King of Israel for hee made Judah naked and transgressed sore against the Lord. Obs 3 That Cities and States grown rich and renowned have their periods Tyrus was replenished with the rarities of the world shee had all excellent things in her and was very glorious but what became of her and all she had were not her riches her glory laid in the Seas in the day of her ruine v. 27. shee hâ—d her daies for rising and a day for her ruine all the glory bravery and wealth of this great strong and beautiful City was on a suddain in a day buried in the deep Sea Obs 4 When the Lord brings his judgements upon sinfull Cities
Isa 11.10 The root of Jesse shall stand for an Ensigne of the people to him shall the Gentiles seek and his rest shall bee glorious and v. 12. hee shall set up an Ensign c. the Lord Christ was a great gatherer Luke 11.23.14 16 17 21 23. Obs 3 The End of Gods gathering his people out of their scattered condition is that they may sanctify him and that hee may be sanctified by them Gods power faithfulnesse and goodnesse appear in his gathering and bringing them out of enemies hands and so way is made for his praise and honour and that before their enemies 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgement upon all those c. The word for safely and with confidence is the same Labetach it noteth safety freedome from danger fear and inward confidence boldnesse The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is somewhat short of the meaning The French is Searement surely which is better and reacheth the sense more fully Whether this was made good unto them at their return from Babylon is questionable for they were troubled with Sanballat Tobias and Geshem The work-men had a trowel in one hand and a sword in the other Nehem. 4. Afterwards Alexander the Great came and filled all with fears and they were necessitated to admit him into their City After this also many of them were carried away into Egypt by Ptolomy the Sonne of Lagus In the Maccabees times they had as sharpe and miserable wars as ever and at last were brought under by the Romans Though sometimes they had quiet rest as in the daies of Ptolomaeus Philadelphus yet they had much trouble great fears wars and ruines Some therefore understand this Prophesy of a spirtiual restauration by Christ who when he came in the flesh made way for the comming in of all Nations to injoy perfect peace in himself according to Gen. 50.10 Vnto him shall the gathering of the people be Nations shall flock to him Hereupon said the Lord Christ Joh. 10.16 Other sheep I have which are not c. This restauration began in Christs daies and shall bee perfected at his next comming Obs 1 The Lord will meet with and cut off the enemies of his Church and People yea all of them shall fare alike when I shall have executed my judgement upon those that despise them round about Those that despise contemn and trouble the servants of God judgements are their portion they are thornes and bryars and fire shall consume them See Numb 24.8 Isa 41.11 12. Obs 2 When God separates his people from the wicked and plagues them for their wronging his people then shall they have Glorious times they shall dwell safely build houses plant vineyards dwell securely have confidence c. Obs 3 The Lords scope in comforting his people with sweet Promises in delivering them from their enemies and bestowing choice mercies is that they should acknowledge professe him to be their God and praise him for his goodnesse to them They shall know that I am the c. CHAP. XXIX Vers 1 In the tenth year in the tenth moneth in the twelfth day of the moneth The Word of the Lord came unto mee saying 2 Son of Man set thy face against Pharaoh King of Egypt and Prophesy against him and against all Egypt 3 Speak and say Thus saith the Lord God behold I am against thee Pharaoh King of Egypt the great dragon that lyeth in the middest of his rivers which hath said my river is mine own and I have made it for my self 4 But I will put hooks in thy chaws and I will cause the fish of thy Rivers to stick unto thy seales and I will bring thee up out of the midst of thy rivers and all the fish of thy rivers shall stick unto thy scales 5 And I will leave thee thrown into the wildernesse thee and all the fish of thy rivers thou shalt fall upon the open fields thou shalt not be brought together nor gathered I have given thee for meat to the beasts of the field and to the fowles of the heaven 6 And all the Inhabitants of Egypt shall know that I am the Lord because they have been a staffe of reed to the house of Israel 7 When they took hold of thee by thy hand thou didst break and rent all their shoulder and when they leaned upon thee thou brakest and madest all their loines to bee at a stand EZekiel having Prophesied against the Ammonites Moabites Edomites Philistines Tiryans and Sydonians in the four Antecedent Chapters in this and in the three following he Prophesies against the Egyptians In this Chapter take notice 1 Of an Inscription or preface v. 1 2. 2 Of a Commination against the King of Egypt the Land and people thereof from the 2. to the 13. 3 A Promise of restoring Egypt again v. 13 14 15 16. 4 A Prophesy of giving the land of Egypt unto Nebuchadnezzar from the 16. to the 21. 5 A Promise of mercy to the Jews v. 21. 1 In the tenth year in the tenth moneth in the twelfth day of the Moneth This Prophesy was given to Ezekiel in the tenth year of Jehoiachins captivity six moneths and odde daies before the final destruction of Jerusalem Jerem. 39.2 In the 26. chapt Our Prophet tells you of a Prophesy hee had in the eleventh year of Jehoiachins captivity for hee reckons upon that account Ezek. 1.1 2. and here hee mentions one hee had the year before so that the order of time is not observed but inverted The reasons hereof are made by some to be these 1 Because Tyrus and Zidon was nearer Jerusalem than Egypt was and therefore the Prophet respected the place rather than the time 2 Because Tyrus and Zidon were to bee destroyed before Egypt 3 Because the Prophet had another Prophesy concerning Egypt in the seven and twentieth year of the captivity v. 17. and therefore thought meet to joyn them together 2 Set thy face against Pharaoh King of Egypt Of setting the face towards or against places or persons occasion was given to speak chap. 28.21 chap. 25.2 chap. 20.46 and chap. 6.2 by this posture hee declared whither his Prophesy tended Hee was far from Egypt being in Babylon but looking towards it fixedly was an argument he had something to say concerning it Pharaoh This was a name common to the Kings of Egypt as Caesar was to the Roman Emperours and signifies a King Shindl. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Egyptian Language as Josephus saith Some make it to signify denegans eum denying him because Pharaoh denyed God Martinius Leigh Others interpret it free because hee was absolute of himself but rather it was nomen dignitatis a name of honour given unto them In the Word you have mention of Pharaoh-Necho 2 King 23.29 that is Pharaoh the lame and of Pharaoh-Hophrah Jerem. 44.30 whom
iron rod and sword hee had in his hand The father speaks concerning his son to the Prophet and the 11. v. strengthens this interpretation Hee hath given it to be fourbished Who is that hee but the Son and who gave it into the hand of the slayer but he and that was Nebuchadnezzar Obs 1 Christ hath Rods and judgements in his hand the rod of my Son Christ is not all mercie though full of mercy the father hath committed all judgement unto him Rev. 6.16 the Lambe hath wrath in him as well as meeknesse Christ is a Lyon to tear in peices as well as a Samaritan c. Psal 2.12 Obs 2 When sinners profit not but are worse under lesser judgements this provokes Christ to bring forth more heavy judgements The Rod of my Son contemning every tree Though they stood it out against other rods they should not bee able to do so against this when the Axe comes to the root of Trees they must down a knife they may despise but an Ax despises them Obs 3 Some judgements are so grievous as they sweep away all This rod despised every tree the strongest Oakes the tallest Cedars the King Princes Nobles Counsellers Souldiers Artificers c. Obs 4 From the 11. v. Enemies cannot hurt unlesse they have power and furniture given them The Sword was fitted for and given into the hand of the slayer Nebuchadnezzar could not have stird destroyed a man in the Land of Israel unless Christ had impoured him Pilate had no power but what was given him No man or Nation hath power against another unlesse they bee armed from God or Christ Had the Jews kept in with them none should ever have harm'd them Vers 12 Cry and howl Son of man The word for Cry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cry out propter angustiam compressionem animi Jer. 30.15 why cryest thou for the affliction afflictions straitned and pressed the spirit of Jacob so that be cryed out you have the word in Ezek. 9.8 ch 11.13 where it notes crying from sorrow and pressure of minde Howle Beasts do howle when pinched with hunger or suffer some great misery The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Abenacius hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which signify night Quando aliquis est in summa augustia ut fere ad nihilum redigatur non habet preter noctem tenebras molestiatum tuâ—e incipit ululare plorare and reduction in a manner to nothing and when men are incompassed with great calamities and ready to perish then they howl Isa 65 14. they shall cry for sorrow of heart and howle for vexation of spirit the Hebrew is for breaking of spirit when their spirits should bee broken and they ready to sink and be ruined then they should howle For it shall be upon my people The Hebr. is Hajetha it hath been upon my People its usual with the Hebrew to put a praeter-tense for the future to signify the certainty of the thing and so it s here The French is il est fait pour mon peuple The Sword is made for my people to eat their flesh and drink their bloud Upon all the Princes of Israel In the 11. Chapter 1. you have Princes of the People The word there is Sar whence our English word Sir which is as much as Prince or Lord here its Princes of Israel the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesiee from Nasa to prefer lift up set on high Montanus hath it in cunctis praelatis Israel upon all the preferred ones of Israel The Vulgar In cunctis ducibus Israel upon all the Dukes of Israel Others upon all the Princes Terrors by reason of the Sword The word for Terrors is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is variously rendered The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and referres it to all the Princes of Israel dwelling or sojourning there Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that dwell nigh me The Vulgar is qui fugerant the sword shall bee upon all the Princes and Potentateâ— that should fly Montan. hath it timores ob gladium fears by reason of the sword The French Crainte de glaive fear of the sword shall bee upon my people Castal Terrores a gladio imminent populo meo Terrors from the sword hang over the heads of my people Vatablus Pavores ingruent ab hoc gladio in Populum meum Aecolampad Formidines ad gladium erunt populo meo So Piscat Formidines propter gladium Lavater Terrores gladii erunt Populo meo Junius and Polanus read the word thus Detrusi in gladium sunt saith one erunt saith the other cum populo meo and in the margent of your Bibles it is So they are thrust down to the sword with my People that is the Princes shall fare no better than the People but together with them shall bee cut off The reading wee have I like best and most Expositors agree in it and so the word is rendred Lam. 2.22 Jer. 6.25 The sword of the enemy and fear is on every side Smite therefore upon thy thigh In the 6 Chapter 11. v. the Lord commanded the Prophet to smite with his hand stampe with his foot and here to smite upon his thigh which were gestures to expresse grief and sorrow Traxit ex intimo ventre suspirium dentibus frendit icit femur Plautus in Truculento in great and sad calamities Tundebant faemora palmis they smote upon their thighs with their hands Obs 1 The Calamities of wars are matter of great mourning and sad gestures cry howle smite upon thy thigh Jer. 4.6 7 8. God would bring evil from the North upon them Nebuchadnezzar the Lyon was comming for this gird you with sackcloath lament and howle Obs 2 The sword makes no distinction of Persons it shall be upon my People and upon all the Princes of Israel They should finde no more favor than others not any not the greatest of them should be exempted from the evils of the sword Jer. 52.10 the King of Babylon slew the Sons of Zedekiah before his eyes he slew also all the Princes of Judah in Riblah Then he put out the eies of Zedekiah Obs 3 Times of war are times of fears terrors by reason of the sword shall be upon my People The sword drawn is a terrible thing Josh 2.9 ch 10.12 Jer. 15.8 chapter 46.3 4 5. chapter 49.24 29. The sword is Magor-missobib fear round about it makes families towns Cities Nations to fear and tremble when the sword is without there is terror within and such terrour oft times as is destructive Deut. 32.25 mens hearts meditate such terrors as bereave them of their wits senses lives 13 Because it is a tryal The word for Tryal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bochan from Bachan to Prove examine Try By the Septuagint here it s rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is justified
any wickedness In Psal 50.17 18 19 20. many sinnes of the Jews are recited and what was the ground of those sinnes they forgat God vers 22. Consider this ye that forget God See Psalm 106.19 Sicut memoria dei excludit cuncta flagitia ita dei oblivio convehit omnium vitiorum catervam Hierom. 20. Jerem. 13.25 ch 18.15 when men forget God they forget his Law which should regulate their lives and so they live without God and without law they follow the lusts of their own hearts and lye exposed to all evils 13 Behold therefore I have smitten my hand at thy dishonest gain which thou hast made and at thy bloud which hath been in the midst of thee 14 Can thine heart indure or can thine hands be strong in the daies that I shall deal with thee I the Lord have spoken it and will do it 15 And I will scatter thee among the Heathen and disperse thee in the Countries and will consume thy filthiness out of thee 16 And thou shalt take thine inheritance in thy self in the sight of the Heathen and thou shalt know that I am the Lord. Having rehearsed Jerusalems sinnes here the Lord comes to set down his dislike of their waies the judgements should come upon them and the end of those judgements 1 His dislike in the 13. vers 2 The Judgements in the 14. and 1.5 v. 3 The End of them in the 15. and 16. 13 Behold therefore I have smitten mine hand at thy dishonest gain which thou hast made Smiting of hands is sometime a signe of joy as ch 21.17 and sometimes of grief and anger as here God was so provoked with the heinousnesse of their sinnes that hee smites his hands together both to testify his indignation against them and readiness to take vengeance on them when Parents smite their hands at the lewd doings of their children Percurere manus hoc loco non est exhortari sed dolere Mald. Irascentâ— figuram habitum dâ—scribit oratio Prad En signe de dueil French Pecuniam vâ— malis artibus quaesitam it s an argument of Anger and grief not of joy God hath no hand but it s spoken after the manner of men The word for dishonest gain is bitzah from Batzah opened before Montanus renders it avaritiam Covetousness Others mony gotten by fraud and force such gain is dishonest gain The French is avarice that gain comes in by over-reaching by forcing or sinking of others that is dishonest gain when we do not as we would be done unto And at thy bloud which hath been in the midst of thee Here bee onely two sinnes mentioned of all that went before but the other are intended also God smit his hands against them though Principally against these Jerusalem had shed much innocent bloud which cryed to God for vengeance and caused him to smite his hands at her Obs Covetousnesse and Cruelty are sinnes Notavit R David ex majorum traditione â—4 sceleta esse numerata in hoc capite nulli eorum nili soli avaritiae tribui eversionem urbis Prad that do sorely provoke God hee smote his hands at their dishonest gain and bloudy doings His spirit boiled up against them and hee was comming to bee avenged on them The Hebrews say there bee twenty four sinnes reckoned up in this Chapter and that God threatens the destruction of the City onely for Covetousnesse The Jews were a people greedy of gain given to Covetousnesse which makes men cruel and oft bloudy Prov. 1.19 those are greedy of gain they take away the life of the owners they suck their bloud Amos 8.4 they swallow up the needy Mic. 3.2 3. they pluck off their skins break their bones and eat their flesh and if covetous men bee not cruel and bloudy yet they are abhorred of God for their Covetousnesse Psalm 10.3 the wicked blesse the Covetous whom the Lord abhorreth the word for Covetous and that here for dishonest gain are both of the same verbe and differ very little God abhorres the Covetous and smites his hands at Covetousness and so hee doth at bloudiness Psal 5.6 He will abhor the bloudy and deceitful man The Lord abhors them at the present and hee will make it manifest that hee doth abhor them God hath done it in the Gospel 1 Cor. 6.10 Rev. 22.8 there it appears that neither the Covetous nor the bloudy shall inherit the Kingdome of Heaven let us learn of God to smite our hands against these sins 14 Can thine heart indure The Hebrew for indure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus and Aecolampad render stabit will thy heart stand or consist when I shall deal with thee The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thine heart shall stand it out but the interrogation is more emphatical Can thine heart stand or indure and carries the force of a negation O Jerusalem thou thinkest that when my judgements come thou shalt bee able to stand under them but bee thine heart never so stout or strong my judgements will be too heavy for thee to bear them when they come thine heart will fail thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Illiad fail thee of counsel that thou shalt not know what to do and fail thee of strength that thou shalt not bee able to do what thou knowest thine heart will bee in thine heels thou wilt bee more forward to flie than to consult or stand it out upon consultation Can thine hands bee strong Thou thinkest to do some great matters if Nebuchadnezzar draw neer to thy gates thou wilt call upon thy strong men to appear and make resistance but their hands will bee feeble and unserviceable not fit to handle or use weapons of war Jerusalem thou art deluded consider with thy self can thine hands bee strong when I have smitten mine hands against thee canst thou withstand me or bear my judgements when I shall thunder and throw them upon thee with a strong hand what ever phansies possesse thine head thou art not able to do it In the daies that I shall deal with thee In the daies that men have dealt with thee thy Counsell and power have prevailed but what wilt thou do In the daies that I shall deal with thee I that am wonderful in Counsel excellent in working Isa 28 29. I that work and none can hinder ch 43.13 I that am terrible to the Kings of the earth Psal 76.12 I that plead with fire and sword in my hand Isa 66.16 I that make mountains flow and nations to tremble at my presence Isa 64.1 2. I that make fruitful plâ—ces wildernesses and break down Cities Jer. 4.26 what wilt thou do then Those daies are comming upon thee and they will be the saddest daies thou ever mettest with I the Lord have spoken it and will do it Thou maiest hope it shall not bee that I will deal severely with thee in whom I have delighted and upon whom I have bestowed so many mercies
Camels vers 5. I will stretch out my hand I will cut thee off I will cause thee to perish I will destroy thee vers 7. I will open the side of Moab vers 9. I will execute judgement vers 11. I will stretch out my hand I will make it desolate vers 13. and thrice more in the Chapter afterwards Men are backward to eye God when judgements come they will not see his hand the hands of men they see and feel and thereupon fret rage meditate revenge disquiet themselves plot mischief and attempt changes but did they see Gods hand laying vengeance upon them they would see also how justly hee had done it even for their sins and so humble themselves bee quiet submit and accept the punishment of their iniquities God hath laid his vengeance upon Nations near us and farther off they do not they will not see the Lord or his hand but they shall see and bee ashamed for their envy at his people whatever vengeance is upon any Nation it s the Lords vengeance not mans Obs 4 It s Gods method to plague and punish the wrongers by the wronged The Edomites dealt wretchedly cruelly against the house of Judah they were the wrongers the oppressours and what saith God I will lay my vengeance upon Edom by the hand of my people Israel They were the wronged The Edomites thought the Jews should never bee able to get up again or trouble them but God had his time to make them instruments to plague and punish those had intreated them so ill Obad. 21. The Lord caused Saviours to come up upon Mount Sion to judge the Mount of Esau after the Babylonish Captivity the house of Jacob grew strong became terrible as fire and burnt the Edomites as stubble and straw Those they had despised and insulted over at last they suffered by Obs 5 When God imploies men to bee instruments of executing his judgements they are carried forth so far as hee pleaseth They shall do in Edom according to mine anger and according to my fury God had conceived great anger against them had much fury to let out therefore they should destroy man and beast make it desolate from one end or side of the country to the other Obs 6 The vengeance of God is an awakening and distinguishing thing they shall know my vengeance that I am a God of infinite power most holy and just differing from all the Gods of the Nations Vers 15 Thus saith the Lord God because the Philistines have dealt by revenge and have taken vengeance with a despightful heart to destroy it for the old hatred 16 Therefore thus saith the Lord God behold I will stretch out mine hand upon the Philistines and I will cut off the Cherethims and destroy the remnant of the Sea coast 17 And I will execute great vengeance upon them with furious rebukes and they shall know that I am the Lord when I shall lay my vengeance upon them These verses are a Prophesy against the Philistines where you may take notice of 1 Their sin they were revengeful v. 15. 2 Their punishment cutting off destruction v. 16. 3 The manner of Gods punishing them v. 17. with furious rebukes 4 The End of his punishments v. 17. they shall know that I am the Lord. 15 The Philistines They came out of the loines of Casluhim Mizraim and Ham Gen. 10.6 13 14. Their Country was Palestina which was West of Judaea and bordering upon the Sea it had five great Cities in it Ashdod Gaza Askelon Gath and Ekron 1 Sam. 6.17 each of which had its Lord Josh 13.3 The Sept. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienigenae men of another stock race nothing allyed to the Jews They owned not the God of Israel but had other gods Judg. 6.10 Dagon was a chief God of theirs Jud. 16.23 they had an house of gods 1 Chro. 10.10 poor and petty gods that were confined to and comprehended in an house These Philistims were men of war they had the Jews under their power eighteen years together Judg. 10.7 8. yea forty years together Judg. 13.1 in Samuels daies they slew thirty thousand footmen at once and took the Ark of God 1 Sam. 4.10 11. they slew Saul and his three Sonnes in another Battle whereupon they came to possesse many Cities of the Israelites 1 Sam. 31. They were the greatest enemies the Jews had and more frequent warres were between them and the Jews than any other Have dealt by revenge The Hebrew is Pro facere in ultione for that thou hast had to do in revenge which is an act of an ulcerous mind repaying evil for evil The word Nakam revenge hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or kam insurgere for ultor in laesorem insurgit The revenger riseth up against him hath wronged him be the injury real or in imagination and satisfyeth himself for the same The Philistims as they had oft conquered and kept under the Jews so they had oft been conquered and held under by the Jews Sampson in his daies plagued and slew many of them Judg. 14 15 16. chapters So in Samuels and Jonathans times they suffered much 1 Sam. 7.13 and chap. 14. but David 2 Sam. 5. 8. 21. Chapters was the great Champion that subdued them Hezekiah also smote them 2 King 18.8 and Vzziah brake down the walls of their strong Cities and built Cities among the Philistines 2 Chron. 26.6 These acts of the Jews lodged in their hearts rankled begate malitious thoughts in them and made them from Generation to Generation to meditate revenge and having an opportunity upon the Babylonians comming to besiedge Jerusalem they fell in with them furnished them with men ammunition and what they could to destroy the Jews And have taken vengeance with a despightfull Heart The words in the Original run thus And have revenged a revenge with contempt in the minde They contemned and despised them in their hearts mindes and were glad they had an opportunity to be revenged on them The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Avenarius divexatio flagellatio Piscator reads the words Exereuerunt ultionem ex animo depopulatione they did from their heart take vengeance on Jerusalem by depopulating it They were very spightful against them and used them summo ignominioso contemptu with the greatest scorn and spightfulnesse they could Matth. 5.44 Pray for them that despightfully use you the word for despightful use is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mars bellum because where there are despightful actions there is hostilis veluti bellicus insultus an hostile and warlike insulting over others and seeking their harm yea oft their ruine To destroy it for the old hatred Montanus turnes the Hebrew thus Ad corruptionem inimicitia seculi to destroy through the enmity of the age its like they had great enmity against the Jews at that time but in the margent hee hath it Inimicitiis perpetuis
cause to come up against Babylon an assembly of great nations from the North Countrey and they shall set themselves in array against her God hath the Command of great nations and can cause them to come out of their Countries and do him service where he please Let us then fear this God who hath such command and say Who should not fear thee O thou King of Nations for to thee doth it appertain Vers 7 For thus saith the Lord God Behold I will bring upon Tyrus Nebuchadrezzar King of Babylon a King of Kings from the North with Horses and with Chariots and with Horsemen and companies and much people 8 He shall slay with the sword thy Daughters in the field and hee shall make a fort against thee and cast a mount against thee and lift up the buckler against thee 9 He shall set Engines of Warre against thy walls and with his Axes he shall break down thy towers 10 By reason of the abundance of his Horses their dust shall cover thee thy walls shall shake at the noise of the horsemen and of the wheels and of the Charets when he shall enter into thy gates as men enter into a City wherein is made a breach 11 With the hoofes of his horses shall hee tread down all thy streets hee shall stay thy people by the sword and thy strong Garrisons shall go down to the ground 12 And they shall make a spoil of thy riches and make a prey of thy Merchandize and they shall break down thy walls and destroy thy pleasant houses and they shall lay thy stones and thy timber and thy dust in the midst of the water 13 And I will cause the noise of thy Songs to cease and the sound of thy harpes shall be no more heard 14 And I will make thee like the top of a rock they shall be a place to spread nets upon thou shalt bee built no more for I the Lord have spoken it saith the Lord God In these verses 1 is set out what Instrument the Lord will use in this great work of destroying Tyre and that is Nebuchadrezzar with his forces v. 7. 2 A Narration of his doings from the 7. v. to the 13. 3 The Events following thereupon v. 13 14. 7 I will bring upon Tyrus Nebuchadrezzar Kâ—ng of Babylon This name Nebuchadrezzar wee had not in our Prophet before most often its written Nebuchadnezzar yet it s thirty one times in Jeremy and Ezekiel Nebuchadrezzar It s a compound name of Nebochad netzar or retzar which are proper and simple Chaldee names serving to distinguish the Chaldee King from the Assyrian Vid. Martin Lexicon Nebo according to their account is one Chad twenty four and netzar seven Nebuchadnezzar some make to signify gemitum judicii pressuras the bewailing of that judgement which is a pressure Nebuchadrezzar gemitum generationis angustiae the mourning of the generation of straitening Levater hee was a man did oppresse and straiten the Nations much and made them to mourn This man was King of Babylon and not onely so but King of Kings that is either the chiefest of all Kings or one that had many Kings under him hee was an universal Monarch Dan. 2.37 38. and as appears by Jerem. 52.32 left many Kings under the power of Evilmerodach who succeeded him 8 Hee shall make a fort against thee and cast a mount against thee Hee shall besiedge thee and use all warlike instruments to batter and break thee This undertaking of Nebuchadnezzar was very difficult Tyrus was so situated and fortifyed that it was thought impregnable and had not Nebuchadrezzar been a man tenax propositi exceeding resolute and obstinate in his designes he had fainted in this businesse for the siedge lasted thirteen years Ushers Annals p. 133. as Junius observes out of Josephus and hee out of Berosus Philostratus and other Phaenician writers Iâ—hobalus then reigning there Hence Ezekiel ch 29.18 saith that Nebuchadrezzar caused his Army to serve a great service against Tyre for an Army to lye thirteen years before a City on a rock in the Sea was a great service which he and his Army endured and went through 9 He shall set Engines of war against thy walls The Hebrew is Mechi ravollo The blow of his stings or battering Rams shall hee give against thy walls the words properly sound thus percussio adversi sui the smiting of her adversary The walls being over against these Engines which some call Helepoles others tormenta expugnatoria they were their adversaries and them they did smite and batter 10 By reason of the abundance of Horses the dust shall cover thee The Horses imployed in the service were so numerous that they raised great clouds of Dust which fell upon their Habitations Orchards and Gardens like Snow and covered them The Walls shall shake at the noise of the Horsemen c. Such should bee the ratling and noise of horses and charets that the earth and things founded upon it should shake or such fear should the inhabitants be stricken withall that they should apprehend all to be tottering and shaken As men enter into a City wherein is made a breach Hebrew According to the entrance of a City which is broken up When the walls of a City are broken down there is great shouting and men enter with great noise triumphing and tumult which makes the earth to ring and fills all with trembling 11 Thy strong Garrisons shall go down to the ground The Hebrew for strong Garrisons is Mazeboth uzzech The Statues of thy strength Tyrus being upon a rock in the Sea its probable had many Arches and pillars to support it The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subsistence or underpropping of thy strength or what ever thou hast gotten to bear thee up Some by Mazeboth Statues lead us to their Tutelar gods Hercules and Apollo whose statues saith Pradus the Tyrians kept bound with chains Ne forte hostili carmine avocari possent aut indignati descederent The Vulgar hath it statuae tuae nobiles thy noble statues that is those statues were erected for those men had done great and heroical exploits Their Idol gods their statues should be thrown down to the earth and what ever they had considerable in the City Rabbi David renders the words Turres fortitudinis tuae the towers of thy strength or strong Towers which suits with our translation Thy strong Garrisons even those wherein the Tyrians did much confide should be level'd with the ground 12 They shall make a spoil of thy riches c. They should take and carry away all was profitable and portable and as for other things they should break them down and throw them into the Sea their walls houses of desire the stones timber and dust of the City should bee thrown into the waters Such should bee the ruine of this strong and famous City that the dust of it should not remain 13 I will cause the noise of thy songs to
how was this done by drowning them in the midst of the Sea v. 27 28 and God is glorified when others take notice of his power justice judgements and praise and fear him as it is Exod. 15.1.14 When men do conquer others all the friends of the Conqueror do rejoyce and triumph with him they go or send to him as 2 Sam. 8.10 and give him thanks for what hee hath done which is an honouring of him and it is no lesse that his enemies fear him And they shall know that I am the Lord when I have executed Judgements in her The End of Gods judgements is to bring men to a right knowledge of him When Zidon should receive the punishments due to her sinnes then shee would know that is acknowledge God to bee above all Idol gods that hee onely was worthy to bee feared adored praised and obeyed And shall be sanctified in her In chap. 20.41 wee had these words I will bee sanctified in you where they were opened They may bee taken here actively or passively I will sanctify my self in her that is I will do that in Zidon execute such judgements in her as shall declare to all Nations that I am an holy God hateing all sin that my name is holy and reverend in this sense they are taken actively passively thus whereas my name hath suffered by the Zidonians and many have thought mee no better than the Idol gods that I take little care of the world wink at men in their wickednesse and am like unto them when my judgements are upon Zidon it will bee otherwise then they will have high and honourable thoughts of mee then they will declare mee to bee a just and righteous God and so the holy God shall bee sanctified in Righteousnesse as it is Isa 5.16 that is made known to bee holy for his righteous judgements 23 For I will send into her Pestilence These are the judgements with which God would visit Zidon The word for Pestilence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deber which Interpreters make to signifye speech death and order as well as the Plague and that to have all these in it for the Plague is a speaking judgement it speaks out Gods severity it speaks unto us to repent presently It s a dreadful judgement few scape that have it and it hath order in it for that it goeth from house to house City to City and oft sweeps away all And bloud into her streets The Babylonians should besiedge Zidon and after the Pestilence had devoured many they should take the City stay the Citizens and fill the streets with blood dead and wounded bodies And the wounded shall be judged in the midst of her When Towns and Cities are besiedged many from within make attempts to raise the siedge or break through whereupon they come to bee wounded if not slain so here many were wounded upon such attempts and after the City was taken they were judged to death The Hebrew is veniphlal chalal cadet vulneratus the wounded man shall fall in the midst of her and so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Sword upon her on every side There should neither bee any articles or tearms of peace offered them nor any way of escape bee left them The Souldiers should compass her about on every side so that whoever attempted to flye and get away should fall into their hands Obs 1 That great flourishing and strong Cities may have God their enemy and so their enemy as to declare and proclaim war against them Son of man set thy face against Zidon tell that great City what the Lord saith Behold I am against thee O Zidon I am comming in a martial way against thee and will consume thee to ashes Obs 2 Gods aim and end in his judgements is to make himself known what a dreadful just and holy God he is and that hee may bee declared by men to bee so God would destroy Zidon by pestilence and warre that hee might be glorified and sanctified in her shee would not give glory to God before the Lord would therefore fetch his glory out of her by his judgements and cause others should see the same to confesse him to bee a God of power justice and holinesse Psalm 9.16 The Lord is known by the judgement hee executeth There bee characters of his power justice and holinesse in them that men must needs take notice of them if they bee not Atheistical If others will not fear praise worship adore the Lord whose hand hath lately been lifted up so eminently yet let us do it God must be glorified and sanctified one way or other Let us therefore say Great and marvailous are thy works Lord God Almighty just and true are thy waies O thou King of Saints who shall not fear thee O Lord and glorify thy name Obs 3 What judgements soever come into or upon Cities and persons it s the Lord that sends them thither that brings them upon them I will send into her Pestilence and blood into her streets It s the Lord gives commissions as to the Prophets to prophesy judgements against a City so to the judgements themselves to come to and upon them If in Worcester dead bodies and bloud filled the streets if all houses were plundered if armies bee routed thousands slain it s the Lords doing let none stumble by looking at the instruments they are the sword in Gods hand he causes it to wound and to kill Vers 24 And there shall bee no more a pricking bryar unto the house of Israel nor any grieving thorne of all that are round about them that despised them and they shall know that I am the Lord God 25 Thus saith the Lord God when I shall have gathered the house of Israel from the people among whom they are scattered and shall bee sanctified in them in the sight of the Heathen then shall they dwell in their land that I have given to my servant Jacob. 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgements upon all those that despise them round about them and they shall know that I am the Lord their God These verses are a Prophesy of grace and mercy to the Church of God being the last general part of the Chapter where first you have the things prophesied of which are 1 Freedome from molestations by enemies v. 24. 2 Collection of the Jews out of the places they were dispersed into v. 25. 3 Habitation in the land given to Jacob v. 25. 4 Safety and Prosperity v. 26. 2 The Time when these things shall bee v. 26. after judgements executed upon their enemies 3 The End of this comfortable Prophesy and sweet Promises in it and that is the knowledge and profession of God ver 24. 26. There shall be no more a pricking bryar The word for Bryar in the holy language is Sillon a thorn a sting a bryar and metaphorically
here the Lord threatned to make it desolate and waste The Hebrew is it shall bee for a desert and a reproach the wars should consume all Cities Villages men beast so that it should bee a reproachful wilderness stript of all its glory and ornaments And they shall know that I am the Lord. When I shall have brought in a potent enemy upon them and laid all waste then they shall know there is one greater than Pharaoh and the Egyptians to whom belongs the right of lands and rivers Because he hath said the River is mine and I have made it Here the Cause is specified why the Lord would deal so severely with Egypt because Pharaoh was so proud and arrogated so much to himself hee challengeth Nilus to be his and that hee by his Art and industry had made it so beneficial to all Egypt These words were spoken to in the third vers 10 I am against thee and against thy rivers In the third verse it s said Behold I am against thee Pharaoh King of Egypt and here I am against thee and thy Rivers hee was proud of and confident in his rivers that they would fertilize his land and secure him from enemies but God was against him and them and disappointed his confidences I will make the land of Egypt utterly waste The Hebrew is Lechorvoth choreu The solitudes of solitarinesse or the wastings of waste that is exceedingly waste there shall bee nothing considerable left therein it shall be as a dry wildernesse From the Tower of Syene even unto the border of Aethiopia Solinus makes Syene to bee in the front of Egypt between Nilus and the Red-Sea but others finde it to bee in the utmost parts of Egypt Southward five thousand furlongs above Alexandria Pliny reports under the Tropick of Cancer where at mid-day of the Solstice bodies have no shaddows Sands also in his Travailes Pliny natur histor l. 2. c. 73 places it above Thebes and under the Tropick of Cancer affirming that there was a Well of marvailous depth in it which was filled with light at the summer Solstice Sands trav l. 2 mihi p. 111. It s now called Asna Bonfrerius saith it s a City of Egypt in extremitate Thebaidis confinio Ethiopiae in the utmost part of Thebais and in the borders of Ethiopia In Hebrew the word is Seuneh in the Septuagint Sune therein was a Tower to defend from enemies they bordered upon or for other uses Even to the border of Ethiopia These words will not afford good sense so wee take Ethiopia as it is commonly taken for if the desolation were but from Syene to Ethiopia that was inconsiderable they being near together yea so near that Syene disterminated them It s improper to say England shall bee destroyed from Barwick to Scotland The word in Hebrew for Ethiopia is Cush which in sacred Scripture doth not alwaies note Ethiopia in Africa though frequently it doth for Gen. 2.13 The name of the second river is Gihon which there is said to compass the whole land of Ethiopia or Cush this cannot bee the African Ethiopia for Gihon ran not that way it was the Oriental Ethiopia of which Moses wife was Numb 12.1 Miriam and Aaron spake against Moses because of the Ethiopian woman whom hee had married The Hebrew is the Cushite this woman was Zipporah the daughter of Jethro the Son of Revel the Midianite Exod. 2.15 18.21 chap. 3.1 so then the Midianites were the Oriental Cushites or Ethiopians of Asia of this sort its probable were those Ethiopians that came against Asa 2 Chron. 14.9 Zerah the Ethiopian came with one thousand thousand it had been too far a journey for so many to have marched out of the African Ethiopia Tostat upon the place saith the Ethiopians dwelt not onely in Africa but in Asia also Torncellus and others make this Ethiopia out of which Zerah came to bee the land of Midian The word Cush saith Junius upon the second of Genesis comprehends the three Arabiaes both the Ethiopiaes and all the Meridian coast The sense of our Prophet is that all Egypt should bee laid waste even from Syene in the borders of the African Ethiopia to Arabia and Midian which are Cush viz. the Oriental Ethiopia 11 No foot of man shall pass thorough it nor foot of beast shall c. By these and such like speeches great desolation is set forth unto us wee must not take the words so strictly as if no man or beast should bee found or left in Egypt but it should bee so wasted that trading should cease there should not bee such markets fairs and merchandiseing in her as was before men should not mind comming to Egypt nor have occasion to pass thorough it few men or beasts yet some should bee there Neither shall it be inhabited forty years After the taking of Tyrus by a long siedge Nebuchadrezzar had Egypt given him for that service which was in the seven and twentieth year of the Jews captivity vers 17. shortly after hee made war upon it spoiled it of man beast and all its glory and so it continued till the Babylonish captivity ceased which was some forty or three and forty years after There be different opinions among Expositors concerning the beginning of these forty years and their ending Vid Junium 12 In the midst of the Countries that are desolate Nebuchadrezzar made many Countries desolate according to the word of Jeremy ch 25.9 and among those Egypt was one so the words in the midst are to be understood And her Cities among the Cities that are laid waste As Egypt was fertile so populous and abounded in great Cities Lavater informes us that in the time of King Amasis it had twenty thousand Cities How many or how great soever they were laid waste by the Babylonian Army and that fourty years I will scatter the Egyptians among the Nations Where wars come many are consumed by the sword some are famished some devoured by the Plague and other diseases and doubtlesse though many Egyptians perished by such means yet some escaped and those God scattered and drave into other Countries Obs 1 Wars and the dismal effects of them are the just judgements of God upon perfidious Princes Pharaoh had deceived the Jews they leaned upon him for help but hee was a broken reed unto them Therefore behold I will bring a sword upon thee and it shall bee sharpe I will cut off man and beast out of thee Thou occasionedst my people to bee cut off through thy unfaithfulnesse and I will cause thee and thine to bee cut off through my fury Warres are dreadful but they are appointed sent and ordered by God where-ever they come Obs 2 Such is the efficacy and severity of Gods judgements as that nothing can stand before them or secure against them Egypt had strong Cities great Rivers was well peopled abounded in horses and charets Isa 31.1 yet the land of Egypt shall bee desolate and waste
Jews but whatever opposition was made or difficulty appeared in the way God said I will bring again the Captivity of Egypt Had they bound them all in fetters laid them in dungeons set guards of souldiers to have kept them all these should not have hindered the reduction of them for as Jehoshaphat acknowledged in his prayer God rules over all the Kingdomes of the Heathens and in his hand there is power and might so that none is able to withstand him 2 Chron. 20.6 no King no Counsel no Countrey no Army no created power is able to withstand him The Jewes who had laien longer in Babylon and were like dry bones in the grave without hope Ezek. 37.11 but God made good his word hee brought them out with a strong hand breaking in peices gates of brass and cutting insunder bars of Iron Obs 5 It s the same hand the same God that drives men out of their Countries and comforts into deep and long afflictions abroad and brings them back out of the same to injoy their countries and comforts God scattered the Egyptians among the Nations hee threw them forty years into Captivity and hee brought them out again from the Nations and from their Captivity into the land of Pathros into the land of their Commerce God lead them out and hee brought them in hee afflicted them and hee comforted them God conducted them outward and inward as the losse of their Countrey was a great affliction unto them so the repossessing of it was a greater consolation unto them God threw the Jews into Babylon those deep and brackish waters they were so long pickled in and he brought them out again to the sweet waters of the Sanctuary Long afflictions have comfortable ends the Jews seventy years sufferings ended in everlasting kindnesses Isa 54.8 They shall be there a base Kingdome The word for Base is Shephalah which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Montanus humile a vile base low Kingdome Martinius saith humile is quod non est elevatum a terra it should be like a low Shrub that is little above the earth such as that Kingdome Ezek. 17.6 of low stature Some Kingdomes are great high like Cedars of Lebanon and oakes of Bashan Others are small like vines and Shrubs that creep upon the earth Such a Kingdom should the Egyptians be They were not free but in subjection to the Babylonians Persians Alexander the Great to Ptolomy the Romans who made Egypt a Province after that it was under the Saracens and Turks 15 It shall be the basest of Kingdomes Not onely shall it bee base as many Kingdomes are especially after warres but it shall bee the basest of Kingdomes It should have lesse power dignity and liberty than other Kingdomes Neither shall it exalt it self any more above the Nations It had got power and Dominion over other Nations the Pharaohs of Egypt had power over the land of Judaea and the Kings of Judah 2 King 23.33 34 35. and other Nations but after this it became an underling and nothing remarkable is mentioned about it in the word of God here God put a band of iron and brass upon this Kingdome to keep it from rising again it shall not exalt it self any more above the Nations For I will diminish them that they shall not rule over the Nations I will make the Egyptians few and the Kingdome little The Hebrew for Diminish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maat to make little or few in number When either or both of these are done there is a diminishing Their number might increase yet they bee diminished in power liberty and dignity so that other Nations should look upon them as contemptible Obs 1 When Kingdomes are ruined brought to utter desolation and have lain so a long time God is able to raise them up again Egypt was made desolate from one end to another man and beast cut off the Egyptians scattered into remote parts yet what saith the Lord They shall be there a Kingdom Egypt shall bee possessed again inhabited become a Kingdome after forty years desolation God can raise up great structures out of heapes and ruines When a Kingdome is brought to ashes the Lord can out of those ashes bring forth another The Lord causes Kingdomes to cease Hos 1.4 hee plucks them up Dan. 11.4 Jer. 1.10 and hee plants and builds them up again Jer. 18.9 Judea and Jerusalem lay waste seventy years and then God returned the Jews from Babylon built their City planted their land made them a people again Obs 2 The wise providence of God in restoring and ordering of Kingdomes mingles judgement with mercie They should bee a Kingdome but a base Kingdome they should want that dignity power and Liberty they had formerly So the Kingdome of Judah after Josiahs daies was low and base Ezek. 17.6 14. Pharaoh and Nebuchadrezzar kept it under It s from the Lord what condition Kingdomes shall bee in they shall be honourable or base as he pleases Obs 3 Those that lift up themselves above others shall proportionably be brought down beneath others Egypt exalted it self above the Nations they were proud haughty insolent but Egypt exceeded them therein and what came thereof it shall be the basest of the Kingdomes consider what Kingdomes is basest amongst them all and Egypt shall be baser than that it as was the highest in pride so it should be the lowest through baseness and most contemptible The Lord poures out contempt upon Kingdomes and Kings Nebuchadnezzar was a Son of pride and did not God drive him out from among men and make that proud King graze among the beasts and abase him proportionable to his Pride and cause him to say those that walk in pride he is able to abase Dan. 4. and in his time he will abase all such he hath abased Kingdomes Kings and Potentates in our daies who sweld with Pride The learned Jews tells us what God saith of every man whose spirit is lift up Ego ipso non simul possimus habitare in mundo Buxtorf Apoth Hebr. 16 And it shall be no more the confidence of the house of Israel Whilst Egypt flourished abounding with men horses and charets the Jews had an eye unto them and leaned much upon them Isa 30.2.31.1.36.6 9. Ezek. 17.15 but the Lord laid it waste brake the pride of its power made it base and kept it in that condition that the Jews might not confide in it for when they hung so upon the Egyptians for help that drew them on to their Idolatrous practises and to break the leagues they had made with others Which bringeth their iniquity to remembrance The Hebrew is Mazcir gnavon or avon which Montanus renders Commone factor iniquitatis the remembrancer of iniquity The Vulgar hath it docentes iniquitatem teaching iniquity and so refer it to the Egyptians who being familiar with the Jews taught them to do evil but the words refer to confidence which brought their iniquity to remembrance