Chapter 6

Centuries passed and it seemed as if Ezekiel's prophecy concerning Tyre's complete overthrow would remain unfulfilled. It was about 240 years after when the literal fulfillment of this prophecy was accomplished. Alexander the Great came against the city built on the island. After seven months the city was taken by means of a mole, by which the forces of Alexander could enter the city. In constructing this mole, Alexander made use of the ruins of the old city. The stones, timber and the very dust of the destroyed city was laid into the sea to erect the causeway which accomplished the utter ruin of the wealthy city. And thus Ezekiel's prophecy was fulfilled. "And they shall lay thy stones and thy timber and thy dust in the midst of the water." The complete end of Tyrus had come. "And thou shalt be no more, though thou be sought for, yet shalt thou never be found again" (verse 21). So completely was the work done by Alexander, depositing the debris of the ruins of Tyrus on the mainland into the sea, that its exact site will remain undeterminable. And Alexander the Great fulfilled still another prophecy. Before he came on his mission, directed by God, to make an end of the proud and wicked city, Zechariah, the great post-exilic prophet, had once more announced the fate of Tyrus. "And Tyrus," said the Lord through Zechariah, "did build herself a stronghold, and heaped up silver as the dust, and fine gold as the ruin of the sheets." This was after Nebuchadnezzar had destroyed the Tyrus on the mainland and she became the great island city. "Thus," said Zechariah, "behold, the Lord will cast her out, and He will smite her power in the sea, and she shall be devoured with fire" (Zech. ix:3-4). Alexander did this; he laid proud Tyrus in ashes.

What an evidence that all these words are the Word of God! God looks to the fulfillment of all He revealed to His prophets. It may appear often as if visions were in vain and prophecies remain unaccomplished. God does not need to be in a hurry; He can afford to take His time. But finally every prophecy contained in the Holy Scriptures will be fulfilled. Proud and boasting, like Tyrus, are the great nations of our age. Wealth and luxuries are seen on all sides and with it moral evil and every form of wickedness. Judgment is surely in store for the nations that forget God. As we know from the book of Revelation this present age will culminate in the formation of Babylon the Great. Much in Revelation xviii reminds us of Tyrus in this chapter of Ezekiel and the next chapter.

II. The Effect of Tyre's Fall and the Lamentation.

Thus saith the Lord God to Tyrus; shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee. When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more; though thou be sought for, yet shalt thou never be found again, saith the Lord God (verses 15-21).

The isles and the princes of the sea were deeply affected by her fall and overthrow. The princes came down from their thrones and laid away their robes and trembled at every moment. The lamentation they took up is on account of the destruction of the renowned city. In Revelation xviii we have a similar lament over the final Babylon, the end in judgment of a godless, materialistic civilization. (See Rev. xviii:9-19). Verses 19-20 give a description of the descent of Tyre into the pit. "When I shall make thee desolate, like the cities that are not inhabited; when I shall bring up the deep unto thee, and great waters shall cover thee; when I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living." The last sentence, which is a promise of glory, can only refer to the coming glory of the earthly Zion, the glory in store for Israel. Boasting, proud Tyrus is laid in the dust; her site completely blotted out. Other nations who hate Israel and continue in the wickedness of those ancient nations will also be broken to pieces, but Zion has a future of glory. When the time of the judgment of the nations comes God will set glory in Israel's land through the coming of the King of Glory. We have already pointed out the literal and startling fulfilment of the last verse of this chapter.

"The word of the Lord came unto me, saying, Now, thou son of man, take up a lamentation for Tyrus." It is an interesting description of the world-wide commerce and glory of this once-proud world-city, which is given in this chapter. "Sic transit gloria mundi"—thus passeth the glory of the world; nothing but ruins instead of the wicked mistress of the sea; yea, her very site is no longer known. And what her glory was and how it passed away under divine displeasure is made known through the inspired prophet. Ezekiel certainly never saw Tyrus, nor did he have probably any knowledge of her grandeur, her great wealth and far-reaching commerce. But he was Jehovah's mouthpiece who put into his lips and pen all these words.

I. The Glory of Tyrus.

The word of the Lord came again unto me, saying, Now, thou Son of man, take up a lamentation for Tyrus. And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, "I am of perfect beauty." Thy borders are in the midst of the seas, thy builders have perfected thy beauty. They have made all thy ship boards of fir trees of Senir: they have taken cedars from Lebanon to make masts for thee. Of the oaks of Bashan have they made thine oars; the company of the Ashurites have made thy benches of ivory, brought out of the isles of Chittim. Fine linen with broidered work from Egypt was that which thou spreadest forth to be thy sail; blue and purple from the isles of Elisha was that which covered thee. The inhabitants of Zidon and Arvad were thy mariners: thy wise men, O Tyrus, that were in thee, were thy pilots. The ancients of Gebal and the wise men thereof were in thee thy calkers; all the ships of the sea with their mariners were in thee to occupy thy merchandise. They of Persia and of Lud and of Phut were in thine army, thy men of war: they hanged the shield and helmet in thee, they set forth thy comeliness. The men of Arvad with thine army were upon thy wallsround about, and the Gammadims were in thy towers: they hanged their shields upon thy walls round about; they have made thy beauty perfect (verses 3-15).

The great city had her situation at the entry of the sea and was the trader for the people of many isles. Lifted up with pride, the powerful city boasted of perfect beauty. "O Tyrus, thou has said, I am of perfect beauty." Beginning with the fourth verse, we have a description of her as a monster ship. The borders in the midst of the seas, the builders perfecting her beauty. The shipboards, the masts and the oars from the oaks of Bashan are mentioned. The Ashurites made benches of ivory for this ship; the ivory was brought from the isles of Chittim (Cyprus, etc.). Fine linen and broidered work from Egypt she spread for sail. The inhabitants of Zidon and Arvad were the sailors and her wise men pilots. It is all in the form of an allegory. Tyrus also had an army gathered from different nations.

Tarshish was thy merchant by reason of the multitude of all kinds of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchandiseof Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas (verses 16-25).

The commerce of Tyrus is next vividly described. The description begins with Tarshish, then of great renown, and ends with mentioning the ships of Tarshish. And what are the articles of commerce mentioned? Silver, iron, tin, lead, slaves, vessels of brass, horses and mules. Then there were horns of ivory and ebony; emeralds, purple and broidered work, fine linen, coral and agate. Wheat of Minni and Pannag, honey, oil and balm; wine of Helbon and white wool. Then follow other articles of commerce: bright iron, cassia, calamus and precious cloths for chariots. They also traded in live stock: lambs and rams, and goats, besides spices, precious stones, gold chests of rich apparel, etc. Thus she was replenished and made glorious in the midst of the seas. Another world-city or system is described in the last book of the Bible, Babylon the great; the articles of her world-wide commerce are also given (Rev. xviii:12-13); it is much like the commerce of ancient Tyrus. Tyrus is a picture of a great world-city: rich, increased in goods, enjoying prosperity and filled with pride. As she passed away with all her glory, so others have crumbled into dust. Equally so will this present Godless civilization, culminating in Babylon the great, pass away under the judgment-stroke of God (Rev. xviii:15-19).

II. The Description of the Fall of Tyrus.

Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thyfairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, 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 ruin. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying. What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fail. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more (verses 26-30).

The description of Tyrus as a ship as given in the first part of this chapter is here maintained. Tyrus is to be shipwrecked. The east wind is Nebuchadnezzar, who came against the proud city to accomplish part of her ruin; and Alexander the Great, as we saw in our previous study, completed the work. A comparison with Revelation xviii will bring out the striking correspondency. When finally Babylon the great falls, that coming religious-commercial world-system, with Rome as a center, her fall and desolation, will surely be greater than the fall of Tyrus. For this all is rapidly preparing.

The greater part of this chapter is also devoted to Tyrus. This concluding prophecy about Tyrus is the most interesting. It concerns the proud ruler of that city, who is called Prince and also King. But this ruler as Prince and King is typical of another and more sinister being as we learn from this chapter. Tyrus with its earthly glory, wealth and pride, as pointed out in the previous expositions, is the type of the glory of the world, the commercial glory and all connected with it, and clearly foreshadows the final great commercial world-system, Babylon the Great. Inasmuch then as Tyrus foreshadows this, its proud and wicked King is typical of the prince of this world, the one who fell by pride and who is the ruler and god of this age. As the prince of this world he showed to the Lord Jesus Christ all the kingdoms of the world and their glory, and offered all to the Lord. This sinister being and his coming masterpiece, the Antichrist, who is to rule during the end of this age on the earth, are foreshadowed in a striking way in the ruler of Tyrus.

I. The Prince of Tyrus, his Pride and his Doom.

The word of the Lord came again unto me, saying: Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a god, I sit in the set of God, in the midst of the seas, yet thou art a man, and not God, though thou set thine heart as the heart of God: Behold thou art wiser than Daniel; there is no secret that they can hide from thee. With thy wisdom and with thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasures. By thy great wisdom and by thy traffic thou hast increased thy riches, and thine heart is lifted up because of thy riches. Therefore thus saith the Lord God; Because thou hast set thine heart as the heart of God; Behold therefore, I will bring strangers upon thee, the terrible of the nations, and they shall draw their swordsagainst the beauty of thy wisdom, and they shall defile thy brightness. They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas. Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man and no god, in the hand of him that slayeth thee. Thou shalt die the deaths of the uncircumcised by the hand of strangers; for I have spoken it, saith the Lord God (verses 1-10.)

The Prince of Tyrus who ruled in the days of Ezekiel was, according to the Jewish historian Josephus, Ithobalus, called in the Phoenecian annals Ithobaal II. The description of this character tells us that he was the consummation of the pride and wealth of Tyrus; the awful pride of that city was headed up in him. His heart was so lifted up that he claimed to be a god and that he occupied the seat of God. He also boasted of wisdom greater than the wisdom of Daniel, the captive in Babylon. By his cunning and wisdom, as well as by traffic, he had heaped up riches, and because of these riches he became still more lifted up. Like the prosperous and wealthy king of Babylon, Nebuchadnezzar, who gloried in his achievements by saying, "Is not this great Babylon, that I have built for the house of the Kingdom by the might of my power, and for the honor of my majesty" (Dan. iv:30), the Prince of Tyrus boasted in arrogant pride. Through the prophet, his doom is announced. The Lord God reckons with him, "because thou hast set thine heart as the heart of God." He would bring nations against him and his city, and "they shall bring thee down to the pit, and thou shall die the deaths of them that are slain in the heart of the seas." Instead of having endless being as a god he would die a sudden and violent death. He should die the death of the uncircumcised, typifying vile and wicked men who are far away from God; dying deaths, which means a physical death and that which follows the wicked after death, an eternal separation from God, with conscious punishment.

The language used in describing the Prince of Tyrus isused elsewhere in the Word of God to describe another one, who is yet to come. We mean the personal Antichrist, the man of sin. The marks of this coming one, Satan's great counterfeit and masterpiece, are always pride, self-exaltation. Daniel describes him in the following words: "And the King shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods"[18](Dan. xi:36). In the New Testament the coming Antichrist is pictured as follows: "Who opposeth and exalteth himself above all that is called God or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God" (2 Thess. ii:4). Comparing these statements with what is said of the Prince of Tyrus we see at once the similarity. The political head of the final form of the times of the Gentiles, the ten Kingdom Empires, the Roman Empire revived, is described in very much the same way. The man that made the earth to tremble, that did shake the Kingdoms (Isaiah xiv:16) said in his heart, "I will ascend into heaven, I will exalt my throne above the stars of God ... I will be like the Most High" (Is. xiv:13-14). Here is the same characteristic, a God-defying pride. This has led many expositors to call both of these persons, the wicked actors during the end of the age, the Antichrist. But the one is the head of the Roman Empire, the Prince that shall come; the other is the Antichrist, the beast out of the earth (Rev. xiii:11). Both work together under Satan's control and are energized by Satan, therefore they manifest thesame characteristics. It is evident that the ruler of Tyrus as Prince foreshadows the coming Antichrist, and we have to see next the significance that the ruler of Tyrus is addressed as King and the one who stands behind him.

II. The Lamentations over the King of Tyrus.

Moreover the word of the Lord came unto me, saying, Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Thou art the anointed cherub that covereth; and I have set thee so; thou was upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire. Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee. Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more (verses 11-19).

The Prince and the King are identical, and not different persons as some say. But what is said now of the ruler of Tyrus as king could never be said of a mere human being. Hardly any of the descriptions given in these verses can be applied to the heathen King of Tyrus. The description fits another being, the person who was originally the greatestand most beautiful creature of God, but has become a fallen creature and the enemy of God. In one word, it is Satan in his original greatness and in his fall who is revealed in connection with the King of Tyrus. Satan was the power behind the throne of the Tyrian King, as Satan is still the god of this age who controls the kingdoms of the world. Inasmuch, then, as Tyrus is a type of the commercial glory of the world, its wealth and pride, foreshadowing the final great world-city or world-system, Babylon, the ruler of Tyrus, spoken of as Prince, foreshadows the Antichrist, while as King, Satan himself stands behind him as the domineering power. The descriptions given of Satan as an unfallen being, show that he was originally a marvelous being, full of wisdom and perfect in beauty. From Jude's epistle we learn that even Michael still recognized in him the grandeur of his unfallen past and did not bring a railing accusation against him (Jude verses 8-10). He was in Eden, the garden of God, and every precious stone was his covering. It is a description of Satan's original place and of his great beauty. Furthermore, he was the anointed cherub that covereth; the Lord had set him to be this. As the anointed, divinely chosen cherub he held an exalted position in connection with the government of the throne of God.[19]Everything shows that this majestic creature possessed a place of great dignity, being "upon the holy mountain of God," walking up and down in the midst of the stones of fire, he was ever present and moving about in the fiery glory of a holy and righteous God. "Thou was perfect in thy ways from the day that thou wast created till unrighteousness was found in thee." Surely the first part of this verse could never apply to the King of Tyrus nor to any other human;it is a picture of the unfallen glorious creature of God. But unrighteousness was found in him. He sinned, and as a result divine sentence is pronounced upon him. Yet this sentence in verse 16 is not yet executed. He is not yet cast out in the fullest sense, nor bruised completely, nor is he in the lake of fire. All this is future. God in His all-wise purpose delays the complete execution of this judgment. But the day will come when he, who walked once in the presence of the glory of God, in the midst of the stones of fire, will be cast into the lake of fire, his eternal abode. What was his sin? "Thy heart was lifted up because of thy beauty; thou has corrupted thy wisdom by reason of thy brightness." He became puffed up, lifted up with pride (1 Tim. iii:6) on account of his own beauty and brightness. There can be no question, but the person so closely linked with the King of Tyrus is Satan. The passage contains one of the most interesting revelations we have in the Bible on the person and dignity of that fallen being. Verses 18 and 19 show that the King is in view and the fate of his city Tyrus: "I have turned thee to ashes upon the earth in the sight of all them that behold thee."

III. A Prophecy Concerning Zidon.

Again the word of the Lord came unto me saying: Son of man, set thy face against Zidon, and prophesy against it. And say, Thus saith the Lord God; Behold, I am against thee, O Zidon; and I will be glorified in the midst of thee: and they shall know that I am the Lord, when I shall have executed judgments in her, and shall be sanctified in her. For I will send into her pestilence, and blood into her streets; and the wounded shall be judged in the midst of her by the sword upon her on every side; and they shall know that I am the Lord. And there shall be no more a pricking brier unto the house of Israel, nor any grieving thorn of all that are round about them, that despiseth them; and they shall know that I am the Lord God. Thus saith the Lord God; When I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the heathen, then shallthey dwell in their land that I have given to my servant Jacob. And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am the Lord (verses 20-26).

Zidon (or Sidon) was situated twenty miles north of Tyrus. Like Tyrus she was built offshore on island rocks. For many years Zidon was even more prominent and prosperous than Tyrus. She was burnt after a revolt against Artaxerxes Ochus, 351 B. C., but later rebuilt. See its mention in the New Testament in Mark iii:8, vii:24. Jehovah announces that He would execute judgments in Zidon and thus be glorified and sanctified in her. When a holy God deals in judgments with sin, with individuals and nations, He maintains thereby His holy character. He is light in whom there is no darkness at all and a consuming fire. It has been said that there is no special transgression mentioned why Zidon should be judged. No doubt she was as proud as her sister city Tyrus. But verse 24 tells us the reason; she was a pricking brier to the house of Israel. She sinned against her neighbor, the people of God, and for that judgment came on her. And so can present-day nations not escape judgment for their sins against the Jews. The last two verses are a prophecy relating to Israel's restoration. Needless to say up to this time their restoration has not taken place. The time is given when it will come, when the Lord executes judgment upon the nations. When our Lord comes again these judgments will fall. And how near all this must be when we behold nations filling full the measure of their wickedness and the Jews as a suffering people with faces turned towards their homeland.

The predictions about Tyrus and Zidon are followed by the prophecies against Egypt. These prophecies are of even greater interest than those preceding. First Pharaoh and Egypt are addressed; the coming judgment and the desolation of the land is announced. A restoration after forty years is promised when the captivity of Egypt is to be brought again; but the former glory will be departed and Egypt's decline, to be the basest of the kingdoms, is predicted. The King of Babylon is announced as the conqueror of Egypt (chapter xxix). In chapter xxx the destruction of Egypt, her people and her allies, is vividly described; at the close of this chapter the defeat of Pharaoh by Nebuchadnezzar is predicted. In chapter xxxi the King of Egypt is described as a mighty cedar; its fall is foretold as well as the effect of Pharaoh's fall among the nations. Chapter xxxii contains a lamentation over the King of Egypt. In the second half of this chapter, the concluding section of these prophecies against Egypt, we find a solemn dirge over the doomed people. The unseen regions are unveiled and those who enjoyed earthly honors and glory are seen in the place of dishonor, misery and shame.

I. The Prediction of Egypt's Desolation.

In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, 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. And I will leavethee thrown into the wilderness, 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 fowls of the heaven. And all the inhabitants of Egypt shall know that I am the Lord, because they have been a staff of reed to the house of Israel. When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand. Therefore thus saith the Lord God; Behold, I will bring a sword upon thee, and cut off man and beast out of thee. And the land of Egypt shall be desolate and waste; and they shall know that I am the Lord: because he hath said, The river is mine, and I have made it. Behold, therefore I am against thee, and against thy rivers, and I will make the land of Egypt utterly waste and desolate, from the tower of Syene even unto the border of Ethiopia. No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years. And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries (verses 1-12).

The King of Egypt addressed in this prophecy was Pharaoh-Hophra, called in Greek, Apries. He was the grandson of Pharaoh-Necho who defeated King Josiah at Meggido (2 Chronicles xxxv:20-27). King Zedekiah of Judah expected help and relief from Pharaoh-Hophra, when Jerusalem was besieged. The Egyptian army under Hophra advanced through Phoenicia and forced the Chaldeans to raise the siege of Jerusalem (Jer. xxxvii:5-7). But the relief was only temporary, for the Egyptian army had to retire. The prophet Jeremiah announced also the doom of Hophra, associating it with Zedekiah's doom: "Thus saith the Lord, Behold, I will give Pharaoh-Hophra, King of Egypt, into the hands of his enemies, and into the hand of them that seek his life; as I gave Zedekiah, King of Judah, into the hand of Nebuchadnezzar, King of Babylon, his enemy, and that sought his life" (Jer. xliv:30).

Here he is called "the great dragon that lieth in the midst of his rivers." He boasts, "My river is mine own and I have made it for myself." The river Nile, with its different branches is meant. Pharaoh is compared to a sea monster, which probably means the crocodile, worshipped by the Egyptians; it was symbolical of power and pride.[20]But the word "dragon" also reminds us of Satan who is called twelve times in the Book of Revelation the dragon. As we learned from the previous chapter, behind the King of Tyrus stood Satan as master of the great city, and the same being, the dragon, controlled also Pharaoh-Hophra and the land of Egypt. The dragon was worshipped by many ancient nations and is still today the emblem of the Chinese Empire. And the same ungodly self-exaltation which characterized Tyrus and its king, which led to its overthrow and judgment, was shared by the King of Egypt. Proud and blasphemous were his words that he had made the river for himself; he defied God and refused to own his power. Therefore, his judgment is announced which would not alone strike him but all the other inhabitants of the land and all who looked to Egypt for help. "I will leave thee thrown into the wilderness, thee and all the fish of thy rivers (the people of the land); thou shalt fall upon the open field; thou shalt not be brought together nor gathered. I have given thee for meat to the beasts of the field and to the fowls of the heaven." It is a striking allegory. In verses 6 and 7 Israel's sin is mentioned when the people of God turned to this wicked land for help, the land where their forefathers had groaned and suffered such cruelty. Isaiah had solemnly warned against such an alliance (Isaiah xxx:6-7; xxxi:3) and so had Jeremiah (Jer. ii:36; xxxvii:7). Interesting it is to find that the same illustrationof disaster for Israel by trusting in Egypt had been used by the Assyrian officer in addressing Hezekiah: "Now, behold, thou trustest upon the staff of this bruised reed, upon Egypt, on which, if a man lean, it will go into his hand, and pierce it; so is Pharaoh, King of Egypt, unto all that trust on him" (2 Kings xviii:21). And so it was. Egypt gave no help to Israel and only wounded them grievously as a staff which breaks under the weight of him who leaneth upon it—breaks and pierces the hand. Whenever God's people turn to Egypt (the type of the world) for help and form ungodly alliances they do so to their own hurt and shame.

Then follows the explanation of the allegory and, once more, the reason of the coming desolation of Egypt is stated, because the proud King had said, "The river is mine, and I have made it." The entire land of Egypt was to be wasted from one end to the other. It was to become desolate and for the period of forty years it was not to be inhabited. "And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years, and I will scatter the Egyptians among the nations, and will disperse them through the countries" (verse 12).

But have these predictions been fulfilled? Did Egypt pass through a period of forty years' desolation and did a restoration take place after the forty years? Critics claim that these predictions were never literally fulfilled and that Nebuchadnezzar did not invade Egypt during the reign of Hophra. They point to the historical evidence that Amasis followed Hophra as King of Egypt, and under his reign Egypt was in a very flourishing condition. The historian, Herodotus, gives this information and it is fully confirmed by Egyptian records on monuments. But did the prophet Ezekiel predict that Egypt should be invaded by Nebuchadnezzar during the reign of Pharaoh-Hophra? He predictsthat Nebuchadnezzar should conquer Egypt, but the critics have made a serious blunder by overlooking the date of the prophecy in which Nebuchadnezzar's invasion is announced. The chapter under our consideration begins with a definite date. It was in the tenth year when he received the message concerning Hophra; but it was seventeen years later when Nebuchadnezzar's invasion was predicted, in the twenty-seventh year (verse 17). Hophra's doom and the desolation of Egypt was first announced, but the fulfillment came years later. Ezekiel does not state that Hophra should be slain by Nebuchadnezzar, nor does Jeremiah predict this (Jeremiah xliv:30). Hophra was dethroned by Amasis and later slain.

II. Egypt's Restoration and Future as a Kingdom.

Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: and I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. It shall be the basest of the kingdoms, neither shall it exalt itself any more above the nations: for I will diminish them, that they shall no more rule over the nations. And it shall be no more the confidence of the house of Israel, which bringeth their iniquity to remembrance, when they shall look after them: but they shall know that I am the Lord God (verses 13-16).

The future of Egypt after its desolation of forty years is revealed in this paragraph. Nebuchadnezzar's conquest of Egypt follows in the next paragraph. The forty years of desolation, during which the Egyptians were dispersed in different countries are difficult to locate historically. Some apply them altogether to the future. B. W. Newton, in his "Babylon and Egypt," claims that all this will be accomplished in the future. We quote his words: "It will be fearfully smitten; and for forty years after the Millennium has commenced, it will be utterly desolate. No foot of man shall pass through it, nor foot of beast shall pass through it,neither shall it be inhabited forty years (Ezekiel xxix:11). But, finally, it shall be revived, and together with Israel and Assyria shall receive that wondrous blessing which the concluding verses of the nineteenth of Isaiah describe."[21]That Egypt will have a future of blessing no careful student of the prophetic Word will deny. Isaiah xix shows its future history, both in judgment and in blessing. Yet the prediction of Ezekiel that Egypt after the forty years of desolation should be the basest of all kingdoms and shall have no more rule, but be in a diminished condition, excludes the application of this prophecy to the coming Millennium. Egypt had such a period of forty years' devastation, though the exact history of it may not be known to us. Prophecy is not learned by historical events, but history is revealed in prophecy. We believe prophecies, not because history has measured up to them, but we believe them because they are the inerrant Word of God. After Egypt's sorrowful forty years' experience and dispersion, this proud country went into a steady decline, and the Word of God was literally fulfilled when it became the basest of kingdoms, so that Israel put confidence no longer in Egypt. After Nebuchadnezzar's raid, Egypt declined and sank lower still under the Persians and the Ptolemies, until she became the granary of Rome. And this degradation has continued throughout the centuries of this age so that Egypt is literally the basest of the kingdoms.[22]That she will play her part in the future at the close of our age we learn from Daniel's prophecy (Dan. xi:36-45). Egypt will rise into prominence ere long in connection with the present day world conflict.

III. The Conquest of Nebuchadnezzar.

And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald and every shoulder was peeled: yet he had no wages, nor his army, for Tyrus, for the service that he had served against it. Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadnezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labor wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord (verses 17-21).

As already stated, this prophecy is dated seventeen years after the general prediction of Egypt's judgment. That Nebuchadnezzar invaded Egypt after he came against Tyrus is mentioned by Josephus the Jewish historian and also by an Assyrian inscription which gives the record of this campaign as having taken place in the thirty-seventh year of the reign of Nebuchadnezzar.[23]Nothing is said of desolation and captivity in this later prophecy concerning Egypt's conquest. Critics claim that Ezekiel had made a mistake in his former prediction. We quote from the New Century Bible: "Ezekiel evidently saw that his former prophecy was mistaken, and he now expected the defeat, though not necessarily the utter destruction, of Egypt. The difference in detail is noticeable between these verses and the prophecy on Egypt seventeen years earlier." But Ezekiel was not mistaken. There was no need of repeating the predicteddesolation of Egypt; Nebuchadnezzar executed the work of judgment. He suffered, evidently, disappointment in the siege of Tyrus, the immense wealth of that city he could not touch. And, as he did not get wages from Tyrus, nor for his great army, the Lord, whose instrument in judgment the King of Babylon was, gave him Egypt. Here Nebuchadnezzar found great spoil and vast treasures, which, according to divine appointment, were the wages for his army. When this took place, there came an unrecorded revival in Israel and the prophet gave his message in the midst of them.

The destruction of Egypt and her allies is now revealed to the prophet. It is a remarkable prophecy for the predictions concerning the humiliation and desolation of Egypt, the once powerful nation of culture, have found a most interesting fulfillment. The leading cities of Egypt are mentioned, which have long ago been wasted and their magnificent temples have crumbled into dust. In the second half of this chapter the King of Babylon as the executioner of the decrees of God is seen. The sword of judgment was put into Nebuchadnezzar's hand by God, so that he might stretch it out upon the land of Egypt.

I. The Desolation of Egypt and her Allies.

The word of the Lord came again unto me saying: Son of man prophesy and say, Thus saith the Lord God; Howl ye, alas for the day! For the day is near, even the day of the Lord is near, a cloudy day; it shall be the time of the heathen. And the sword shall come upon Egypt, and great pain shall be in Ethiopia, when the slain shall fall in Egypt, and they shall take away her multitude, and her foundations shall be broken down. Ethiopia, and Libya, and Lydia, and all the mingled people, and Chub, and the menof the land that is in league, shall fall with them by the sword. Thus saith the Lord; They also that uphold Egypt shall fall; and the pride of her power shall come down: from the tower of Syene shall they fall in it by the sword, saith the Lord God. And they shall be desolate in the midst of the countries that are desolate, and her cities shall be in the midst of the cities that are wasted. And they shall know that I am the Lord, when I have set a fire in Egypt, and when all her helpers shall be destroyed. In that day shall messengers go forth from me in ships to make the careless Ethiopians afraid, and great pain shall come upon them, as in the day of Egypt: for, lo, it cometh. Thus saith the Lord God: I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar, king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked; and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it (verses 1-13).

The prophet's first utterance is concerning the day. "Howl ye! Alas for the day! For the day is near,[24]even the day of the Lord is near, a cloudy day; it shall be the time of the Gentiles." What day is this? Other prophets mention the day of Jehovah as a day of judgment and wrath when the Lord will deal in His righteousness with the nations of the earth. See Isaiah ii; xiii:6, 9; Joel i:15; ii:1, 11; iii:14; Amos v:18, 20; Obad. 15; Zeph. i:7, 14; Zech. xiv:1, etc. This day in its final meaning is the day on which the Lord Jesus Christ will be visibly revealed from heaven. It is mentioned in the New Testament in 1 Thess. v:2; 2 Thess. ii:2 (where "day of Christ" should be rendered "day of the Lord") and 2 Peter iii:10. This day will bring "man's day" to a close and usher in a new age, when righteousness shall reign as grace reigns now. This day of comingjudgment of all nations is seen also here in a prophetic perspective. All previous judgments of nations as announced by God's prophets, nations which sinned against Israel the chosen people, foreshadowtheone great day, when the times of the Gentiles end in the revealed manner (Dan. ii:34; vii:10-14). What came upon Egypt in the past through divine judgment will happen to the Gentile nations in the future at the close of our age, "when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ" (2 Thess. i:7-8). Ever since the times of the Gentiles began with Nebuchadnezzar the divinely appointed head (Jeremiah xxvii:4-8) this day of the Lord has been drawing near, till now with the stupendous present day events, we can see this day rapidly approaching.

The sword was to fall upon Egypt as well as upon Ethiopia, Libya and Lydia (Hebrew: Phut and Lud, see xxvii:10), and all others who were in league with them. Her foundations were to be broken down and the pride of her power shall come down. All this has come to pass and for many centuries the once powerful and proud Egypt has thus been broken down. From Migdol to Syene (not from the tower of Syene) were they to fall by the sword of the Lord. Verse 7 shows the wide sweep of the judgment, covering the surrounding countries. "And they shall be desolate in the midst of the countries that are desolate, and her cities shall be in the midst of the cities that are wasted." Their desolation was to be a desolation in the midst of desolations. It has come literally true. The surrounding countries shared the desolation of the land itself. She has been rightly called "the land of ruins," a vast burial place of the art, architecture and glory of the past, and her present towns (except Alexandria which cannot be reckoned among theancient cities, as it was unknown to the Pharaohs) are, as it were, dwellings among the tombs.

Another remarkable prophecy is found in verse 12: "And I will make the rivers dry, and sell the land into the hand of the wicked, and all that is therein, by the hand of strangers. I the Lord have spoken it." Isaiah also predicted, "The waters shall fail from the sea and the river shall be wasted and become dry" (Isaiah xix:5). The rivers are evidently the many arms of the Nile forming the Delta. This is the case today, and has been so in past centuries, and the arms of the Nile, instead of flowing in their original courses have become ill-smelling pools and marshes. And so was the land sold into the hand of the wicked. Untold sufferings, slavery, outrages of many kinds has been the record of Egypt in its past history.

II. The Destruction of the Cities.

Thus saith the Lord God: I will also destroy the idols, and I will cause their images to cease out of Noph; and there shall be no more a prince of the land of Egypt; and I will put a fear in the land of Egypt. And I will make Pathros desolate, and will set fire in Zoan, and will execute judgments in No. And I will pour my fury upon Sin, the strength of Egypt; and I will cut off the multitude of No. And I will set fire in Egypt: Sin shall have great pain, and No shall be rent asunder, and Noph shall have distresses daily. The young men of Aven and of Phi-beseth shall fall by the sword; and these cities shall go into captivity. At Tehaphnehes also the day shall be darkened, when I shall break there the yokes of Egypt: and the pomp of her strength shall cease in her: as for her, a cloud shall cover her, and her daughters shall go into captivity. Thus will I execute judgments in Egypt; and they shall know that I am the Lord (verses 13-19).

Their idols and images were to be destroyed so as to reveal their nothingness. So it was many centuries before when Israel was in the house of bondage and the power of God in judgment exposed the things which the Egyptians worshipped.Noph, which is mentioned in verse 13, is Memphis. Memphis was the prominent seat of the worship of Ptah and Apis. It was the great temple city, founded by Menes. What has become of this marvellous city with its magnificient temple structures and carved, colossal images and idols?

Abd-ul-Latif, an Arab traveller, who visited it in the thirteenth century, says: "Its ruins still offer to the eyes of the spectator a collection of wonderful works which confound the intellect, and to describe which the most eloquent man would labor in vain. The longer we look upon the scene, the higher rises the admiration it inspires; and every new glance that we cast upon the ruins reveals a new charm. Scarcely have they awakened a distinct idea in the soul of the spectator, than a still more admirable idea suggests itself; and just as you believe you have gained complete knowledge of them, at that very moment the conviction forces itself on the mind, that what you think you know is still very far from the truth."

But even the magnificent ruins, the mute witnesses of a past glory, are gone. The very site of Noph (Memphis) is now a matter of dispute. Only a few immense carved stones remain in the desert sand. Temples, idols and images are forever gone. The prophet Ezekiel knew undoubtedly of the far-famed city, its influence and power in the religious life of Egypt. How could he announce such utter ruin for that city unless the Lord had revealed it to him and put His own words into his mouth? What a great evidence prophecy is that the Bible is the Word of God! "No," mentioned three times in verses 14-16, is Thebes, the ancient capital of Egypt, called by the Greeks "Diospolis," the City of Jupiter. "No" is also mentioned by Nahum (iii:8). Her ruins bear witness of a past, indescribable splendor. The great Temple of Carnac was there. An authority saith: "The ruins of the temple ofCarnac is the largest and most splendid ruin of which, perhaps, either ancient or modern times can boast. All here is sublime, all majestic. With pain one tears oneself from Thebes. Her monuments fix the traveller's eyes and fill his mind with vast ideas. Beholding colossal figures and stately obelisks which seem to surpass human powers." What a city No, Thebes the capital, must have been! The Lord alone could foretell that it should be rent asunder. The ruins bear witness that God's message was faithfully delivered by Ezekiel. And so was fulfilled, "There shall be no more a prince out of the land of Egypt." No native prince has had complete rule over the land. The other places mentioned are Sin, which is Pelusium, now completely buried in the sand. Aven is Heliopolis, the center of the worship of Ba, the god of the sun. Pi-beseth is Bubastis, where the sacred cats were mummied, likewise a desolation now. Tehaphnehes or Daphnis also passed through the judgment. What a remarkable fulfillment of what the Lord announced through His servant Ezekiel! May we here be reminded in our solemn times that the same omniscient Lord, who knows the end from the beginning, has spoken concerning this age, now closing in its predicted apostasy. Nations today steeped in bloodshed; nations filled with covetousness and hatred; an apostate professing Christendom and the indifferent masses have written over against them the judgment-wrath of the coming King. And He who fulfilled the words spoken through Ezekiel will also fulfill every other prediction uttered by His Holy prophets and apostles.

III. The Work of Nebuchadnezzar.

And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a rollerto bind it, to make it strong to hold the sword. Therefore thus saith the Lord God: Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong, and that which was broken; and I will cause the sword to fall out of his hand. And I will scatter the Egyptians among the nations, and will disperse them through the countries. And I will strengthen the arms of the king of Babylon, and put my sword in his hand; but I will break Pharaoh's arms, and he shall groan before him with the groanings of a deadly-wounded man. But I will strengthen the arms of the king of Babylon, and the arms of Pharaoh shall fall down; and they shall know that I am the Lord, when I shall put my sword into the hand of the king of Babylon, and he shall stretch it out upon the land of Egypt. And I will scatter the Egyptians among the nations, and disperse them among the countries; and they shall know that I am the Lord (verses 20-26).

The arm of Pharaoh, King of Egypt was to be broken completely. No bandage would suffice to make it strong again to hold the sword. It was a break beyond remedy. Jeremiah had received a similar message. "Go up into Gilead, and take balm, O virgin, the daughter of Egypt, in vain shalt thou use many medicines, for thou shalt not be cured" (Jere. xlvi:11). And Jeremiah also announced that Nebuchadnezzar should be used in carrying out the overthrow of Egypt. "The word that the Lord spake to Jeremiah the prophet, how Nebuchadnezzar, King of Babylon, should come and smite the land of Egypt. Declare ye in Egypt, and publish in Migdol, and publish in Noph and in Tehaphnehes, say ye, Stand fast and prepare thee, for the sword shall devour round about thee" (Jere. xlvi:13-17). Nebuchadnezzar wielded the sword of the Lord. "And they shall know that I am the Lord, when I shall put my sword into the hand of the King of Babylon, and he shall stretch it out upon the land of Egypt." The sovereign God had not only used the King of Babylon to execute His judgments upon Jerusalem, but He had also given other lands into his hands and made him the head of the timesof the Gentiles, typified in his great dream-image by the head of gold. "And now have I given all these lands into the hand of Nebuchadnezzar, the King of Babylon my servant; and the beasts of the field have I given him also to serve him. And all nations shall serve him and his son and his son's son, until the very time of his land come, and then many nations and great Kings shall serve themselves of him" (Jere. xxvii:5-7). The times of the Gentiles are still in force, and when they end Egypt will pass through another judgment to receive afterward the blessings promised through the prophet Isaiah (Is. xix:18-25).

Two more chapters speak of the downfall and judgment of Egypt. First, the fall of Pharaoh is described in a parable and then follows the lamentations, a funeral dirge over Pharaoh. The message of the thirty-first chapter has three well defined parts. The King of Egypt, like the Assyrian of the past, is pictured as a great cedar in Lebanon. Then the fall of the tree is shown, and finally the shaking of the nations on account of his fall.

II. The Greatness and Glory of the King of Egypt.

And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs. The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. All the fowls of heaven madetheir nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chestnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him (verses 1-9).

The Lord commands the prophet to ask a question of Pharaoh and his multitude: "Whom art thou like in thy greatness?" Then the divine questioner answers and reveals the greatness and glory of Pharaoh. He uses the Assyrian in his past greatness to describe Pharaoh's greatness and glory. Some have applied the prophecy entirely to the Assyrian, as if Ezekiel spoke concerning this northern power altogether. But this is incorrect, for the Assyrian power was then no longer in existence, and the last verse of this chapter shows that Pharaoh is meant. "This Pharaoh and his multitude, saith the Lord God" (verse 18). The description of the Assyrian is given to show that Pharaoh, King of Egypt, is in greatness like the Assyrian who had been dealt with in judgment by Jehovah. The Assyrian, once so powerful and proud, is used as a solemn warning, that the King of Egypt would not be spared, but suffer the same fate. The Cedar in Lebanon is a picture of the greatness of the Assyrian and Pharaoh; its height and wide-spreading branches; its superior place among all the trees are used to symbolize both of them. The Cedar is a most majestic tree, often reaching a great height; the branches are thick and long, spreading out horizontally from the enormous trunk. The Cedar is also employed as a type of the righteous and of Israel. "The righteous shall flourish like the palm tree; he shall grow like a cedar inLebanon" (Psalm xcii:12). "His branches shall spread ... and his smell like Lebanon" (Hos. xiv:6). But here the cedar means human grandeur and national greatness, full of arrogant pride and therefore doomed to be abased. Isaiah in his sublime prophecy on the coming day of the Lord uses thus the cedars of Lebanon: "For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low. And upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan" (Isa. ii:12-13).

Of interest are the words in the sixth verse: "All the fowls of heaven made their nests in his boughs." The same statement is made in the dream of Nebuchadnezzar, in which the King of Babylon had seen a great tree, "and the fowls of heaven dwelt in the boughs thereof" (Dan. iv:12). And our Lord spoke a parable of the mustard seed which became a tree "so that the birds of the air come and lodge in the branches thereof" (Matt. xiii:32). The fowls mean peoples who associated with Assyria, Egypt and the King of Babylon, while these powers became proud and lifted up. The mustard tree in the parable of our Lord represents the development of Gentile-Christendom as an earthly institution and organization, lifted up like a big tree, and the birds which find shelter there are the symbols of the unclean, the unsaved masses, nominally professing Christians. And God who dealt with the Assyrians, with the King of Egypt, God, who humbled Nebuchadnezzar, will yet deal in His coming great judgments with the Gentile nations of today for their pride and wickedness, as well as with Christendom.

II. The Fall and Desolation of the Tree.

Therefore thus saith the Lord God; Because thou hast lifted up thyself in height, and he hath shot up his top among the thickboughs, and his heart is lifted up in his height; I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness. And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the rivers of the land; and all the people of the earth are gone down from his shadow, and have left him. Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches: To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit (verses 10-14).

Judgment came upon Assyria and was also soon to fall upon Egypt because they were lifted up and defied God. "Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height, I have therefore delivered him into the hand of the mighty one of the nations; he shall surely deal with him; I have driven him out for his wickedness." Behind these nations of the past stood, as we saw in connection with the King of Tyrus (chap. xxviii), the dark shadow of the enemy of God. He is still the master over the nations which act at the close of the times of the Gentiles. Satan's crime is that he was and is lifted up with pride. He fell because he said, "I will ascend into heaven, I will exalt my throne above the stars of God ... I will ascend above the heights of the clouds; I will be like the most High" (Isa. xiv:13-14). And this awful being, the prince of this world, the god of this age, who domineers still over the kingdoms of this world, till he is dethroned by the coming of the Lord, has led in the past and still leads nations into ruin and ripens them for divine judgment through pride and what goes with it, defiance of God. Todayour boasting, proud, lifted up and God-defiant age, an age which rejects God's best, the Gospel of His Son, is rapidly approaching the threatened judgment, a judgment far more severe than those which overtook Assyria and Egypt.

The one mentioned as "the mighty one of the nations" is Nebuchadnezzar, whom God used to bring judgment upon Egypt, as we learned from the previous chapters. He was the golden head of the image which represents the times of the Gentiles, which may soon take on their final form, the ten kingdoms in the revived Roman Empire (Dan. ii). Nebuchadnezzar also became lifted up and God humbled him for seven years, as God will yet humble the nations of Christendom.[25]And the judgments of the past, upon Assyria and others is to be a warning to others "to the end that none of all the trees by the waters exalt themselves for their height" (verse 13). But who among the nations is wise and heeds the warnings of God's holy Word? See also Rom. xi:16-24, where Christendom is warned not to boast and not to be high minded.

III. The Overthrow and the Consternation among the Nations as the result of Egypt's fall.

Thus saith the Lord God; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him. I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus likein glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: "thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God" (verses 15-18).

The word "hell," mentioned several times in this paragraph does not mean the lake of fire, the final and eternal abode of the wicked, but the word is "sheol," the abode of the dead, the unknown regions. It does not mean the grave, for which there is another word used in the Hebrew. The grave receives the bodies; but the immaterial part of man, that which has endless being, goes to Sheol, a word which expresses the unseen and unknown. To sheol the wicked and the nations who forget God have been turned (Psalm ix:17) to await their final doom as revealed in Rev. xx:11-15. The fate of Assyria as well as of Egypt inspired the surrounding nations with fear; these nations are mentioned under the figure of trees, "and all the trees of the field mourned for him." The nations shook with terror when the powerful world-power was stripped of all its greatness and passed away. And when Assyria came into sheol and also Egypt, they found other nations there. These are mentioned by the term "all the trees of Eden, the choice and best of Lebanon, all that drink water." These terms are symbolical of human greatness, glory and prosperity. And these once powerful and prosperous nations were "comforted" to find that even Pharaoh would share their fate and the fate of Assyria. It shows that the disembodied state in sheol is not an unconscious state, but one of consciousness. The next chapter, the final one on Egypt's judgment and fate will show us more of this.

The final prophecy of this section was given almost two years after the message of the previous chapter and about eighteen months after the fall of Jerusalem. First Ezekiel is told to take up a lamentation for Pharaoh and announce for the last time the work of judgment by the sword of the King of Babylon. After that follows another wail, a solemn dirge, over the Egyptian multitudes which have passed into sheol. It is a vivid description of sheol and those who have descended there. This conclusive prophecy was uttered by the prophet a few days after the lamentation over Pharaoh.

I. The Lamentation Over Pharaoh.

And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouldedst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Then will I leave thee upon the land, I will cast thee forth upon the open field, and will cause all the fowls of the heaven to remain upon thee, and I will fill the beasts of the whole earth with thee. And I will lay thy flesh upon the mountains, and fill the valleys with thy height. I will also water with thy blood the land wherein thou swimmest, even to the mountains; and the rivers shall be full of thee. And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light. All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord God. I will also vex the hearts of many people, when I shall bring thy destruction among the nations, into the countries which thou hast not known. Yea, Iwill make many people amazed at thee, and their kings shall be horribly afraid for thee, when I shall brandish my sword before them; and they shall tremble at every moment, every man for his own life, in the day of thy fall (verses 1-10).

Pharaoh is addressed as a young lion among the nations. Some have rendered it "a lion of the nations is upon thee," applying it to Nebuchadnezzar; but this is only a paraphrase and not warranted by the Hebrew text. He is also compared again to the dragon or crocodile.[26](See xxix:3). What the crocodile does in the rivers and waters, troubling them and stirring up the dirt, fouling the rivers, Pharaoh had done among the nations. And now his wicked doings would be arrested; a net would be spread over him with a company of many peoples, who would bring him out of his dominion like a crocodile taken out of the water. He would be cast upon the open field, "and I will cause all the fowls of the heavens to settle upon thee and I will fill the beasts of the whole earth with thee." Then the political destruction of the great land of Egypt is to be fully accomplished, here mentioned in symbolical terms, such as the darkening of the stars, the covering of the sun with a cloud and the withholding of the light from the moon. But while all this has a primary meaning as to Pharaoh and Egypt, these words of judgment also related to that which is yet, and soon to come upon this earth. Egypt is the type of the world as it lieth in the wicked one.

Nations to-day are doing what Egypt did. These nations, the final actors of the times of the Gentiles, in their inhuman, God and man defying actions, will not be permitted to go on forever. A day comes in which God will deal with them as He dealt with Egypt of old. When that day comes, the day of Jehovah, their complete overthrow will take placeas described so frequently in the prophetic Word. Then the great judgment supper of God will take place, when the fowls under heaven are called upon to gather together and feed upon the slain. There is an interesting suggestion between verse 4 of this chapter and Revelation xix:17-18. The same is true when we compare verses 7-8 with Revelation viii:12. Then read Isaiah xiii:10 and Amos viii:9; Joel iii:15 and Matthew xxiv:29. That day announced in these Scriptures and others is rapidly approaching and will bring the complete overthrow of the domineering, autocratic world-powers and the god of this age, who controls them.

II. The Final Announcement of the Sword of Nebuchadnezzar.

For thus saith the Lord God; The sword of the king of Babylon shall come upon thee. By the swords of the mighty will I cause thy multitude to fall, the terrible of the nations, all of them: and they shall spoil the pomp of Egypt, and all the multitude thereof shall be destroyed. I will destroy also all the beasts thereof from beside the great waters, neither shall the foot of man trouble them any more nor the hoofs of beasts trouble them. Then will I make their waters deep, and cause their rivers to run like oil, saith the Lord God. When I shall make the land of Egypt desolate, and the country shall be destitute of that whereof it was full, when I shall smite all them that dwell therein, then shall they know that I am the Lord. This is the lamentation wherewith they shall lament her: the daughters of the nations shall lament her: they shall lament for her, even for Egypt, and for all her multitude, saith the Lord God (verses 11-16).

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