Ezechiela 32:33 Komentarz

Still we are upon the destruction of Pharaoh and Egypt, which is wonderfully enlarged upon, and with a great deal of emphasis. When we read so very much of Egypt's ruin, no less than six several prophecies at divers times delivered concerning it, we are ready to think, Surely there is some special reason for it. And, I. Perhaps it may look as far back as the book of Genesis, where we find (Gen 15:14) that God determined to judge Egypt for oppressing his people; and, though that was in part fulfilled in the plagues of Egypt and the drowning of Pharaoh, yet, in this destruction, here foretold, those old scores were reckoned for, and that was to have its full accomplishment. II. Perhaps it may look as far forward as the book of the Revelation, where we find that the great enemy of the gospel-church, that makes war with the Lamb, is spiritually called Egypt, Rev 11:8. And, if so, the destruction of Egypt and its Pharaoh was a type of the destruction of that proud enemy; and between this prophecy of the ruin of Egypt and the prophecy of the destruction of the antichristian generation there is some analogy. We have two distinct prophecies in this chapter relating to Egypt, both in the same month, one on the 1st day, the other that day fortnight, probably both on the sabbath day. They are both lamentations, not only to signify how lamentable the fall of Egypt should be, but to intimate how much the prophet himself should lament it, from a generous principle of love to mankind. The destruction of Egypt is here represented under two similitudes: - 1. The killing of a lion, or a whale, or some such devouring creature (v. 1-16). 2. The funeral of a great commander or captain-general (v. 17-32). The two prophecies of this chapter are much of the same length.

INTRODUCTION TO EZEKIEL 32 This chapter contains two more prophecies concerning the destruction of Egypt. The date of the first is given, Eze 22:1, in which the king of Egypt is compared to a large fish taken in a net, and brought to land, and left on it, to be the prey of the fowls of the air and beasts of the field, Eze 32:2, and the ruin of that kingdom is further amplified by the casting of it on the mountains and valleys; by the land flowing with its blood; by the darkness of the heavens; by the vexation in the hearts of many people; and by the amazement of kings and nations, Eze 32:5, the means and instruments of all which will be the king of Babylon and his army, Eze 32:11, the devastation made by him, which would be such as would cause lamentation in other nations, is described, Eze 32:13, then follows the other prophecy, whose date is given, Eze 32:17, the prophet is bid to lament the fall of Egypt, which is represented under the funeral of a corpse, Eze 32:18, saluted by those gone down to the grave before, or were become desolate; which are mentioned, to assure Egypt of its destruction, Eze 32:21 as the Assyrian empire, and all its provinces, Eze 32:22, the Persians and Medes, with all their dominions, Eze 32:24, the posterity of Meshech and Tubal, or the Scythians, those warlike people, Eze 32:26, the Edomites, the princes of the north, and all the Zidonians, Eze 32:29 which would be a comfort, though a poor one to the king of Egypt and his subjects, to have such company with them, Eze 32:31.

The prophet goes on to predict the fall of the king of Egypt, under the figure of an animal of prey, such as a lion or crocodile, caught, slain, and his carcass left a prey to the fowls and wild beasts, Eze 32:1-6. The figure is then changed; and the greatness of his fall (described by the darkening of the sun, moon, and stars) strikes terror into all the surrounding nations, Eze 32:7-10. The prophet adds, that the overthrow of the then reigning Egyptian dynasty was to be effected by the instrumentality of the king of Babylon, who should leave Egypt so desolate, that its waters, (alluding to the metaphor used in the second verse), should run as pure and smooth as oil, without the foot of man or the hoof of a beast to disturb them, Eze 32:11-16. A beautiful, nervous, and concise description of a land ruined and left utterly desolate. In the remaining part of the chapter the same event is pourtrayed by one of the boldest figures ever attempted in any composition, and which at the. same time is executed with astonishing perspicuity and force. God is introduced ordering a place in the lower regions for the king of Egypt and his host, Eze 32:17, Eze 32:18. The prophet delivers his message, pronounces their fate, and commands those who buried the slain to drag him and his multitudes to the subterraneous mansions, Eze 32:19, Eze 32:20. At the tumult and commotion which this mighty work occasions, the infernal shades are represented as roused from their couches to learn the cause. They see and congratulate the king of Egypt, on his arrival among them, Eze 32:21. Pharaoh being now introduced into this immense subterraneous cavern, (see the fourteenth chapter of Isaiah, where a similar imagery is employed), the prophet leads him all around the sides of the pit; shows him the gloomy mansions of former tyrants, tells their names as he goes along; beautifully contrasts their former pomp and destructive ambition, when they were a terror to the surrounding states, with their present most abject and helpless condition; declares that all these oppressors of mankind have not only been cut off out of the land of the living, but have gone down into the grave uncircumcised, that is, they have died in their sins, and therefore shall have no resurrection to eternal life; and concludes with showing Pharaoh the place destined for him in the midst of the uncircumcised, and of them that have been slain by the sword, Eze 32:22-32. This prophetic ode may be considered as a finished model in that species of writing which is appropriated to the exciting of terror. The imagery throughout is sublime and terrible; and no reader of sensibility and taste can accompany the prophet in this funeral procession, and visit the mansions of Hades, without being impressed with a degree of awe nearly approaching to horror.

TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.