Numbers 28-30

and Embodiment of the Spirit of Carnal Pride and Self-sufficiency of the Whole State. The Fall of Zidon, the Mother City. The Restoration of Israel in Contrast with Tyre and Zidon.

Command the children of Israel, and say unto them--The repetition of several laws formerly enacted, which is made in this chapter, was seasonable and necessary, not only on account of their importance and the frequent neglect of them, but because a new generation had sprung up since their first institution and because the Israelites were about to be settled in the land where those ordinances were to be observed. My offering, and my bread--used generally for the appointed offerings, and the import of the prescription is to enforce regularity and care in their observance.

Because, &c.--repeated resumptively in Eze 28:6. The apodosis begins at Eze 28:7. "The prince of Tyrus" at the time was Ithobal, or Ithbaal II; the name implying his close connection with Baal, the Phoenician supreme god, whose representative he was. I am a god, I sit in ... seat of God ... the seas--As God sits enthroned in His heavenly citadel exempt from all injury, so I sit secure in my impregnable stronghold amidst the stormiest elements, able to control them at will, and make them subserve my interests. The language, though primarily here applied to the king of Tyre, as similar language is to the king of Babylon (Isa 14:13, 14), yet has an ulterior and fuller accomplishment in Satan and his embodiment in Antichrist (Da 7:25; 11:36, 37; 2Th 2:4; Re 13:6). This feeling of superhuman elevation in the king of Tyre was fostered by the fact that the island on which Tyre stood was called "the holy island" [Sanconiathon], being sacred to Hercules, so much so that the colonies looked up to Tyre as the mother city of their religion, as well as of their political existence. The Hebrew for "God" is El, that is, "the Mighty One." yet, &c.--keen irony. set thine heart as ... heart of God--Thou thinkest of thyself as if thou wert God.

Ezekiel ironically alludes to Ithbaal's overweening opinion of the wisdom of himself and the Tyrians, as though superior to that of Daniel, whose fame had reached even Tyre as eclipsing the Chaldean sages. "Thou art wiser," namely, in thine own opinion (Zec 9:2). no secret--namely, forgetting riches (Eze 28:4). that they can hide--that is, that can be hidden.

(Ps 62:10).

Because, &c.--resumptive of Eze 28:2.

therefore--apodosis. strangers ... terrible of the nations--the Chaldean foreigners noted for their ferocity (Eze 30:11; 31:12). against the beauty of thy wisdom--that is, against thy beautiful possessions acquired by thy wisdom on which thou pridest thyself (Eze 28:3-5). defile thy brightness--obscure the brightness of thy kingdom.

the pit--that is, the bottom of the sea; the image being that of one conquered in a sea-fight. the deaths--plural, as various kinds of deaths are meant (Jer 16:4). of them ... slain--literally, "pierced through." Such deaths as those pierced with many wounds die.

This is the burnt offering of every sabbath--There is no previous mention of a Sabbath burnt offering, which was additional to the daily sacrifices. 11-15. And in the beginnings of your months ye shall offer a burnt offering unto the Lord--These were held as sacred festivals; and though not possessing the character of solemn feasts, they were distinguished by the blowing of trumpets over the sacrifices (Nu 10:10), by the suspension of all labor except the domestic occupations of women (Am 8:5), by the celebration of public worship (2Ki 4:23), and by social or family feasts (1Sa 20:5). These observations are not prescribed in the law though they obtained in the practice of a later time. The beginning of the month was known, not by astronomical calculations, but, according to Jewish writers, by the testimony of messengers appointed to watch the first visible appearance of the new moon; and then the fact was announced through the whole country by signal-fires kindled on the mountain tops. The new-moon festivals having been common among the heathen, it is probable that an important design of their institution in Israel was to give the minds of that people a better direction; and assuming this to have been one of the objects contemplated, it will account for one of the kids being offered unto the Lord (Nu 28:15), not unto the moon, as the Egyptians and Syrians did. The Sabbath and the new moon are frequently mentioned together. 16-25. in the fourteenth day of the first month is the passover--The law for that great annual festival is given (Le 23:5), but some details are here introduced, as certain specified offerings are prescribed to be made on each of the seven days of unleavened bread [Nu 28:18-25].

yet say--that is, still say; referring to Eze 28:2. but, &c.--But thy blasphemous boastings shall be falsified, and thou shalt be shown to be but man, and not God, in the hand (at the mercy) of Him.

deaths of ... uncircumcised--that is, such a death as the uncircumcised or godless heathen deserve; and perhaps, also, such as the uncircumcised inflict, a great ignominy in the eyes of a Jew (1Sa 31:4); a fit retribution on him who had scoffed at the circumcised Jews.

sealest up the sum--literally, "Thou art the one sealing the sum of perfection." A thing is sealed when completed (Da 9:24). "The sum" implies the full measure of beauty, from a Hebrew root, "to measure." The normal man--one formed after accurate rule.

in Eden--The king of Tyre is represented in his former high state (contrasted with his subsequent downfall), under images drawn from the primeval man in Eden, the type of humanity in its most Godlike form. garden of God--the model of ideal loveliness (Eze 31:8, 9; 36:35). In the person of the king of Tyre a new trial was made of humanity with the greatest earthly advantages. But as in the case of Adam, the good gifts of God were only turned into ministers to pride and self. every precious stone--so in Eden (Ge 2:12), "gold, bdellium, and the onyx stone." So the king of Tyre was arrayed in jewel-bespangled robes after the fashion of Oriental monarchs. The nine precious stones here mentioned answer to nine of the twelve (representing the twelve tribes) in the high priest's breastplate (Ex 39:10-13; Re 21:14, 19-21). Of the four rows of three in each, the third is omitted in the Hebrew, but is supplied in the Septuagint. In this, too, there is an ulterior reference to Antichrist, who is blasphemously to arrogate the office of our divine High Priest (Zec 6:13). tabrets--tambourines. pipes--literally, "holes" in musical pipes or flutes. created--that is, in the day of thine accession to the throne. Tambourines and all the marks of joy were ready prepared for thee ("in thee," that is, "with and for thee"). Thou hadst not, like others, to work thy way to the throne through arduous struggles. No sooner created than, like Adam, thou wast surrounded with the gratifications of Eden. Fairbairn, for "pipes," translates, "females" (having reference to Ge 1:27), that is, musician-women. Maurer explains the Hebrew not as to music, but as to the setting and mounting of the gems previously mentioned.

anointed cherub--Gesenius translates from an Aramaic root, "extended cherub." English Version, from a Hebrew root, is better. "The cherub consecrated to the Lord by the anointing oil" [Fairbairn]. covereth--The imagery employed by Ezekiel as a priest is from the Jewish temple, wherein the cherubim overshadowed the mercy seat, as the king of Tyre, a demi-god in his own esteem, extended his protection over the interests of Tyre. The cherub--an ideal compound of the highest kinds of animal existence and the type of redeemed man in his ultimate state of perfection--is made the image of the king of Tyre, as if the beau ideal of humanity. The pretensions of Antichrist are the ulterior reference, of whom the king of Tyre is a type. Compare "As God ... in the temple of God" (2Th 2:4). I have set thee--not thou set thyself (Pr 8:16; Ro 13:1). upon the holy mountain of God--Zion, following up the image. in ... midst of ... stones of fire--In ambitious imagination he stood in the place of God, "under whose feet was, as it were, a pavement of sapphire," while His glory was like "devouring fire" (Ex 24:10, 17).

perfect--prosperous [Grotius], and having no defect. So Hiram was a sample of the Tyrian monarch in his early days of wisdom and prosperity (1Ki 5:7, &c.). till iniquity ... in thee--Like the primeval man thou hast fallen by abusing God's gifts, and so hast provoked God's wrath.

filled the midst of thee--that is, they have filled the midst of the city; he as the head of the state being involved in the guilt of the state, which he did not check, but fostered. cast thee as profane--no longer treated as sacred, but driven out of the place of sanctity (see Eze 28:14) which thou hast occupied (compare Ps 89:39).

brightness--thy splendor. lay thee before kings--as an example of God's wrath against presumptuous pride.

thy sanctuaries--that is, the holy places, attributed to the king of Tyre in Eze 28:14, as his ideal position. As he "profaned" it, so God will "profane" him (Eze 28:16). fire ... devour--As he abused his supposed elevation amidst "the stones of fire" (Eze 28:16), so God will make His "fire" to "devour" him.

Zidon--famous for its fishery (from a root, Zud, "to fish"); and afterwards for its wide extended commerce; its artistic elegance was proverbial. Founded by Canaan's first-born (Ge 10:15). Tyre was an offshoot from it, so that it was involved in the same overthrow by the Chaldeans as Tyre. It is mentioned separately, because its idolatry (Ashtaroth, Tammuz, or Adonis) infected Israel more than that of Tyre did (Eze 8:14; Jud 10:6; 1Ki 11:33). The notorious Jezebel was a daughter of the Zidonian king.

shall be sanctified in her--when all nations shall see that I am the Holy Judge in the vengeance that I will inflict on her for sin.

no more ... brier ... unto ... Israel--as the idolatrous nations left in Canaan (among which Zidon is expressly specified in the limits of Asher, Jud 1:31) had been (Nu 33:55; Jos 23:13). "A brier," first ensnaring the Israelites in sin, and then being made the instrument of punishing them. pricking--literally, "causing bitterness." The same Hebrew is translated "fretting" (Le 13:51, 52). The wicked are often called "thorns" (2Sa 23:6).

Fulfilled in part at the restoration from Babylon, when Judaism, so far from being merged in heathenism, made inroads by conversions on the idolatry of surrounding nations. The full accomplishment is yet future, when Israel, under Christ, shall be the center of Christendom; of which an earnest was given in the woman from the coasts of Tyre and Sidon who sought the Saviour (Mt 15:21, 24, 26-28; compare Isa 11:12). dwell safely--(Jer 23:6).

in the day of the first-fruits ... offer the burnt offering--A new sacrifice is here ordered for the celebration of this festival, in addition to the other offering, which was to accompany the first-fruits (Le 23:18).

in the seventh month--of the ecclesiastical year, but the first month of the civil year, corresponding to our September. It was, in fact, the New Year's Day, which had been celebrated among the Hebrews and other contemporary nations with great festivity and joy and ushered in by a flourish of trumpets. This ordinance was designed to give a religious character to the occasion by associating it with some solemn observances. (Compare Ex 12:2; Le 23:24). it is a day of blowing the trumpets unto you--This made it a solemn preparation for the sacred feasts--a greater number of which were held during this month than at any other season of the year. Although the institution of this feast was described before, there is more particularity here as to what the burnt offering should consist of; and, in addition to it, a sin offering is prescribed. The special offerings, appointed for certain days, were not to interfere with the offerings usually requisite on these days, for in Nu 29:6 it is said that the daily offerings, as well as those for the first day of the month, were to take place in their ordinary course. 7-11. ye shall have on the tenth day of this seventh month an holy convocation--This was the great day of atonement. Its institution, together with the observance to which that day was devoted, was described (Le 16:29, 30). But additional offerings seem to be noticed, namely, the large animal sacrifice for a general expiation, which was a sweet savor unto the Lord, and the sin offering to atone for the sins that mingled with that day's services. The prescriptions in this passage appear supplementary to the former statement in Leviticus. 12-34. on the fifteenth day--was to be held the feast of booths or tabernacles. (See Le 23:34, 35). The feast was to last seven days, the first and last of which were to be kept as Sabbaths, and a particular offering was prescribed for each day, the details of which are given with a minuteness suited to the infant state of the church. Two things are deserving of notice: First, that this feast was distinguished by a greater amount and variety of sacrifices than any other--partly because, occurring at the end of the year, it might be intended to supply any past deficiencies--partly because, being immediately after the ingathering of the fruits, it ought to be a liberal acknowledgment--and partly, perhaps, because God consulted the weakness of mankind, who naturally grow weary both of the charge and labor of such services when they are long-continued, and made them every day less toilsome and expensive [Patrick]. Secondly, it will be remarked that the sacrifices varied in a progressive ratio of decrease every day.

Be Restored after Forty Years, It Was Still to Be in a State of Degradation. This is the last of the world kingdoms against which Ezekiel's prophecies are directed, and occupies the largest space in them, namely, the next four chapters. Though farther off than Tyre, it exercised a more powerful influence on Israel.

Pharaoh--a common name of all the kings of Egypt, meaning "the sun"; or, as others say, a "crocodile," which was worshipped in parts of Egypt (compare Eze 29:3). Hophra or Apries was on the throne at this time. His reign began prosperously. He took Gaza (Jer 47:1) and Zidon and made himself master of Phoenicia and Palestine, recovering much that was lost to Egypt by the victory of Nebuchadnezzar at Carchemish (2Ki 24:7; Jer 46:2), in the fourth year of Jehoiakim [Wilkinson, Ancient Egypt, 1.169]. So proudly secure because of his successes for twenty-five years did he feel, that he said not even a god could deprive him of his kingdom [Herodotus, 2.169]. Hence the appropriateness of the description of him in Eze 29:3. No mere human sagacity could have enabled Ezekiel to foresee Egypt's downfall in the height of its prosperity. There are four divisions of these prophecies; the first in the tenth year of Ezekiel's captivity; the last in the twelfth. Between the first and second comes one of much later date, not having been given till the twenty-seventh year (Eze 29:17; 30:19), but placed there as appropriate to the subject matter. Pharaoh-hophra, or Apries, was dethroned and strangled, and Amasis substituted as king, by Nebuchadnezzar (compare Jer 44:30). The Egyptian priests, from national vanity, made no mention to Herodotus of the Egyptian loss of territory in Syria through Nebuchadnezzar, of which Josephus tells us, but attributed the change in the succession from Apries to Amasis solely to the Egyptian soldiery. The civil war between the two rivals no doubt lasted several years, affording an opportunity to Nebuchadnezzar of interfering and of elevating the usurper Amasis, on condition of his becoming tributary to Babylon [Wilkinson]. Compare Jer 43:10-12, and see on Jer 43:13, for another view of the grounds of interference of Nebuchadnezzar.

dragon--Hebrew, tanim, any large aquatic animal, here the crocodile, which on Roman coins is the emblem of Egypt. lieth--restest proudly secure. his rivers--the mouths, branches, and canals of the Nile, to which Egypt owed its fertility.

hooks in thy jaws--(Isa 37:29; compare Job 41:1, 2). Amasis was the "hook." In the Assyrian sculptures prisoners are represented with a hook in the underlip, and a cord from it held by the king. cause ... fish ... stick unto ... scales--Pharaoh, presuming on his power as if he were God (Eze 29:3, "I have made it"), wished to stand in the stead of God as defender of the covenant-people, his motive being, not love to them, but rivalry with Babylon. He raised the siege of Jerusalem, but it was only for a time (compare Eze 29:6; Jer 37:5, 7-10); ruin overtook not only them, but himself. As the fish that clung to the horny scales of the crocodile, the lord of the Nile, when he was caught, shared his fate, so the adherents of Pharaoh, lord of Egypt, when he was overthrown by Amasis, should share his fate.

wilderness--captivity beyond thy kingdom. The expression is used perhaps to imply retribution in kind. As Egypt pursued after Israel, saying, "The wilderness hath shut them in" (Ex 14:3), so she herself shall be brought into a wilderness state. open fields--literally, "face of the field." not be brought together--As the crocodile is not, when caught, restored to the river, so no remnant of thy routed army shall be brought together, and rallied, after its defeat in the wilderness. Pharaoh led an army against Cyrene in Africa, in support of Aricranes, who had been stripped of his kingdom by the Cyrenians. The army perished and Egypt rebelled against him [Junius]. But the reference is mainly to the defeat by Nebuchadnezzar. beasts ... fowls--hostile and savage men.

staff of reed to ... Israel--alluding to the reeds on the banks of the Nile, which broke if one leaned upon them (see on Eze 29:4; Isa 36:6). All Israel's dependence on Egypt proved hurtful instead of beneficial (Isa 30:1-5).

hand--or handle of the reed. rend ... shoulder--by the splinters on which the shoulder or arm would fall, on the support failing the hand. madest ... loins ... at a stand--that is, made them to be disabled. Maurer somewhat similarly (referring to a kindred Arabic form), "Thou hast stricken both their loins." Fairbairn, not so well, "Thou lettest all their loins stand," that is, by themselves, bereft of the support which they looked for from thee.

a sword--Nebuchadnezzar's army (Eze 29:19). Also Amasis and the Egyptian revolters who after Pharaoh-hophra's discomfiture in Cyrene dethroned and strangled him, having defeated him in a battle fought at Memphis [Junius].

I am the Lord--in antithesis to the blasphemous boast repeated here from Eze 29:3, "The river is mine, and I have made it."

from the tower of Syene--Grotius translates, "from Migdol (a fortress near Pelusium on the north of Suez) to Syene (in the farthest south)"; that is, from one end of Egypt to the other. So "from Migdol to Syene," Eze 30:6, Margin. However, English Version rightly refers Syene to Seveneh, that is, Sebennytus, in the eastern delta of the Nile, the capital of the Lower Egyptian kings. The Sebennyte Pharaohs, with the help of the Canaanites, who, as shepherds or merchants, ranged the desert of Suez, extended their borders beyond the narrow province east of the delta, to which they had been confined by the Pharaohs of Upper Egypt. The defeated party, in derision, named the Sebennyte or Lower Egyptians foreigners and shepherd-kings (a shepherd being an abomination in Egypt, Ge 46:34). They were really a native dynasty. Thus, in English Version, "Ethiopia" in the extreme south is rightly contrasted with Sebennytus or Syene in the north.

forty years--answering to the forty years in which the Israelites, their former bondsmen, wandered in "the wilderness" (compare Note, see on Eze 29:5). Jerome remarks the number forty is one often connected with affliction and judgment. The rains of the flood in forty days brought destruction on the world. Moses, Elias, and the Saviour fasted forty days. The interval between Egypt's overthrow by Nebuchadnezzar and the deliverance by Cyrus, was about forty years. The ideal forty years' wilderness state of social and political degradation, rather than a literal non-passing of man or beast for that term, is mainly intended (so Eze 4:6; Isa 19:2, 11).

As Israel passed through a term of wilderness discipline (compare Eze 20:35, &c.), which was in its essential features to be repeated again, so it was to be with Egypt [Fairbairn]. Some Egyptians were to be carried to Babylon, also many "scattered" in Arabia and Ethiopia through fear; but mainly the "scattering" was to be the dissipation of their power, even though the people still remained in their own land.

(Jer 46:26).

Pathros--the Thebaid, or Upper Egypt, which had been especially harassed by Nebuchadnezzar (Na 3:8, 10). The oldest part of Egypt as to civilization and art. The Thebaid was anciently called "Egypt" [Aristotle]. Therefore it is called the "land of the Egyptians' birth" (Margin, for "habitation"). base kingdom--Under Amasis it was made dependent on Babylon; humbled still more under Cambyses; and though somewhat raised under the Ptolemies, never has it regained its ancient pre-eminence.

Egypt, when restored, shall be so circumscribed in power that it shall be no longer an object of confidence to Israel, as formerly; for example, as when, relying on it, Israel broke faith with Nebuchadnezzar (Eze 17:13, 15, 16). which bringeth their iniquity to remembrance, when they shall look after them--rather, "while they (the Israelites) look to (or, turn after) them" [Henderson]. Israel's looking to Egypt, rather than to God, causes their iniquity (unfaithfulness to the covenant) to be remembered by God.

The departure from the chronological order occurs here only, among the prophecies as to foreign nations, in order to secure greater unity of subject.

after the manner--according to the ritual order appointed by divine authority--that for meat offerings (Nu 29:3-10), and drink offerings (Nu 28:7, 14). 35-40. On the eighth day ye shall have a solemn assembly--The feast of tabernacles was brought to a close on the eighth day, which was the great day (Joh 7:37). Besides the common routine sacrifices, there were special offerings appointed for that day though these were fewer than on any of the preceding days; and there were also, as was natural on that occasion when vast multitudes were convened for a solemn religious purpose, many spontaneous gifts and services, so that there was full scope for the exercise of a devout spirit in the people, both for their obedience to the statutory offerings, and by the presentation of those which were made by free will or in consequence of vows.

every head ... bald, ... shoulder ... peeled--with carrying baskets of earth and stones for the siege works. no wages ... for the service--that is, in proportion to it and the time and labor which he expended on the siege of Tyre. Not that he actually failed in the siege (Jerome expressly states, from Assyrian histories, that Nebuchadnezzar succeeded); but, so much of the Tyrian resources had been exhausted, or transported to her colonies in ships, that little was left to compensate Nebuchadnezzar for his thirteen year's siege.

multitude--not as Fairbairn, "store"; but, he shall take away a multitude of captives out of Egypt. The success of Nebuchadnezzar is implied in Tyre's receiving a king from Babylon, probably one of her captives there, Merbal. take her spoil ... prey--literally, "spoil her spoil, prey her prey," that is, as she spoiled other nations, so shall she herself be a spoil to Babylon.

because they wrought for me--the Chaldeans, fulfilling My will as to Tyre (compare Jer 25:9).

In the evil only, not in the good, was Egypt to be parallel to Israel. The very downfall of Egypt will be the signal for the rise of Israel, because of God's covenant with the latter. I cause the horn of ... Israel to bud--(Ps 132:17). I will cause its ancient glory to revive: an earnest of Israel's full glory under Messiah, the son of David (Lu 1:69). Even in Babylon an earnest was given of this in Daniel (Da 6:2) and Jeconiah (Jer 52:31). I will give thee ... opening of ... mouth--When thy predictions shall have come to pass, thy words henceforth shall be more heeded (compare Eze 24:27).

These things ye shall do unto the Lord in your set feasts--From the statements made in this and the preceding chapter, it appears that the yearly offerings made to the altar at the public expense, without taking into account a vast number of voluntary vow and trespass offerings, were calculated at the following amount:--goats, fifteen; kids, twenty-one; rams, seventy-two; bullocks, one hundred thirty-two; lambs, 1,101; sum-total of animals sacrificed at public cost, 1,241. This, of course, is exclusive of the prodigious addition of lambs slain at the passover, which in later times, according to Josephus, amounted in a single year to the immense number of 255,600.

This is the thing which the Lord hath commanded--The subject of this chapter relates to vowing, which seems to have been an ancient usage, allowed by the law to remain, and by which some people declared their intention of offering some gift on the altar or abstaining from particular articles of meat or drink, of observing a private fast, or doing something to the honor or in the service of God, over and above what was authoritatively required. In Nu 29:39, mention was made of "vows and freewill offerings," and it is probable, from the explanatory nature of the rules laid down in this chapter, that these were given for the removal of doubts and difficulties which conscientious persons had felt about their obligation to perform their vows in certain circumstances that had arisen.

Two distinct messages: (1) At Eze 30:1-19, a repetition of Eze 29:1-16, with fuller details of lifelike distinctness. The date is probably not long after that mentioned in Eze 29:17, on the eve of Nebuchadnezzar's march against Egypt after subjugating Tyre. (2) A vision relating directly to Pharaoh and the overthrow of his kingdom; communicated at an earlier date, the seventh of the first month of the eleventh year. Not a year after the date in Eze 29:1, and three months before the taking of Jerusalem by Nebuchadnezzar.

If a man vow a vow unto the Lord--A mere secret purpose of the mind was not enough to constitute a vow; it had to be actually expressed in words; and though a purely voluntary act, yet when once the vow was made, the performance of it, like that of every other promise, became an indispensable duty--all the more because, referring to a sacred thing, it could not be neglected without the guilt of prevarication and unfaithfulness to God. he shall not break his word--literally, "profane his word"--render it vain and contemptible (Ps 55:20; 89:34). But as it would frequently happen that parties would vow to do things which were neither good in themselves nor in their power to perform, the law ordained that their natural superiors should have the right of judging as to the propriety of those vows, with discretionary power to sanction or interdict their fulfilment. Parents were to determine in the case of their children, and husbands in that of their wives--being, however, allowed only a day for deliberation after the matter became known to them; and their judgment, if unfavorable, released the devotee from all obligation [Nu 30:3-8].

Woe worth the day!--that is, Alas for the day!

If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father's house in her youth--Girls only are specified; but minors of the other sex, who resided under the parental roof, were included, according to Jewish writers, who also consider the name "father" as comprehending all guardians of youth. We are also told that the age at which young people were deemed capable of vowing was thirteen for boys and twelve for girls. The judgment of a father or guardian on the vow of any under his charge might be given either by an expressed approval or by silence, which was to be construed as approval. But in the case of a husband who, after silence from day to day, should ultimately disapprove or hinder his wife's vow, the sin of non-performance was to be imputed to him and not to her [Nu 30:15].

the time of the heathen--namely, for taking vengeance on them. The judgment on Egypt is the beginning of a world-wide judgment on all the heathen enemies of God (Joe 1:15; 2:1, 2; 3:1-21; Ob 15).

pain--literally, "pangs with trembling as of a woman in childbirth."

the mingled people--the mercenary troops of Egypt from various lands, mostly from the interior of Africa (compare Eze 27:10; Jer 25:20, 24; 46:9, 21). Chub--the people named Kufa on the monuments [Havernick], a people considerably north of Palestine [Wilkinson]; Coba or Chobat, a city of Mauritania [Maurer]. men of the land that is in league--too definite an expression to mean merely, "men in league" with Egypt; rather, "sons of the land of the covenant," that is, the Jews who migrated to Egypt and carried Jeremiah with them (Jer 42:1-44:30). Even they shall not escape (Jer 42:22; 44:14).

from the tower of Syene--(see on Eze 29:10).

in the midst of ... countries ... desolate--Egypt shall fare no better than they (Eze 29:10).

every vow of a widow--In the case of a married woman, who, in the event of a separation from her husband, or of his death, returned, as was not uncommon, to her father's house, a doubt might have been entertained whether she was not, as before, subject to paternal jurisdiction and obliged to act with the paternal consent. The law ordained that the vow was binding if it had been made in her husband's lifetime, and he, on being made aware of it, had not interposed his veto [Nu 30:10, 11]; as, for instance, she might have vowed, when not a widow, that she would assign a portion of her income to pious and charitable uses, of which she might repent when actually a widow; but by this statute she was required to fulfil the obligation, provided her circumstances enabled her to redeem the pledge. The rules laid down must have been exceedingly useful for the prevention or cancelling of rash vows, as well as for giving a proper sanction to such as were legitimate in their nature, and made in a devout, reflecting spirit.

messengers ... in ships to ... Ethiopians--(Isa 18:1, 2). The cataracts interposing between them and Egypt should not save them. Egyptians "fleeing from before Me" in My execution of judgment, as "messengers" in "skiffs" ("vessels of bulrushes," Isa 18:2) shall go up the Nile as far as navigable, to announce the advance of the Chaldeans. as in the day of Egypt--The day of Ethiopia's "pain" shall come shortly, as Egypt's day came.

the multitude--the large population.

rivers--the artificial canals made from the Nile for irrigation. The drying up of these would cause scarcity of grain, and so prepare the way for the invaders (Isa 19:5-10).

Noph--Memphis, the capital of Middle Egypt, and the stronghold of "idols." Though no record exists of Nebuchadnezzar's "destroying" these, we know from Herodotus and others, that Cambyses took Pelusium, the key of Egypt, by placing before his army dogs, cats, &c., all held sacred in Egypt, so that no Egyptian would use any weapon against them. He slew Apis, the sacred ox, and burnt other idols of Egypt. no more a prince--referring to the anarchy that prevailed in the civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion. There shall no more be a prince of the land of Egypt, ruling the whole country; or, no independent prince.

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

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

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

Aven--meaning "vanity" or "iniquity": applied, by a slight change of the Hebrew name, to On or Heliopolis, in allusion to its idolatry. Here stood the temple of the sun, whence it was called in Hebrew, Beth-shemesh (Jer 43:13). The Egyptian hieroglyphics call it, Re Athom, the sun, the father of the gods, being impersonate in Athom or Adam, the father of mankind. Pi-beseth--that is, Bubastis, in Lower Egypt, near the Pelusiac branch of the Nile: notorious for the worship of the goddess of the same name (Coptic, Pasht), the granite stones of whose temple still attest its former magnificence. these cities--rather, as the Septuagint, "the women," namely, of Aven and Pi-beseth, in antithesis to "the young men." So in Eze 30:18, "daughters shall go into captivity" [Maurer].

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

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

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

arms--Not only the "one arm" broken already (Eze 30:21) was not to be healed, but the other two should be broken. Not a corporal wound, but a breaking of the power of Pharaoh is intended. cause ... sword to fall out of ... hand--deprive him of the resources of making war.

God saw fit now to repeat the law of sacrifices. This was a new generation of men; and they were concerned to keep their peace with God when at war with their enemies. The daily sacrifice is called a continual burnt-offering; when we are bid to pray always, at least every morning and evening we should offer up solemn prayers and praises to God. Nothing is added here but that the wine poured out in the drink-offering is to be strong wine, to teach us to serve God with the best we have. It was a figure of the blood of Christ, the memorial of which is still left to the church in wine; and of the blood of the martyrs, which was poured out as a drink-offering on the sacrifice and service of our faith, Php 2:17.

Every sabbath day, beside the two lambs offered for the daily burnt-offering, there must be two more offered. This teaches us to double our devotions on sabbath days, for so the duty of the day requires. The sabbath rest is to be observed, in order more closely to apply ourselves to the sabbath work, which ought to fill up the sabbath time. The offerings in the new moons showed thankfulness for the renewing of earthly blessings: when we rejoice in the gifts of providence, we must make the sacrifice of Christ, that great gift of special grace, the fountain and spring-head of our joy. And the worship performed in the new moons is made typical of gospel solemnities, Isa 66:23. As the moon borrows light from the sun, and is renewed by its influences; so the church borrows her light from Jesus Christ, who is the Sun of righteousness, renewing the state of the church, especially under the gospel. (Nu 28:16-31)

By the sacrifices enjoined in this chapter, we are reminded of the continued power of the sacrifice of Christ, and of our continual need to depend thereon. No hurrying employments, or perilous situations, or prosperous circumstances, should cause slackness in our religious exercises; but should rather stir us up to greater diligence in seeking help from, or giving thanks to the Lord. And all is to be accompanied with repentance, faith is the Lord Jesus, and love to him, and to produce true holiness in our conduct towards all men; otherwise God will abhor our most solemn services and abundant devotions. And Christ is able to supply the wants of every day, every week, every month, every year, every ordinance, every case.

There were more sacred solemnities in the seventh month than in any other. It was the space between harvest and seed-time. The more leisure we have from the pressing occupations of this life, the more time we should spend in the immediate service of God. The blowing of the trumpets was appointed, Le 22:24. Here they are directed what sacrifices to offer on that day. Those who would know the mind of God in the Scriptures, must compare one part with another. The latter discoveries of Divine light explain what was dark, and supply what was wanting, in the former, that the man of God may be perfect.

Soon after the day of atonement, the day in which men were to afflict their souls, followed the feast of Tabernacles, in which they were to rejoice before the Lord. Their days of rejoicing were to be days of sacrifices. A disposition to be cheerful does us good, when it encourages our hearts in the duties of God's service. All the days of dwelling in booths they must offer sacrifices; while we are here in a tabernacle state, it is our interest, as well as our duty, constantly to keep up communion with God. The sacrifices for each of the seven days are appointed. Every day there must be a sin-offering, as in the other feasts. Our burnt-offerings of praise cannot be accepted of God, unless we have an interest in the great sacrifice which Christ offered, when he made himself a Sin-offering for us. And no extraordinary services should put aside stated devotions. Every thing here reminds us of our sinfulness. The life that we live in the flesh must be by the faith of the Son of God; until we go to be with him, to behold his glory, and praise his mercy, who hath loved us and washed us from our sins in his own blood. To whom be honour and glory for ever. Amen.

No man can be bound by his own promise to do what he is already, by the Divine precept, forbidden to do. In other matters the command is, that he shall not break his words, through he may change his mind.

Two cases of vows are determined. The case of a daughter in her father's house. When her vow comes to his knowledge, it is in his power either to confirm it or do it away. The law is plain in the case of a wife. If her husband allows her vow, though only by silence, it stands. If he disallows it, her obligation to her husband takes place of it; for to him she ought to be in subjection, as unto the Lord. The Divine law consults the good order of families. It is fit that every man should bear rule in his own house, and have his wife and children in subjection; rather than that this great rule should be broken, or any encouragement be given to inferior relations to break those bonds asunder, God releases the obligation even of a solemn vow. So much does religion secure the welfare of all societies; and in it the families of the earth have a blessing.