The Pulpit Commentary — Ezekiel — Volume 2 — Section 132

II. THE QUALIFI0ATION AND TEMPERING OF THE BOON THUS GRACIOUSLY VOUCHSAFED. Lest Egypt should be again puffed up, the prophet was directed to utter an assurance that the nation, though spared utter humiliation and extinction, should nevertheless never resume its former greatness. Two points are expressly mentioned. I. The restored Egypt should ho " a base kingdom." It should not take the rank among the nations which it had been entitled to hold aforetime. Its power should be crippled, and Hs splendour should be dimmed. 2. It should no more bear rule over other nations. Such had in former times been subject to its authority, as dependents, subjects, and tributaries. Egypt's might should no longer avail to reduce surrounding peoples to subjection. III. THE MORAL AND POLITICAL LEBS0NB OF THE PROVIDENTIAL ACTION OF Goo TOWARDS EGYPT. These also are very explicitly stated by Ezekiel. 1. Israel shculd no more look to Egypt for aid, as, in defiance of express warnings from Jehovah, she had been wont to do in times past. 2. Both Israel and Egypt should know that the Lord is God. Thill was a truth with which Israel was speculatively well acquainted, but which Israel was too ready to forget. Egypt had not enjoyed the same opportunity of learning the wisdom, the authority, the compassion, of Jehovah. Yet lessons may be learnt in adversity which prosperity cannot teach. Egypt was taught by stern discipline; but some impression was doubtless made. It was not for Israel's sake alone that Egypt's calamities were permitted; but that the smitten nation might how bwieath the rod, and acknowledge the justice of the King of men.-T. Vers. 17-20.-The King of kings. By the very remarkable events here foretold, viewed in the light of the very remarkable interpretation which Ezekiel was inspired to add, we are taught some lessons of wider application and deeper interest than those which appear upon the surface of the prophet's writings. I. Goo 1s OVER ALL. (1) The hearts of kings, (2) the power of armies, and (3) the fortunes of nations, are in his hand. II. Goo USES ALL. 1. He bas and 'directs his own instruments of work, kings nnd nations being at his service. 2. He has his own resources from which to provide wages and rewards for those whom he employs as his ministers of righteousness and retribution. III. GoD 18 GLORIFIED IN ALL. 1. In the submission of the rebellious. 2. Iu the chastisement of the proud. 3. In the recovery of the erring but penitent.-T. Vers. 1-12.-The world-power doomed. The work of the prophet is clear and definito. He does not declare his own speculations, nor the conolusions of his own judgment. He can specHy the day and the hour in which God makes known to him his supreme will. Nor is the work so pleasant to the flesh ns to induce men to adopt it of their own accord, The true prophet has to set himself against wickedness every- where, of every sort and kind. He has to forego all human friendships, if he will publish God's Word. I. TnE WORLDLY KING IS SELF-DEGRADED. He is likened here to a crocodile. This is a fitting emblem for the King of Egypt. As the crocodile flourishes in the rivers of tropical lands, so the prosperity of Egypt depended wholly on the Nile. Without the Nile, Egypt would be a desert. So, instead of rising to the dignity of a true king, a representative of God, he sank into a condition of self-indulgence, i.e. to the level of an animl\l. To grovel in the mire, to find satisfaction in earthly possessions, to gratify tho lower nature,-this was the supreme aim of Pharaoh. This is animalism; this is self-degradation. II. THE WORLDLY KING 1s VAIN-GLonrnus. "My river is mine own: I have made it for myself." Self-degradation leads to ignorance, ignore.nee to pride, pride to empty boastfulness. A man must divest himself of his intelligence and bis reason before he can say, "I have made this river for myself." 'l'his is an abuse of intellect, 11. prosti- tution of conscience. Not even a crocodile has said this. To depart from God is to wander into darkness, folly, madness. Such a state of mind is practical atheism. It io a direct challenge to God to display his judicial might and to vindicate his rule. Such a vain-glorious temper of mind is profane, insolent, little short of the Satanio miud.  13G '!'HE l300K OF THE PROPHET :tZEKrnL. (on. xx.1:x.. 1-21.