Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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This very beautiful chapter relates also to Egypt. The prophet describes to Pharaoh the fall of the king of Nineveh, (see the books of Nahum, Jonah, and Zephaniah), under the image of a fair cedar of Lebanon, once exceedingly tall, flourishing, and majestic, but now cut down and withered, with its broken branches strewed around, vv. 1-17. He then concludes with bringing the matter home to the king of Egypt, by telling him that this was a picture of his approaching fate, Ezekiel 31:18. The beautiful cedar of Lebanon, remarkable for its loftiness, and in the most flourishing condition, but afterwards cut down and deserted, gives a very lately painting of the great glory and dreadful catastrophe of both the Assyrian and Egyptian monarchies. The manner in which the prophet has embellished his subject is deeply interesting; the colouring is of that kind which the mind will always contemplate with pleasure.
INTRODUCTION TO Ezekiel 31
This chapter contains a confirmation of the preceding prophecy, of the ruin of the king of Egypt, by the example of the king of Assyria, to whom he was like in grandeur and pride, and would be in his fall. The time of the prophecy is observed, Ezekiel 31:1, the prophet is ordered to give the following relation to the king of Egypt, Ezekiel 31:2 in which the king of Assyria is compared to a large and flourishing cedar, for the extent of his dominions, the prosperous state of his empire, and his exaltation above all other princes, which drew upon him their envy Ezekiel 31:3, wherefore because of his pride, his heart being lifted up with these things, Ezekiel 31:10, ruin came upon him; which is described by the instruments and manner of it, and the effects following it; mourning and fear in some, solace and comfort to others, and destruction to his associates, Ezekiel 31:11, wherefore Pharaoh is called upon to consider all this, who was like to him in greatness and pride, and should have the like fate with him; nor could his greatness any more secure him than it did the Assyrian monarch, Ezekiel 31:18.
XXXI.
This chapter consists of a single prophecy, uttered a little less than two months after the previous one, and a little less than two months before the destruction of the Temple. It is a further prophecy against Egypt, but so couched in the form of a parable that it all relates to Assyria, except the opening (Ezekiel 31:1-2) and close (Ezekiel 31:18), which bring it to bear upon Egypt. The effectiveness of this comparison with Assyria becomes plain when it is remembered that she had conquered and held Egypt in vassalage, and had then herself been conquered and annihilated only thirty-seven years before the date of this prophecy, and that by the same Chaldæan power now foretold as about to execute judgment upon Egypt. Egypt could not hope to resist the conqueror of her conqueror. There is this great difference between the fate of the two empires: Assyria was to be utterly supplanted by Babylonia, and its nationality blotted out, but Egypt, as the prophet had already foretold (Ezekiel 29:14-15), should continue, though as “a base kingdom,” stripped of its supremacy.
The form of parable whereby a kingdom is represented as a tree has already appeared in Ezekiel 17, and is also used in Daniel 4. It seems to be a Chaldæan mode of representation. As is the custom with Ezekiel, he occasionally interrupts the parable by literal utterances, as in Ezekiel 31:11, and partially in Ezekiel 31:14-16.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 31:1-18.
Eze 31:1-18.
THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA.
Not that Egypt was, like Assyria, utterly to cease to be, but it was, like Assyria, to lose its prominence in the empire of the world.
1. third month--two months later than the prophecy delivered in
Eze 30:20.
In the third month - More than a month before Jerusalem was taken (compare Jeremiah 39:2).
In the eleventh year - On Sunday, June 19, A.M. 3416, according to Abp. Usher; a month before Jerusalem was taken by the Chaldeans.
And it came to pass in the eleventh year,.... Of Zedekiah's reign, and Jeconiah's captivity:
in the third month, in the first day of the month: the month Sivan, which began on the twentieth of our May, and answers to part of May, and part of June; this was about seven weeks after the former prophecy, and about five weeks before the destruction of Jerusalem; according to Bishop Usher (n), this was on the nineteenth of June, on the first day of the week, in 3416 A.M. or before Christ 588:
that the word of the Lord came unto me, saying; as follows:
(n) Annales Vet. Test. A. M. 3416.
The prophecy of this chapter, as the two chapters before, is against Egypt, and designed for the humbling and mortifying of Pharaoh. In passing sentence upon great criminals it is usual to consult precedents, and to see what has been done to others in the like case, which serves both to direct and to justify the proceedings. Pharaoh stands indicted at the bar of divine justice for his pride and haughtiness, and the injuries he had done to God's people; but he thinks himself so high, so great, as not to be accountable to any authority, so strong, and so well guarded, as not to be conquerable by any force. The prophet is therefore directed to make a report to him of the case of the king of Assyria, whose head city was Nineveh. I. He must show him how great a monarch the king of Assyria had been, what a vast empire he had, what a mighty sway he bore; the king of Egypt, great as he was could not go beyond him, Eze 31:3-9. II. He must then show him how like he was to the king of Assyria in pride and carnal security, Eze 31:10. III. He must next read him the history of the fall and ruin of the king of Assyria, what a noise it made among the nations and what a warning it gave to all potent princes to take heed of pride, Eze 31:11-17. IV. He must leave the king of Egypt to apply all this to himself, to see his own face in the looking-glass of the king of Assyria's sin, and to foresee his own fall through the perspective glass of his ruin, Eze 31:18.