25. The Lord of hosts, the God of Israel, saith, Behold, I will punish the multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and all them that trust in him:
25. Dicit Jehova exercituum, Deus Israel, Ecce ego visito super multitudinem quae ab Alexandria, et super Pharaonem, et super Aegyptum, et super deos ejus, et super reges ejus, et super Pharaonem, et super eos, qui confidunt in ipso.
The Prophet speaks again in God's name, and sets God's glory in opposition to the perverseness of his own nation; for, as it has been said, he effected but little when he threatened the Egyptians. For the Jews, believing that land to be impregnable, were secure; because they thought that the Egyptians would come to their aid, and so they believed that they were fortified against any hostile power. As then the Jews were inebriated with this false confidence, the Prophet was constrained, not only with many words to enlarge on this subject, but also to introduce God as the judge.
He then does not speak here in his own words, but says,
But there is here a statement of a part for the whole, for the Prophet included the whole of Egypt; what is general is comprehended under what is particular; for God spared not the other cities of Egypt; and it appears from the context that the prophecy extended to all parts of that land, not one angle, even the least, being excepted. But as Alexandria might have remained safe, while the other cities were destroyed, it is here especially mentioned, as though he had said, that nothing would be safe in Egypt.
I will visit, he says, the whole people, and then
He adds, and her gods. We know that that land was very much given to superstitions, that the Egyptians had imbibed gross and shameful errors, though otherwise remarkable for their wisdom and knowledge. But God had smitten them with madness, so that they were become almost like brute beasts. Besides, as they thought that they had perfect safety in their idols, the Prophet shakes off this confidence, and declares that God would not only be the judge of men but also of the idols. For we know that men strengthen themselves against God's threatenings either by superstition or by confidence in their own strength: as long as they depend on the world, they gather from all quarters some grounds of hope; and hence it is, that they think that they will be safe though in opposition to God's will. The Prophet beats down this folly when he says,
He adds, her kings. There was indeed but one king in Egypt, why then does he mention kings? This may be explained of successors; but I prefer taking "kings" here as meaning the satraps and princes, for we know that the kingdom was very opulent, that it had many equal to kings. I therefore think that the Prophet adorned the princes and satraps of Egypt with this high title; and he confirms this opinion by what immediately follows, even
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