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By these words the Prophet expresses more clearly what I have just referred to, that the Egyptians would not be able to resist, though they might have gathered auxiliaries on every side, because God would carry on war against them. In astonishment he asks, “How has it happened, or, how is it, that thy valiant men have been thus scattered?” The verb, indeed, means to sweep, but here it means to scatter. He immediately answers, Because God has driven them, they could not stand The reason for such a question we explained yesterday, even because the unbelieving regarded as a fable whatever they heard from the Prophets; and as long as things went on prosperously, they slept, in a manner, over their good fortune, and became inebriated with it, so that they feared nothing, and did not think themselves exposed to any adversities. As then ungodly men proudly disregarded God, the Prophets, appealing to common sense, asked them, How comes this? For Jeremiah spoke of things as yet hidden, and which had not fallen under the observation of men. We hence see why this wonder was expressed, How have thy valiant fallen? Then he says, Because Jehovah has driven them, they could not stand

Here, again, we must bear in mind, what we briefly referred to yesterday, that ungodly men deceive themselves by a false confidence, when they set up in opposition to God’s power their earthly helps and subsidies, and think that they are well secured when they possess many forces and strongholds, and when they can procure auxiliaries for themselves from every quarter. Let us know that nothing is more fatal than to confide in earthly helps, when God declares that he is our adversary. Hence the Prophet says, that they did not stand, because Jehovah drove them; as though he had said, that Egyptians would have to do not only with the king of Babylon, but with God himself, whom they had provoked. It follows, —

Brevity of expression renders this sentence obscure or ambiguous. The verb הרבה, erebe, is put without a nominative case; but it is to be applied to God. God, then, has multiplied. And then there is a change of number, for the singular is to be taken as a plural when he says, he falls, כושל, cushil: the meaning is, that many would stumble, because God would drive them, as it was said in the last verse. Hence comes what immediately follows, Even fall shall every one on his friend, that is, before the enemy smote them; by crowding together they would of themselves dash one against another, so that each would fall by the pushing of his associate.

He afterwards adds, And they shall say, Rise Here he speaks not of natives. Some think that the reference is to foreigners, who had come into Egypt on account of the fruitfulness of the land; for a dwelling in Egypt, which we know was very fertile and full of all abundance, was especially advantageous to them. As, then, Egypt had in it many strangers and sojourners, some interpreters think that the Prophet here speaks of them, as though he had said, “They who came into Egypt, to live well there through the affluence of all good things, shall find nothing better for them than to flee away:” They shall then say, Rise; that is, every one will exhort one another, and say, Let us go into the land of our nativity, that is, “Let us be satisfied with our own native soil; for the very richness of Egypt will prove fatal to us if we remain in it.” But I rather think that the Prophet refers to the hired soldiers. We saw yesterday that when Pharaoh carried on war on the banks of Euphrates, he had with him Ethiopians, and Lydians, and many from Libya, and we shall see again presently that there were hired soldiers in Egypt when Nebuchadnezzar conquered it. It was then very suitable for the Prophet to mention these foreign soldiers whom Pharaoh had hired; for at the beginning of the verse he said, Every one shall stumble on his neighbor, and then it follows, And they shall say, Let us return to our own people and to the land of our nativity When he says, Every one shall stumble on his neighbor, he means, no doubt, those valiant men, called to defend Egypt; of the same also he speaks when he says, Rise, let us return to the land of our nativity.

He says, From the face of the devastating sword. The word היונה, eiune, is derived by some from יין, iin, wine; and they give this explanation, “from the inebriated sword.” Jerome renders the word “Dove,” but without reason. He then calls the sword wasting or destroying, which had already been inebriated with much blood, and which had done many slaughters. By the sword, he means that of the soldiers of Nebuchadnezzar. Some render the words, “saddening sword,” but this rendering appears to me unmeaning. They then say, “As we have been already broken down, and see our enemies committing slaughters with impunity, and kill all who meet them, nothing is better for us than to return to our own land.” It follows, —

This verse ought to be joined with the preceding, for he refers to the cries of the soldiers who had been deceived by their own hopes: they at length cried, Pharaoh is to us a king of confusion. The Prophet predicts what was to be; but he speaks, according to what was usually done, in the past time; for the Prophets announce unknown things as before their eyes, in order to gain credit to their prophecies. He then says, that there would be a cry among the soldiers, Pharaoh the king of Egypt is a king of confusion; for the word שאון, shaun, is to be read in the genitive case; as though the Prophet had said that the soldiers would really find that Pharaoh would not turn out according to his boasting. The name of Egypt first filled him and the whole nation with arrogance; and further, it was dreaded by the neighbouring nations. When, therefore, they came to Pharaoh, they thought that they were coming to some sort of a god. The Prophet derided that foolish confidence unreasonably entertained, and says, “They shall cry there, O Pharaoh, magnificent king, thou art now a king of tumult,” or confusion.

What follows is not well explained, as I think, by interpreters; for they all, with one consent, think that Pharaoh is derided, because he delayed time, after having before said that he would go against Nebuchadnezzar; as earthly kings, when they think themselves sufficiently prepared, do not wait until the enemy is at hand, or finds them at home, but go to meet him at a distance. Others think that the time for war had been proclaimed, as it was usual formerly for both sides to proclaim a certain day on which they were to come to a conflict. But from the last verse we may gather that the Prophet meant another thing, he then derides, if I am not mistaken, the folly of Pharaoh for another reason, even because he thought that those threatenings were vain and empty, which had been dispersed by the Jews; for the Egyptians were not ignorant of what had been predicted by the Prophets. Isaiah had long before cried out against the Jews, because they made treaties with the Egyptians, and fled there for aid. There is no doubt but the courtiers, in order to gain favor, said to them, “Behold, our Prophets hinder us as much as they can, and we must take care lest they turn aside the people: while then there is time, let us make the treaty, which will be useful to you as well as to us.” As, then, the destruction of Egypt had been predicted many years before, and as the Egyptians remained in safety after Judea was overthrown and laid waste, it is probable that they became more hardened, thinking that the time had elapsed. And this view, as I have said, is confirmed by the context. For it follows, —