God's teaching in history.
As the prophet continues his utterance in the same strain, our thought is directed to the same class of truths, and we learn—
I. THAT GREAT SINNERS ARE GREAT TROUBLERS. Egypt was a young lion among the nations, fierce, dangerous, dreaded (Ezekiel 32:2). It was a crocodile in the river, "breaking forth," "troubling the waters," and "fouling" them (Ezekiel 32:2). Great cities like Rome and Sparta, powerful kingdoms like Assyria anti Egypt, strong men like Scylla and Napoleon, have been sad troublers of their time. They have been invaders of territory, destroyers of institutions, disturbers of domestic life. And whenever strength is found dissociated from Christian principle and the Christian spirit, there must always be grave danger of trouble. To propound their own notions, to contrive their own comfort, to extend their own influence, unprincipled or selfish men will use their strength to disturb their neighbors' peace, reckless of the good they are undoing and of the misery and mischief they are causing.
II. THAT THEY FIND THEMSELVES DEFEATED IN THE END. God spreads out his net (Ezekiel 32:3), and the raging animal, the powerful fish, is taken in it. In the height of their power great nations and strong men imagine themselves to be absolutely secure, and they laugh at the designs of their enemies. But they do not know what forces are at work either within or around them; and they do not calculate that there is One who is working above them and against them. And as surely as the night follows the day, the hour of darkness will come to those who use the light of heaven to abuse their privileges and to wrong their fellow-men. Defeat and calamity await them. And sometimes it will be found—
III. THAT PALPABLE DISCOMFITURE SUCCEEDS DEFEAT. This great dragon of the deep could not be buried out of sight; its carcass was "upon the green field," "laid upon the mountains," and "filling the valleys," even" watering the laud with its blood" (Ezekiel 32:4-6). It could not be hidden; the ruin of the once proud kingdom should be
"Gross as a mountain, open, palpable."
Every eye should see it, every tongue should talk about it. Let men who are now prominent in power take heed lest they should become conspicuous for shame and for destitution, lest the name that is now on the lip of praise should be branded with dishonor. Unrighteousness, impurity, and selfish cruelty, when they have run their guilty and wretched course, will be held up before the eyes of men to receive the execration they deserve. The false divinity of today will be the fiend of tomorrow.
IV. THAT THE DISCOMFITURE OF ONE MAY MEAN THE CONFUSION OF MANY. When Egypt's light went out, the world immediately around it would be in darkness; all those who were walking in its light would be utterly benighted and confused (Ezekiel 32:7, Ezekiel 32:8). If we live in no better and no more enduring light than that of a very strong but unprincipled power, we may prepare for utter darkness before long. Our light will be extinguished; we shall lose our guide, and grope our way miserably. Well it is for those who choose the Sun of Righteousness, the Light of the world, that in the beams of his Divine truth they may rejoice all the day, may do their life-work, may "have light at eventide," and may be ready for a still brighter and everlasting morning under other skies.—C.
The unvisited river; or, life at a low level.
The great river appropriately represented the great nation which it enriched; and the picture of the fall of the kingdom includes the desertion of the banks of these "great waters" by man and beast (Ezekiel 32:14); and also the sinking of the river itself: "Then will I cause their waters to subside" (Fairbairn's translation). Such a river as the Nile may well illustrate—
I. A NOBLE LIFE. It is a source of beauty and fertility, and therefore of enrichment, to the land through which it runs. Itself an object of delight to the eye, it is the source of verdure all along its banks. By its overflow, or through simple agricultural appliances, it waters the whole district in which it flows, and makes all the difference between barrenness and abundance. Thousands of animals drink of it and bathe in it, while the inhabitants of town and village flock to its banks in their various necessities. A noble human life may be all this in a higher sphere.
1. It may add very considerably to that spiritual worth and beauty on which Christ looks down with Divine satisfaction.
2. It may be the source of all kinds of good—of health, of sustenance, of knowledge, of wisdom, of purity, of piety; of life at its best below, of the beginning of the life eternal.
3. It is a constant source of blessing. As the river runs, not spasmodically, but night and day, continually sending forth its refreshing and nourishing moisture into the land, so a true, Christian life is incessantly and unconsciously communicating good, in many forms, to those around it.
II. A LIFE PITIFULLY REDUCED. A very pitiful sight would be a river in such a state as that here imagined (rather than foreseen). Instead of being what it once was, it is now to the prophet's eye a diminished stream, its waters are low (not deep, but sunk; "the verb is properly to 'sink'"), and lie far beneath its banks; and they am such that no beast cares to drink of them; no man approaches to use them for the purposes of human life, whether of nourishment or of cleansing. The river is useless, worthless, abandoned to itself. How much more pitiable is the life that has been reduced; the life that has sunk, that moves not any longer on the higher plane of heavenly wisdom, but only on the low and muddy levels of selfishness, of covetousness, of a base indulgence; the life that has shriveled up into a poor dirty stream, no longer reflecting the beauty that is about it or the glory that is above it; the life that is unvisited, that no man cares to consult, by which no virtuous man directs his own, from which no man gains any strength, or impetus, or pure refreshment, which does no man any spiritual good; the life that is severely left alone!
III. THE CAUSE OF ITS DECLINE. If any river be thus actually reduced (as in Ezekiel's thought), it is because it is no longer fed as it once was by the rains of heaven. If a noble human life is thus reduced, it is because it is no longer supplied from above. It lacks the truth, the influences, the sustaining power, which should come to it from God. These may be cut off by some serious sin; or they may be withdrawn because we no longer keep open the channels through which they come.
1. Keep the mind open to all Divine wisdom and the heart to all holy influences.
2. Draw down the renewing rains of Heaven by constant communion and earnest prayer.
3. See that no "great transgression" diverts the waters; and the river of our life will flow on to the sea, without loss to its beauty or its power.—C.