Text -- Ezekiel 29:10-21 (NET)

29:10 I am against you and your waterways. I will turn the land of Egypt into an utter desolate ruin from Migdol to Syene, as far as the border with Ethiopia. 29:11 No human foot will pass through it, and no animal’s foot will pass through it; it will be uninhabited for forty years. 29:12 I will turn the land of Egypt into a desolation in the midst of desolate lands; for forty years her cities will lie desolate in the midst of ruined cities. I will scatter Egypt among the nations and disperse them among foreign countries. 29:13 “‘For this is what the sovereign Lord says: At the end of forty years I will gather Egypt from the peoples where they were scattered. 29:14 I will restore the fortunes of Egypt, and will bring them back to the land of Pathros, to the land of their origin; there they will be an insignificant kingdom. 29:15 It will be the most insignificant of the kingdoms; it will never again exalt itself over the nations. I will make them so small that they will not rule over the nations. 29:16 It will never again be Israel’s source of confidence, but a reminder of how they sinned by turning to Egypt for help. Then they will know that I am the sovereign Lord.’” 29:17 In the twenty-seventh year, in the first month, on the first day of the month, the word of the Lord came to me: 29:18 “Son of man, King Nebuchadrezzar of Babylon made his army labor hard against Tyre. Every head was rubbed bald and every shoulder rubbed bare; yet he and his army received no wages from Tyre for the work he carried out against it. 29:19 Therefore this is what the sovereign Lord says: Look, I am about to give the land of Egypt to King Nebuchadrezzar of Babylon. He will carry off her wealth, capture her loot, and seize her plunder; it will be his army’s wages. 29:20 I have given him the land of Egypt as his compensation for attacking Tyre, because they did it for me, declares the sovereign Lord. 29:21 On that day I will make Israel powerful, and I will give you the right to be heard among them. Then they will know that I am the Lord.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 29:10

Boundary between Ethiopia and Egypt; that is, all Egypt from north - east to south - west.

Wesley: Eze 29:11

These forty years began about the thirtieth year of Jeconiah's captivity, and end with the seventieth year of the captivity, which was the first of Cyrus.

Wesley: Eze 29:14

The southern part of Egypt, in which was the famous city Thebae, known for its hundred gates.

Wesley: Eze 29:14

The ancient habitation of their fathers.

Wesley: Eze 29:14

A low, tributary, dependent kingdom.

Wesley: Eze 29:15

Though in the times of the Ptolemeys, it was considerable, yet then, even then it did not rule the nations about her.

Wesley: Eze 29:16

Which sinful reliance on the arm of flesh provoked God to call to mind their other iniquities.

Wesley: Eze 29:16

When they forgot God, and respected Egypt.

Wesley: Eze 29:16

The house of Israel.

Wesley: Eze 29:17

Of Jeconiah's captivity, the year after the conquest of Tyre.

Wesley: Eze 29:18

The army, and commanders were weary of the siege, but the immovable resolution of the king kept them on.

Wesley: Eze 29:18

It was service to the justice of God. It was great service both for hardness of work, heaviness of burdens, and length of the siege, thirteen years together.

Wesley: Eze 29:18

Through age, or sicknesses, or continued wearing of helmets.

Wesley: Eze 29:18

Galled with carrying burdens.

Wesley: Eze 29:18

For though Tyre was very rich, when first besieged, much wealth was carried away during the siege, much spent and wasted in the siege, and what was left, preserved by articles of surrender.

Wesley: Eze 29:19

Common people, who shall be made captives, and servants or slaves.

Wesley: Eze 29:19

What she had before taken from others.

Wesley: Eze 29:19

God will be behind - hand with none, who do any service for him; one way or other he will recompence them. None shall kindle a fire at his altar for nought.

Wesley: Eze 29:20

The Babylonians.

Wesley: Eze 29:20

God's work was doing by them, tho' they thought nothing less.

Wesley: Eze 29:21

Jehoiakim, who was then advanced by Evil - Merodach.

Wesley: Eze 29:21

Thou shalt have liberty, to open thy mouth in comforting the good among them, and to give praise to God.

JFB: Eze 29:10

GROTIUS translates, "from Migdol (a fortress near Pelusium on the north of Suez) to Syene (in the farthest south)"; that is, from one end of Egypt to the other. So "from Migdol to Syene," Eze 30:6, Margin. However, English Version rightly refers Syene to Seveneh, that is, Sebennytus, in the eastern delta of the Nile, the capital of the Lower Egyptian kings. The Sebennyte Pharaohs, with the help of the Canaanites, who, as shepherds or merchants, ranged the desert of Suez, extended their borders beyond the narrow province east of the delta, to which they had been confined by the Pharaohs of Upper Egypt. The defeated party, in derision, named the Sebennyte or Lower Egyptians foreigners and shepherd-kings (a shepherd being an abomination in Egypt, Gen 46:34). They were really a native dynasty. Thus, in English Version, "Ethiopia" in the extreme south is rightly contrasted with Sebennytus or Syene in the north.

JFB: Eze 29:11

Answering to the forty years in which the Israelites, their former bondsmen, wandered in "the wilderness" (compare Note, see on Eze 29:5). JEROME remarks the number forty is one often connected with affliction and judgment. The rains of the flood in forty days brought destruction on the world. Moses, Elias, and the Saviour fasted forty days. The interval between Egypt's overthrow by Nebuchadnezzar and the deliverance by Cyrus, was about forty years. The ideal forty years' wilderness state of social and political degradation, rather than a literal non-passing of man or beast for that term, is mainly intended (so Eze 4:6; Isa 19:2, Isa 19:11).

JFB: Eze 29:12

As Israel passed through a term of wilderness discipline (compare Eze 20:35, &c.), which was in its essential features to be repeated again, so it was to be with Egypt [FAIRBAIRN]. Some Egyptians were to be carried to Babylon, also many "scattered" in Arabia and Ethiopia through fear; but mainly the "scattering" was to be the dissipation of their power, even though the people still remained in their own land.

JFB: Eze 29:13

(Jer 46:26).

JFB: Eze 29:14

The Thehaiti, or Upper Egypt, which had been especially harassed by Nebuchadnezzar (Nah 3:8, Nah 3:10). The oldest part of Egypt as to civilization and art. The Thebaid was anciently called "Egypt" [ARISTOTLE]. Therefore it is called the "land of the Egyptians' birth" (Margin, for "habitation").

JFB: Eze 29:14

Under Amasis it was made dependent on Babylon; humbled still more under Cambyses; and though somewhat raised under the Ptolemies, never has it regained its ancient pre-eminence.

JFB: Eze 29:16

Egypt, when restored, shall be so circumscribed in power that it shall be no longer an object of confidence to Israel, as formerly; for example, as when, relying on it, Israel broke faith with Nebuchadnezzar (Eze 17:13, Eze 17:15-16).

JFB: Eze 29:16

Rather, "while they (the Israelites) look to (or, turn after) them" [HENDERSON]. Israel's looking to Egypt, rather than to God, causes their iniquity (unfaithfulness to the covenant) to be remembered by God.

JFB: Eze 29:17

The departure from the chronological order occurs here only, among the prophecies as to foreign nations, in order to secure greater unity of subject.

JFB: Eze 29:18

With carrying baskets of earth and stones for the siege works.

JFB: Eze 29:18

That is, in proportion to it and the time and labor which he expended on the siege of Tyre. Not that he actually failed in the siege (JEROME expressly states, from Assyrian histories, that Nebuchadnezzar succeeded); but, so much of the Tyrian resources had been exhausted, or transported to her colonies in ships, that little was left to compensate Nebuchadnezzar for his thirteen year's siege.

JFB: Eze 29:19

Not as FAIRBAIRN, "store"; but, he shall take away a multitude of captives out of Egypt. The success of Nebuchadnezzar is implied in Tyre's receiving a king from Babylon, probably one of her captives there, Merbal.

JFB: Eze 29:19

Literally, "spoil her spoil, prey her prey," that is, as she spoiled other nations, so shall she herself be a spoil to Babylon.

JFB: Eze 29:20

The Chaldeans, fulfilling My will as to Tyre (compare Jer 25:9).

JFB: Eze 29:21

In the evil only, not in the good, was Egypt to be parallel to Israel. The very downfall of Egypt will be the signal for the rise of Israel, because of God's covenant with the latter.

JFB: Eze 29:21

(Psa 132:17). I will cause its ancient glory to revive: an earnest of Israel's full glory under Messiah, the son of David (Luk 1:69). Even in Babylon an earnest was given of this in Daniel (Dan 6:2) and Jeconiah (Jer 52:31).

JFB: Eze 29:21

When thy predictions shall have come to pass, thy words henceforth shall be more heeded (compare Eze 24:27).

Two distinct messages: (1) At Eze 30:1-9, a repetition of Eze. 29:1-16, with fuller details of lifelike distinctness. The date is probably not long after that mentioned in Eze 29:17, on the eve of Nebuchadnezzar's march against Egypt after subjugating Tyre. (2) A vision relating directly to Pharaoh and the overthrow of his kingdom; communicated at an earlier date, the seventh of the first month of the eleventh year. Not a year after the date in Eze 29:1, and three months before the taking of Jerusalem by Nebuchadnezzar.

Clarke: Eze 29:10

From the tower of Syene - ממגדל מונה mimmigdol seveneh , "from Migdol to Syene."Syene, now called Essuan, was the last city in Egypt, going towards Ethiopia. It was famous for a well into which the rays of the sun fell perpendicularly at midday.

Clarke: Eze 29:12

Shall be desolate forty years - The country from Migdol or Magdolan, which was on the isthmus between the Mediterranean and the Red Sea, was so completely ruined, that it might well be called desert; and it is probable that this desolation continued during the whole of the reign of Amasis, which was just forty years. See Herod. lib. 3 c. 10; and see Calmet.

Clarke: Eze 29:13

Will I gather the Egyptians - It is probable that Cyrus gave permission to the Egyptians brought to Babylon by Nebuchadnezzar, to return to their own country. And if we reckon from the commencement of the war against Pharaoh-hophra by Nebuchadnezzar, to the third or fourth year of Cyrus, the term will be about forty years.

Clarke: Eze 29:14

Into the land of Pathros - Supposed to mean the Delta, a country included between the branches of the Nile, called Δ delta , from its being in the form of the Greek letter of that name. It may mean the Pathrusim, in Upper Egypt, near to the Thebaid. This is most likely

Clarke: Eze 29:14

Shall be there a base kingdom - That is, it shall continue to be tributary. It is upwards of two thousand years since this prophecy was delivered, and it has been uninterruptedly fulfilling to the present hour

1.    Egypt became tributary to the Babylonians under Amasis

2.    After the ruin of the Babylonish empire, it became subject to the Persians

3.    After the Persians, it came into the hands of the Macedonians

4.    After the Macedonians it fell into the hands of the Romans

5.    After the division of the Roman empire it was subdued by the Saracens

6.    About a.d. 1250, it came into the hands of the Mameluke slaves

7.    Selim, the ninth emperor of the Turks, conquered the Mamelukes, a.d. 1517, and annexed Egypt to the Ottoman empire, of which it still continues to be a province, governed by a pacha and twenty-four beys, who are always advanced from servitude to the administration of public affairs. So true is it that Egypt, once so glorious, is the basest of kingdoms. See Newton on the prophecies.

Clarke: Eze 29:17

The seven and twentieth year - That is, of the captivity of Jeconiah, fifteen years after the taking of Jerusalem; about April 20, 3432. The preceding prophecy was delivered one year before the taking of Jerusalem; this, sixteen years after; and it is supposed to be the last which this prophet wrote.

Clarke: Eze 29:18

Caused his army to serve a great service against Tyrus - He was thirteen years employed in the siege. See Joseph. Antiq. lib. 10 c. 11. In this siege his soldiers endured great hardships. Being continually on duty, their heads became bald by wearing their helmets; and their shoulders bruised and peeled by carrying baskets of earth to the fortifications, and wood, etc., to build towers, etc

Clarke: Eze 29:18

Yet had he no wages, nor his army - The Tyrians, finding it at last impossible to defend their city, put all their wealth aboard their vessels, sailed out of the port, and escaped for Carthage; and thus Nebuchadnezzar lost all the spoil of one of the richest cities in the world.

Clarke: Eze 29:20

I have given him the land of Egypt for his labor - Because he fulfilled the designs of God against Tyre, God promises to reward him with the spoil of Egypt.

Clarke: Eze 29:21

Will I cause the horn of the house of Israel to bud - This may refer generally to the restoration; but particularly to Zerubbabel, who became one of the leaders of the people from Babylon. Or it may respect Daniel, or Mordecai, or Jeconiah, who, about this time, was brought out of prison by Evil-merodach, and afterwards kindly treated.

Defender: Eze 29:11

By Ezekiel's time, Egypt had lost her ancient glory. Jeremiah had rebuked Judah's kings for trusting the Egyptians to save them from Nebuchadnezzar. Instead of defending Israel, they suffered a crushing defeat by the Babylonians. Many scattered into Arabia, many were carried as captives to Babylon, and mighty Egypt became almost desolate from "Syene to Ethiopia" (Eze 29:10) - that is, from the northern reaches of the Nile to the southern.

Defender: Eze 29:11

No forty-year period of such complete desolation in Egypt has been confirmed, although this was the length of time between Nebuchadnezzar's defeat of Pharaoh and Egypt's later deliverance when Cyrus and the Persians conquered Babylon. Very little is known for certain about the Egyptian history of this period, but it is known that the Egyptian monarchs, like other monarchs of antiquity, commonly boasted inordinately of their victories and passed over their defeats as lightly as possible. Even if the prophecies in these verses were fulfilled literally, Egyptian historians may not have acknowledged it for reasons of national pride. We can be confident that, when and if Egypt's true and full history is ever discovered, these prophecies will be found to have been fulfilled as written.

One alternate possibility is that a forty year period of complete desolation is still future, in the early years of the coming kingdom age. The desolations of the tribulation period may leave certain areas completely unhabitable for a time, as the lands are gradually becoming healed and fruitful again."

Defender: Eze 29:15

Egypt was never doomed to extinction, as were such nations as Edom, Ammon, Phoenicia, and others. It was prophesied, however, to be "the basest of the kingdoms" from then on, never to rise again to its former greatness. After Babylonia, Egypt was under the heel of Persia, then Greece, then Rome. Later the Arabs spread the religion of Islam over Egypt and the native Egyptians eventually became an ethnic minority in their own country. In more recent times, Egypt was a part of the British Empire, receiving its independence only in 1922. As an Arab nation, it has occasionally tried to assume leadership over the Arab world, but has been unsuccessful. It has continued to be "the basest of the kingdoms," just as Ezekiel predicted over twenty-five centuries ago."

TSK: Eze 29:10

I will : Eze 29:11, Eze 30:12; Hab 3:8

utterly waste : Heb. wastes of waste

from the tower of : from Migdol to. Eze 30:6-9; Exo 14:2; Jer 44:1, Jer 46:14

Syene : Heb. Seveneh, Now Essuan, situated at the southern extremity of Egypt (as Migdol was at the northern), on the confines of Ethiopia, near the tropic of Cancer, and about lat. 24 degrees n long 32 degrees e.

TSK: Eze 29:11

foot of man : Eze 30:10-13, Eze 31:12, Eze 32:13, Eze 33:28, Eze 36:28; Jer 43:11, Jer 43:12

forty : 2Ch 36:21; Isa 23:15, Isa 23:17; Jer 25:11, Jer 25:12, Jer 29:10; Dan 9:2

TSK: Eze 29:12

desolate in : Eze 30:7; Jer 25:15-19, Jer 27:6-11

and I will scatter : We learn from Berosus that Nebuchadnezzar sent several captive Egyptians to Babylon; and from Megasthenes, that he transplanted others to Pontus; and it is probable, that at the dissolution of the Babylonian empire, about forty years after, Cyrus permitted them to return to their native country. Eze 30:23; Jer 46:19

TSK: Eze 29:13

At the : Isa 19:22; Jer 46:26

TSK: Eze 29:14

Pathros : Eze 30:14; Gen 10:14; 1Ch 1:12, Pathrusim, Isa 11:11; Jer 44:1

habitation : or, birth

base : Heb. low

TSK: Eze 29:15

the basest : Eze 17:6, Eze 17:14, Eze 30:13; Zec 10:11

rule : Eze 31:2, Eze 32:2; Dan 11:42, Dan 11:43; Nah 3:8, Nah 3:9

TSK: Eze 29:16

the confidence : Eze 29:6, Eze 29:7, Eze 17:15-17; Isa 20:5, Isa 30:1-6, Isa 31:1-3, Isa 36:4-6; Jer 2:18, Jer 2:19, Jer 2:36, Jer 2:37; Jer 37:5-7; Lam 4:17; Hos 5:13, Hos 7:11, Hos 12:1, Hos 14:3

bringeth : Eze 21:23; Num 5:15; 1Ki 17:18; Psa 25:7, Psa 79:8; Isa 64:9; Jer 14:10; Hos 8:13, Hos 9:9; Heb 10:3, Heb 10:17; Rev 16:19

but : Eze 29:6, Eze 29:9, Eze 29:21, Eze 28:22-24, Eze 28:26

TSK: Eze 29:17

am 3432, bc 572, Eze 29:1, Eze 1:2

TSK: Eze 29:18

Nebuchadrezzar : Eze 26:7-12; Jer 25:9, Jer 27:6

a great : Nebuchadnezzar was thirteen years employed in the siege. During this long siege, the soldiers must have endured great hardships; their heads would become bald by constantly wearing their helmets; and their shoulders be peeled by carrying materials to and from the works.

yet : St. Jerome asserts, on the authority of the Assyrian histories, that when the Tyrians saw their city must fall, they put their most valuable effects on board their ships, and fled with them to the islands, and their colonies, ""so that, the city being taken, Nebuchadnezzar found nothing worthy of his labour.""

TSK: Eze 29:19

I will : Eze 29:8-10, Eze 30:10-12; Jer 43:10-13

take her spoil, and take her prey : Heb. spoil her spoil, and prey her prey

TSK: Eze 29:20

labour : or, hire

served : 2Ki 10:30; Isa 10:6, Isa 10:7, Isa 45:1-3; Jer 25:9

TSK: Eze 29:21

I cause : Eze 28:25, Eze 28:26; 1Sa 2:10; Psa 92:10, Psa 112:9, Psa 132:17, Psa 148:14; Isa 27:6; Jer 23:5; Luk 1:69

the opening : Eze 3:26, Eze 24:27, Eze 33:22; Psa 51:15; Amo 3:7, Amo 3:8; Luk 21:15; Col 4:3, Col 4:4

they shall know : Eze 29:6, Eze 29:9, Eze 29:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 29:10-12

From the tower of Syene - Or, as in the margin, "Migdol"("tower") was about two miles from Suez. "Syene"was the most southern town in Egypt, on the borders of Ethiopia, in the Thebaid, on the eastern bank of the Nile. The modern Assvan lies a little to the northeast of the ancient Syene.

We have no record of the circumstances of the Chaldsaean invasion of Egypt, but it is possible that it did not take place until after the fall of Tyre. We gather of what nature it must have been by comparing the description of the results of Assyrian conquest (Isa 37:25 ff). Minute fulfillment of every detail of prophecy is not to be insisted upon, but only the general fact that Egypt would for a time, described as 40 years, be in a state of collapse. No great stress is to be laid on the exact number of years. The number of years passed in the wilderness became to the Hebrews a significant period of chastisement.

Nebuchadnezzars occupation of Egypt was of no long duration, and his ravages, though severe, must have been partial. Peace with Babylon was favorable to the development of home-works, but since the peace was in truth subjugation, it was hollow and in fact ruinous. Further, it is to be remembered that God fulfils His decree by a gradual rather than an immediate process. The ravages of Nebuchadnezzar were the beginning of the end, and all the desolation which followed may be looked upon as a continuous fulfillment of God’ s decree. The savage fury with which Cambyses swept over Egypt amply realized all that Ezekiel foretold. Many places recovered some wealth and prosperity, but from the time of Herodotus the kingdom never again became really independent. Egyptian rulers gave place to Persian, Persian to the successors of Alexander the Great, who gave place in turn to Rome. So thoroughly was the prophecy of Ezekiel fulfilled Eze 29:14-15.

Barnes: Eze 29:13

A similar respite was promised to Moab Jer 48:47, to Ammon Jer 49:6, and to Tyre Isa 23:15.

Barnes: Eze 29:14

Pathros - The Thebaid or Upper Egypt, the original seat of the kingdom.

The land of their habitation - Rather, as margin, i. e., the home of the restored exiles.

Barnes: Eze 29:16

The false confidence of the Israelites "brought to remembrance,"i. e., discovered in the sight of God and man their "iniquity,"i. e., their treachery and perjury to the Chaldaeans; their falsehood being made evident when they "look after"(turn to) the Egyptians and seek their aid in rebellion. The ruin of Egypt shall put an end to all this.

Barnes: Eze 29:17-21

The prophet places this prediction out of chronological order, that he may point out what had not been stated in the foregoing prophecy, namely, that the agent who should strike the first blow on Egypt should be the Chaldaean king, Nebuchadnezzar.

Eze 29:18

Yet had he no wages - It is not improbable that the Tyrians before they surrendered their island-citadel managed to remove much of their treasure; but others exlplain the verse; that the siege and capture of Tyre is to be regarded as the "work"appointed, and the possession of Egypt as the "reward or wages"for the work.

Eze 29:21

Egypt being the antagonist of the people of God, her overthrow inaugurated the triumph of good over evil.

The horn ... - Or, "an horn to bud forth to the house of Israel."

I will give thee the opening of the mouth - When these things should begin to come to pass the prophet’ s mouth should be opened to declare their meaning, and to make known the end to which all was tending.

Poole: Eze 29:10

I am against thee: see Eze 28:22 .

Thy rivers: see Eze 29:4 .

Waste: see Eze 29:9 .

The tower thus, as a common name, we, and the French, and others read it; but some account it a proper name of a town or city, called Magdalum, for aught I know the old Migdol, Exo 14:2 Num 33:7,8 ; it was on the Red Sea side, north-east of Egypt: from this part unto Syene.

Syene a city on the east of Nilus over against Arabia, saith one; a city that is just below the great cataract or fall of Nilus toward Ethiopia, and such a boundary between Ethiopia and Egypt as admits dispute to which it belongs. Ethiopia: now, to dispute nothing of this geography, it seems likely to me, that what we render Ethiopia is not so well and plainly rendered; for Syene being so near to Ethiopia, we must look some place of Egypt at some greater distance from Syene than this Ethiopia is; if then it were translated, the border of Cush, to whom Moses assigns Arabia, Gen 10:7 . Let us suppose then Magdalum, instead of

the tower as one term; Syene on the edge of Ethiopia, as another; and the opposite point on the Red Sea towards Arabia; and then almost all Egypt is comprised herein, from north-east to south-east, down the Red Sea, thence to the westward as far as Ethiopia, and thence up the Nile as high northward as Magdalum.

Poole: Eze 29:11

No foot of man not strictly to be taken, but in an accommodated sense, or comparatively to what once was, or so little traffic and passing to and fro, that no footsteps or tracks of men were found. It is a Scripture hyperbole, as Luk 19:44 Isa 14:31 Eze 26:14,21 .

Nor foot of beast of profitable, useful, and tractable, as sheep, oxen, and horses; but of wild beasts too many are in the desolate places of that part of the world.

Neither shall it be inhabited forty years: accounting these years from the first wastings of Egypt by their civil dissensions and wars, some nine or ten years before Nebuchadnezzar subdued and wasted it, which he did in the thirty-fifth, thirty-sixth, and thirty-seventh years of his reign, or thereabout. So that these forty years will fall in about the thirtieth year of Jeconiah’ s captivity, and end with the seventieth year of the captivity, which was the first of Cyrus.

Poole: Eze 29:12

This verse is a further repeated confirmation of what was said before, and needs no new explication, every thing in it being already spoken to in the former verses.

Among the nations some into captivity, others by a timely retirement dispersed themselves, and got among their neighbours, who escaped, and where they kept, till the forty years expired.

Poole: Eze 29:13

Forty years: see Eze 29:11 .

Gather by some eminent acts of Providence toward them, perhaps inclining the generous mind of Cyrus to favour them, and proclaim liberty to them, and under the government of old Areasis, that reigned fifty-five years, saith Diodorus, some ten or twelve of which might be under Cyrus, who had a kindness for the old man; and he, to repair the wastes, obtained and published great privileges for the new replanters.

The people Babylon, Ethiopia, Libya, and other countries, that can be but conjectured to have been receptacles for them.

Poole: Eze 29:14

The captivity which Nebuchadnezzar led away into Babylon.

The land of Pathros one province or country of Egypt; it was a southern part of Egypt. in which was the famous city Thebae or Thebais, known for its hundred gates.

The land of their habitation the ancient habitation of the fathers of the most of those that did return, forty years having eaten up almost all that had lived there before.

A base kingdom a low, tributary, dependent kingdom, subject to the Persian kingdom as Areasis was to Cyrus; and though it did at length grow great, yet was it always dependent on Greeks or Romans.

Poole: Eze 29:15

The basest the most abject, debased, and most underling. It is likely the kings to whom Egypt was tributary kept them lowest, as knowing how dangerous that kingdom might be, as it recovered its ancient greatness; and the word seems to intimate this, for it is more than the kingdoms it shall be depressed.

Neither shall it exalt itself its masters would so watch and check it. I will diminish them; beside the hard and cruel usages of the Persian kings, which might be unjust enough, God’ s most just judgment should follow them to lessen their numbers, power, wealth, and honour.

They shall no more rule over the nations though once they had subdued and ruled, yet should they not any more. In the times of the Ptolemies, though it was considerable, yet then it was not a kingdom that ruled the nations about her, though she made war upon them.

Poole: Eze 29:16

The confidence: on every occasion the Jews were wont, against express prohibition, to renew friendship with Egypt, and make leagues for defence by them, and here they sinfully rested, as Isa 30:2 31:1 36:6,9 : see Eze 29:7 .

Which bringeth their iniquity to remembrance which sinful reliance on the arm of flesh provoked God to call to mind other their iniquities which accompanied this, viz. their idolatry, and going a whoring with these their confederates. God never forgets, but when he visits, punisheth, and judgeth a nation for their sin, then their sin is come up into remembrance.

When they shall look after them or, in their, i.e. the house of Israel’ s, looking after, i.e. with a desire that the Egyptians would, with hope they will, and with confidence that they can, relieve, rescue, and save them; when they forgot God, and respected Egypt.

They shall know the house of Israel shall know that I am the Lord, and whoso knows him will put their trust in him, Psa 9:10 .

Poole: Eze 29:17

The seven and twentieth year of Jeconiah’ s captivity the year after the conquest of Tyre, and the thirty-fifth of Nebuchadnezzar.

The first month part of our March and April.

Poole: Eze 29:18

His army: the army, the inferior officers, and principal commanders, it is like, were weary of the siege, and might advise the raising it; but the authority, presence, and immovable resolution of the king kept them on still, and made them hold out.

A great service it was service to the justice of God in punishing the Tyrians by the ambition of Nebuchadnezzar, who would not endure any thing to stand against him. It was great service, both for hardness of work, heaviness of burdens, and unreasonable length of the siege, thirteen years together.

Every head was made bald either age, or sicknesses, (which often make men bald,) or continued wearing of the helmets, spoiled the best heads of hair amongst them; or perhaps it noteth the weeping bargain they had, though they mastered Tyre, where they got no booty; and both Nebuchadnezzar and his army might shave their heads, in token of mourning for their loss, rather than crown their heads with garlands of joy for gaining of the city.

Every shoulder was peeled either clothes wore out, they had scarce any to their backs in so long a siege, or galled and blistered with carrying burdens, stones, timber, iron, and earth for fortifications, and to make a passage from the continent to Tyre; which sores, when healed, left scabs or dead skin that peeled off.

He had no wages for though Tyre was very rich when first besieged, no doubt very much wealth was carried away by shipping at the beginning and during the siege, which none could prevent, very much spent and wasted in the siege, and what was left preserved by articles of surrender; for most conclude that it was delivered on composition, and the conqueror had only victory for his pains and charge.

Poole: Eze 29:19

I will give the land of Egypt: yet it is certain that the discontents of Egypt gave occasion, and the revolts of some of the subjects from Hophra, or Apries, and their inviting Nebuchadnezzar, gave him Egypt; but these were the irregularities of men, which God did wisely and justly manage to effect what he designed, and God gave, and men gave too; as the ten tribes gave, so God gave, the kingdom to Jeroboam; so the first cause and second causes produce the same effect. Her multitude ; common people, who shall be made captives by the power of the conqueror, and servants or slaves next by the will of those that buy them of the soldier.

Her spoil: much of the Egyptian riches were the spoil of other nations, or the spoils of one another in the late civil wars between Pharaoh-hophra and Areasis; and now their dishonest gains shall be a prey to Babylonians.

Her prey that which was once another’ s possession, whilst right prevailed; but became a prey when Egypt’ s power mastered the possessors.

The wages for his army: his army could not have plunder of Tyre, because it was surrendered on terms, but now they shall, and this shall be their prey.

Poole: Eze 29:20

I have given him it is as sure as in his possession; thought he must fight for it, and it will cost blood, yet he shall surely have success.

Against it Tyre.

They wrought for me the proud, revengeful, covetous, and cruel Babylonians designed themselves, and did work for themselves, but God had further, higher, and more excellent ends, his work was doing by them who thought nothing less.

Poole: Eze 29:21

In that day about that time, when Egypt was spoiled, Nebuchadnezzar returned to Babylon, his wars first, and soon after his life, ended, about four or five years after his return out of Egypt into Babylon; for about the thirty-seventh or thirty-eighth of his reign he finished his conquest of Egypt, and in the forty-third year he died at Babylon.

The horn Jehoiachin by Evil-merodach was advanced, Jer 52:31-33 ; beside dignities given to Daniel, the three children, and many others, under whose authority and favour the affairs of the Jews began, as a root that hath life in it, to spring and flourish; and whatever was the more immediate visible cause that prevailed with Evil-merodach, we are sure the principal cause was this, God’ s mercy and veracity, who had promised he would do it, and foretold the time when he would begin to do it.

The opening of the mouth thou shalt with greater authority be heard speaking, when the sorrows thou foretoldest, and the joys thou promisedst, both come to pass; and both Jews and Babylonians shall see and own it; or, thou shalt have liberty and freedom, as well as will and cause to speak, to open thy mouth in comforting the good among them, and to give praise to God, who revived their hopes, and made them know him as the Lord their God.

Haydock: Eze 29:10

Tower; or rather (Calmet) Hebrew and Septuagint, "from Magdol to Syene." (Haydock) ---

This was on the frontiers of Ethiopia, below the cataracts. (Pliny, [Natural History?] v. 9.)

Haydock: Eze 29:11

Years, till the third of Cyrus, who gave liberty to all the captives at the beginning of his reign, ver. 13. (Calmet) ---

Amasis reigned forty-four years in Lower Egypt, (Herodotus iii. 10.) over the few whom Nabuchodonosor spared.

Haydock: Eze 29:14

Low. The Jews were not more tempted to apply to them for aid. (Calmet) ---

Amasis strove to shake off the yoke: but Cambyses came and slew many. Psammenites killed himself; (Herodotus iii. 9.) or was taken to Susa, and the country laid waste. (Ctesias) ---

Egypt has almost ever since been subject to foreign princes, (Haydock) Persians, Greeks, Romans, Saracens, Mamelukes, and Turks. The trade of Egypt, by caravans, was in a manner destroyed for forty years by Nabuchodonosor, whose victories Megesthenes and Berosus attest 300 years before Christ. (Watson)

Haydock: Eze 29:17

Year: fifteen (Calmet) or seventeen years after the preceding prophecy, (ver. 1.; Worthington) but on the same subject.

Haydock: Eze 29:18

Peeled, with carrying machines of war and burdens for thirteen years. ---

No reward worth the labour. The new city surrendered upon terms, (Calmet) or the citizens shipped off their most valuable goods, and retired to Carthage, &c. God gives a temporal reward for moral virtues, (St. Jerome) even to infidels. (Worthington) ---

Thus he rewarded the ancient Romans, and the midwives. (St. Augustine, City of God v. 12.; and St. Thomas Aquinas, [Summa Theologiae] i. 2. q. 114. a. 10.) ---

They had no intention of pleasing God, (Calmet) or of directing their labours for his service. (Haydock)

Haydock: Eze 29:21

Horn: Zorobabel; (St. Jerome) Jechonias, who was honoured by Evil-merodac; (Tirinus) or Daniel and Mardochai, with all the nation. ---

Month. Thou shalt speak boldly, and they will give credit to thee henceforward. (Calmet)

Gill: Eze 29:10

Behold, therefore, I am against thee, and against thy rivers,.... Against the king of Egypt, and against his subjects, the many people he ruled over; as the Lord is against spiritual Egypt, and the head of it, and the antichristian states, signified by many waters, rivers, and fountains; see Rev 11:8,

and I will make the land of Egypt utterly waste and desolate; partly by a civil war, and partly by a foreign enemy; especially those parts of it which were the seat of war:

from the tower of Syene even unto the border of Ethiopia; or the tower of Seveneh; according to Herodotus ⁱ, Syene was a city of Thebais, where he was told were two mountains, which gave rise to the Nile. Pliny ^k says it was six hundred twenty five miles from Alexandria; and it is by him, as well as Strabo ^l, placed under the tropic of Cancer; who both say, in the summer solstice, at noon, no shadow is cast there; to which the poet Lucan ^m refers, It is now called Essuaen; which city, as Mr. Norden ⁿ says, who lately travelled in those parts, is situated on the eastern shore of the Nile; and he relates that there remain still some marks of the place where the ancient city stood; as to the rest, it is so covered with earth, that there is nothing but rubbish, from which, in some places, one would judge that there were formerly magnificent buildings here. The utter destruction of which, with the rest of Egypt prophesied of, appears to have been fulfilled. This place is famous for being the place of the banishment of Juvenal the poet, where he died, being eighty years of age. The tower of Syene, Jerom says, remained to his days, and was subject to the Roman government, where are the cataracts of the Nile; and to which place, from our sea, he says, the Nile is navigable: but, according to Pliny. ^o, Syene itself was on the border of Ethiopia; and so say Pausanias ^p and Solinus ^q: and, according to Seneca ^r, it was the extreme part of Egypt. So Josephus ^s says the south border of Egypt is Syene, which separates it from Ethiopia; and that between Pelusium (the entrance of Egypt) and Syene are two hundred and fifty miles. It lay between Egypt and Ethiopia, so that it might seem doubtful to which it belonged. It seems better therefore to take "Migdol", rendered a "tower", for the proper name of a place, as the Septuagint do; and such a place there was in Egypt, Jer 44:1, a town on the Red sea, Exo 14:2, so that the one was on the border of Egypt on one side, and the other on the other: and the words may be rendered ^t, "from Migdol to Syene, even to the border of Ethiopia"; from one end of it to the other: it denotes the utter desolation of the country, from one end to the other. Unless by Cush, rendered "Ethiopia", is meant Arabia, as it often is, and is thought by some to be intended here; which was on the northern border of Egypt, as Syene was, a city in Thebais, near to Ethiopia, on the southern border of it; so that this describes Egypt from south to north; but the former account seems best.

Gill: Eze 29:11

No foot of man shall pass through it,.... This must be understood not strictly, but with some limitation; it cannot be thought that Egypt was so depopulated as that there should not be a single passenger in it; but that there should be few inhabitants in it, or that there should be scarce any that should come into it for traffic; it should not be frequented as it had been at least there should be very few that travelled in it, in comparison of what had:

no foot of beast shall pass through it: no droves of sheep and oxen, and such like useful cattle, only beasts of prey should dwell in it:

neither shall it be inhabited forty years: afterwards, Eze 29:17, a prophecy is given out concerning the destruction of it by Nebuchadnezzar, which was in the twenty seventh year, that is, of Jeconiah's captivity; now allowing three years for the fulfilment of that prophecy, or forty years, a round number put for forty three years, they will end about the time that Cyrus conquered Babylon, at which time the seventy years' captivity of the Jews ended; and very likely the captivity of the Egyptians also. The Jews pretend to give a reason why Egypt lay waste just forty years, because the famine, signified in Pharaoh's dream, was to have lasted, as they make it out, forty two years; whereas, according to them, it continued only two years; and, instead of the other forty years of famine, Egypt must be forty years uninhabited: this is mentioned both by Jarchi and Kimchi.

Gill: Eze 29:12

And I will make the land of Egypt desolate in the midst of the countries that are desolate,.... As Judea and others, made desolate by the king of Babylon:

and her cities among the cities that are laid waste shall be desolate forty years; such as Thebes, Sais, Memphis, and others; which should share the same fate as Jerusalem and other principal cities in other countries, which fell into the hands of Nebuchadnezzar:

and I will scatter the Egyptians among the nations, and will disperse them through the countries; such as were not carried captive into Babylon fled into other countries, as Arabia, Ethiopia, and other places, Berosus ^u makes mention of this captivity of the Egyptians under Nebuchadnezzar the son, which no other writer does.

Gill: Eze 29:13

Yet thus saith the Lord God, at the end of forty years,.... Reckoning from its devastation by Nebuchadnezzar to the taking of Babylon by Cyrus:

will I gather the Egyptians from the people whither they were scattered; from Babylon, and other places; Cyrus very probably being stirred up by the Lord to proclaim liberty to the Egyptians, as he did to the Jews, to return to their own land; and at the same time restored Amasis to the quiet possession of his kingdom, who must be still alive; since, according to Diodorus Siculus ^w, he reigned fifty five years; though, according to Herodotus ^x, he reigned but forty four years.

Gill: Eze 29:14

And I will bring again the captivity of Egypt,.... For what is done by men, under the direction and influence of divine Providence, is said to be done by the Lord, as this was, though by the means of Cyrus:

and will cause them to return into the land of Pathros; which was a part of the land of Egypt; perhaps so called from Pathrusim, the son of Mizraim, from whom Egypt had its name, Gen 10:14. Bochart takes it to be Thebais, a principal country in Egypt:

into the land of their habitation; or nativity, where they were born, and where they before dwelt:

and they shall be there a base kingdom; as it is at this day more especially, to which it has been gradually reduced, having passed into various hands, and come under the power and dominion of different states: whatever might be the case and circumstances of it under Cyrus, Cambyses his son entered into it, made sad devastation in it, and an entire conquest of it; and though it revolted under Darius Hystaspes, it was subdued again, and brought into a worse state than before by Xerxes: it revolted again in the reign of Darius Nothus, and was at last by Ochus totally subdued; and from that time the Egyptians never had a king of their own nation to reign over them. Along with the Persian empire it came into the hands of Alexander without any opposition; and, after his death, fell to the share of Ptolemy, one of his captains; and, though some of the first kings of that name were of considerable note and power, yet Egypt made a poor figure under the reigns of several of them. When the Roman empire obtained, it became a province of that, and continued so for six or seven hundred years; and then it fell into the hands of the Saracens, when it sunk into ignorance and superstition, the Mahometan religion being established in it, with whom it continued until about the year of Christ 1250; when the Mamalucks, or Turkish and Carcassian slaves, rose up against their sovereigns, the sultans of Egypt, and usurped the government, in whose hands it was until the year 1517; when Selim the ninth, emperor of the Turks, conquered the Mamalucks, and put an end to their government, and annexed it to the Ottoman empire; of which it is a province to this day ^x, being governed by a Turkish basha, with twenty four begs or princes under him, who are raised, from being servants, to the administration of public affairs; and so it is become a base kingdom indeed, if to be called one ^y.

Gill: Eze 29:15

And it shall be the basest of the kingdoms,.... That belonged to the Persian monarchy, or to the Macedonian empire, being more kept under than the rest, lest it should regain its former strength and glory; though it became more famous in the times of some of the Ptolemies, yet never recovered its former greatness; and is now exceeding base indeed, as appears from the preceding note:

neither shall it exalt itself any more above the nations; so as to conquer them, and make them tributary to it, as it had done:

for I will demolish them, that they shall no more rule over the nations; for though they made war upon other nations in the time of the Lagidae, yet they did not subdue them, and annex them to their kingdom, being much weakened both as to men and money.

Gill: Eze 29:16

And it shall be no more the confidence of the house of Israel,.... It having been treacherous to them, and moreover subdued by the Chaldeans, the Jews, even after their return from captivity, put no more confidence in them; it being now become as it is here prophesied it would, the basest of the kingdoms, more weak, and in a more abject state, than the rest, and so despised by its neighbours, as it was by the Jews:

which bringeth their iniquity to remembrance, when they shall look after them; as they had done in time past, when they looked after them for help, and expected it from them, and trusted in them, and served their idols; which brought to the Lord's remembrance former iniquities and idolatries, for which he punished them; but now they should do so no more:

but they shall know that I am the Lord God; not the Egyptians, but the Israelites; who being returned from captivity, shall acknowledge and serve the only true God, and no more worship the idols of the nations.

Gill: Eze 29:17

And it came to pass in the seven and twentieth year,.... Of Jeconiah's captivity; or of the reign of Nebuchadnezzar, as Jarchi, Kimchi, and Abendana, from Seder Olam Rabba ^z, observe; though it was in the thirty fifth year of his reign that Tyre was taken by him; and after that Egypt was given him:

in the first month, in the first day of the month: the month Nisan, which answers to part of March, and part of April. According to Bishop Usher ^a, it was on the twentieth of April, on the third day of the week (Tuesday), in 3432 A.M.or before Christ 572. Mr. Whiston ^b makes it to be a year sooner. This prophecy is not put in its proper place, as to order of time, since it was sixteen or seventeen years after the preceding, and the last of Ezekiel's prophecies; but is here placed, because it relates to the same subject as the former, the destruction of Egypt.

The word of the Lord came unto me, saying; as follows:

Gill: Eze 29:18

Son of man, Nebuchadrezzar king of Babylon,.... The same with Nebuchadnezzar; he goes by both names in Scripture, nor is the difference very great:

caused his army to serve a great service against Tyrus; in besieging it thirteen years ^c before he was able to take it; during which time his army suffered much hardship, was greatly fatigued and wearied, by the various military works they were engaged in, to carry on the siege so long a time:

every head was made bald, and every shoulder was peeled: the heads of the soldiers became bald with wearing their helmets so long, or carrying baskets of earth and timber upon them, to make mounts with; and the skin of their shoulders was peeled off, either with their armour, or by carrying burdens on them for the above purpose; or, as Jerom says, from the Assyrian annals, to make a causeway to join the island to the continent, that so they might come at it with their battering rams, and demolish it:

yet hath he no wages; nor his army, for Tyrus; for besieging it; for, as the same Jerom observes when the Tyrians found that the city was like to be taken by him, their gold and silver, and whatsoever was valuable that was with them, they put on and sent it to other islands; or, as others say, that when Tyre on the continent, which was what Nebuchadnezzar besieged, was about to be taken, the inhabitants transplanted their riches to the island at some distance, where new Tyre was afterwards built; however, what with the consumption of their riches during this thirteen years' siege, and the removing their effects to other places before the taking of the city there was scarce anything left for the plunder of king of Babylon's army, so that he and that had nothing to requite them:

for the service that he had served against it: it must have cost him a great deal of money to support such a numerous army for so long a time, as well as the siege was very toilsome and laborious; and yet, when the city was taken, there was nothing found in it to answer this expense and labour.

Gill: Eze 29:19

Therefore thus saith the Lord God,.... Since this was the case, that the king of Babylon had been working for nothing, and had spent much blood and treasure, as well as time, to little purpose and advantage to himself;

behold, I will give the land of Egypt to Nebuchadrezzar king of Babylon; which will make him a sufficient recompence for his loss of time, men, and money, before Tyre; and though the conquest of Egypt was made easy to him, by the internal divisions and wars which were among the Egyptians; yet these were suffered, and ordered by the providence of God, to bring about this his will, by way of righteous punishment of the Egyptians, for their treachery to his people, and other sins:

and he shall take her multitude, of soldiers, and of inhabitants, and carry them captive:

and take her spoil, and take her prey; that which the Egyptians had spoiled other nations of and made a prey of that should now become the spoil and prey of the Chaldeans:

and it shall be the wages for his army; with this the king of Babylon would be able to pay off the arrears of his army; which had lain so long against Tyre; or this would be a recompence to them for all the hardships they there sustained.

Gill: Eze 29:20

I have given him the land of Egypt for labour wherewith he served against it, That is, against Tyre; meaning not Nebuchadnezzar merely or only, but his army also, who did the main of the service and labour, and had the plunder of the country for it; though the kingdom itself was given to their king, and annexed to his monarchy:

because they wrought for me, saith the Lord God; not intentionally, but eventually; they did not design to do any service for God; they only sought to serve themselves with the riches and wealth of those they subdued; and yet while they besieged Tyre, and when they took it, and while they were ravaging, plundering, and subduing Egypt, they were doing the Lord's will and work, and executing his righteous judgments on these enemies of his for their sins; wherefore he rewarded them sufficiently: none ever are employed by him but he gives them their wages; even though they are wicked and ungodly men, verily they have their reward.

Gill: Eze 29:21

In that day will I cause the horn of the house of Israel to bud forth,.... Not at the time of Egypt's destruction, unless it can be thought that this refers to the advancement of Daniel in the court of Babylon; or to the taking of Jehoiachin out of prison, and setting his throne above the rest of the kings; which events came to pass a little after this: but rather this respects the time of Egypt's restoration forty years after, when Cyrus came to the throne, and proclaimed liberty to the Jews to return to their own land, and build their city and temple, under the government of Zerubbabel their prince: besides, it may not be limited to either of these times, but may regard the famous day, when the kingdom of Israel, in a spiritual sense, should flourish under the Messiah, the Horn of salvation, and Branch of David, often promised to bud forth, and was fulfilled in Jesus, Psa 132:17. The Targum is,

"in that day will I bring redemption to the house of Israel.''

And I will give thee the opening of the mouth in the midst of them; in prophecy among them, as the Targum; who after this, might deliver other prophecies, though we have no account of them; or he should have boldness and courage when he and they should see his prophecies fulfilled, by which it would appear that he was a true prophet of the Lord:

and they shall know that I am the Lord; who sent the prophet, and from whom he had these prophecies, and by whom they were fulfilled.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 29:10

¹ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

² sn This may refer to a site in the Egyptian Delta which served as a refuge for Jews (Jer 44:1; 46:14).

³ sn Syene is known today as Aswan.

NET Notes: Eze 29:13

¹ sn In Ezek 4:4-8 it was said that the house of Judah would suffer forty years.

NET Notes: Eze 29:14

¹ tc Thus the Masoretic Text. The LXX, Syriac, and Vulgate translate as though the Hebrew read “cause to inhabit.”

NET Notes: Eze 29:16

¹ tn Heb “reminding of iniquity when they turned after them.”

NET Notes: Eze 29:17

¹ sn April 26, 571 b.c.

NET Notes: Eze 29:18

¹ tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an “r” rather than an “n” (so also in v. 19).

² sn Nebuchadnezzar besieged Tyre from 585 to 571 b.c.

map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

NET Notes: Eze 29:20

¹ tn Heb “for which he worked,” referring to the assault on Tyre (v. 18).

NET Notes: Eze 29:21

¹ tn Heb “I will cause a horn to sprout for the house of Israel.” The horn is used as a figure for military power in the OT (Ps 92:10). A similar expression is made about the Davidic dynasty in Ps 132:17.

² tn Heb “I will grant you an open mouth.”

Geneva Bible: Eze 29:14

And I will bring again the captives of Egypt, and will cause them to return [into] the land of Pathros, into the land of their habitation; and they shall be there a ^{( g )} base kingdom.

^{( g )} Meaning, that they would not have full dominion but be under the Persians, Greeks and Romans, and the reason is that the Israelites would no more put their trust in them, but learn to depend on God.

Geneva Bible: Eze 29:16

And it shall be no more the confidence of the house of Israel, which bringeth [their] ^{( h )} iniquity to remembrance, when they shall look after them: but they shall know that I [am] the Lord GOD.

^{( h )} Lest I should by this means punish their sins.

Geneva Bible: Eze 29:17

And it came to pass in the ^{( i )} seven and twentieth year, in the first [month], in the first [day] of the month, the word of the LORD came to me, saying,

^{( i )} Counting from the captivity of Jeconiah.

Geneva Bible: Eze 29:18

Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great ^{( k )} service against Tyre: every head [was] made bald, and every shoulder [was] rubbed raw: yet had he no wages, ^{( l )} nor his army, for Tyre, for the service that he had served against it:

^{( k )} He took great pains at the siege of Tyre and his army was sore handled.

^{( l )} Signifying that Nebuchadnezzar had more pains than profit by the taking of Tyre.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 29:1-21

1 The judgment of Pharoh for his treachery to Israel.

8 The desolation of Egypt.

13 The restoration thereof after

17 Egypt the reward of Nebuchadnezzar.

21 Israel shall be restored.

40 years.

MHCC: Eze 29:1-16

Worldly, carnal minds pride themselves in their property, forgetting that whatever we have, we received it from God, and should use it for God. Why, then, do we boast? Self is the great idol which all the world worships, in contempt of God and his sovereignty. God can force men out of that in which they are most secure and easy. Such a one, and all that cleave to him, shall perish together. Thus end men's pride, presumption, and carnal security. The Lord is against those who do harm to his people, and still more against those who lead them into sin. Egypt shall be a kingdom again, but it shall be the basest of the kingdoms; it shall have little wealth and power. History shows the complete fulfilment of this prophecy. God, not only in justice, but in wisdom and goodness to us, breaks the creature-stays on which we lean, that they may be no more our confidence.

MHCC: Eze 29:17-21

The besiegers of Tyre obtained little plunder. But when God employs ambitious or covetous men, he will recompense them according to the desires of their hearts; for every man shall have his reward. God had mercy in store for the house of Israel soon after. The history of nations best explains ancient prophecies. All events fulfil the Scriptures. Thus, in the deepest scenes of adversity, the Lord sows the seed of our future prosperity. Happy are those who desire his favour, grace, and image; they will delight in his service, and not covet any earthly recompence; and the blessings they have chosen shall be sure to them for ever.

Matthew Henry: Eze 29:8-16

This explains the foregoing prediction, which was figurative, and looks something further. Here is a prophecy,

I. Of the ruin of Egypt. The threatening of this is very full and particular; and the sin for which this ruin shall be brought upon them is their pride, Eze 29:9. They said, The river is mine and I have made it; therefore their land shall spue them out. 1. God is against them, both against the king and against the people, against thee and against thy rivers. Waters signify people and multitudes, Rev 17:15. 2. Multitudes of them shall be cut off by the sword of war, a sword which God will bring upon them to destroy both man and beast, the sword of civil war. 3. The country shall be depopulated. The land of Egypt shall be desolate and waste (Eze 29:9), the country not cultivated, the cities not inhabited. The wealth of both was their pride, and that God will take away. It shall be utterly waste ( wastes of waste, so the margin reads it), and desolate (Eze 29:10); neither men nor beasts shall pass through it, nor shall it be inhabited (Eze 29:11); it shall be desolate in the midst of the countries that are so, Eze 29:12. This was the effect not so much of those wars spoken of before, which were made by them, but of the war which the king of Babylon made upon them. It shall be desolate from one end of the land to the other, from the tower of Syene even unto the border of Ethiopia. The sin of pride is enough to ruin a whole nation. 4. The people shall be dispersed and scattered among the nations (Eze 29:12), so that those who thought the balance of power was in their hand should now become a contemptible people. Such a fall does a haughty spirit go before.

II. Of the restoration of Egypt after awhile, Eze 29:13. Egypt shall lie desolate forty years (Eze 29:12) and then I will bring again the captivity of Egypt, Eze 29:14. Some date the forty years from Nebuchadnezzar's destroying Egypt, others from the desolation of Egypt some time before; however, they end about the first year of Cyrus, when the seventy years' captivity of Judah ended, or soon after. Then this prediction was accomplished, 1. That God will gather the Egyptians out of all the countries into which they were dispersed, and make them to return to the land of their habitation, and give them a settlement there again, Eze 29:14. Note, Though God will find out a way to humble the proud, yet he will not contend for ever, no, not with them in this world. 2. That yet they shall not make a figure again as they have done. Egypt shall be a kingdom again, but it shall be the basest of the kingdoms (Eze 29:15); it shall have but little wealth and power, and shall not extend its conquests as formerly; it shall be the tail of the nations, and not the head. It is a mercy that it shall become a kingdom again, but, to humble it, it shall be a despicable kingdom; it shall be a long time before it recover any thing like its ancient lustre. For two reasons it shall be thus mortified: - (1.) That it may not domineer over its neighbours, that it may not exalt itself above the nations, nor rule over the nations, as it has done, but that it may know what it is to be low and despised. Note, Those who abuse their power will justly be stripped of it; and God, as King of nations, will find out a way to maintain the injured rights and liberties, not only of his own, but of other nations. (2.) That it may not deceive the people of God (Eze 29:16): It shall no more be the confidence of the house of Israel; they shall no more be in temptation to trust in it as they have done, which is a sin that brings their iniquity to remembrance, that is, provokes God to punish them not for that only, but for all their other sins. Or it puts them in mind of their idolatries to return to them, when they look to the idolaters, to repose a confidence in them. Note, The creatures we confide in are often therefore ruined, because there is no other way effectually to cure us of our confidence in them. Rather than Israel shall be ensnared again, the whole land of Egypt shall be laid waste. He that once gave Egypt for their ransom (Isa 43:3) will now give Egypt for their cure; and it shall be destroyed rather than Israel shall not in this particular be reformed. God, not only in justice, but in wisdom and goodness to us, breaks those creature-stays which we lean too much upon, and makes them to be no more, that they may be no more our confidence.

Matthew Henry: Eze 29:17-21

The date of this prophecy is observable; it was in the twenty-seventh year of Ezekiel's captivity, sixteen years after the prophecy in the former part of the chapter, and almost as long after those which follow in the next chapters; but it comes in here for the explication of all that was said against Egypt. After the destruction of Jerusalem Nebuchadnezzar spent two or three campaigns in the conquest of the Ammonites and Moabites and making himself master of their countries. Then he spent thirteen years in the siege of Tyre. During all that time the Egyptians were embroiled in war with the Cyrenians and one with another, by which they were very much weakened and impoverished; and just at the end of the siege of Tyre God delivers this prophecy to Ezekiel, to signify to him that that utter destruction of Egypt which he had foretold fifteen or sixteen years before, which had been but in part accomplished hitherto, should now be completed by Nebuchadnezzar. The prophecy which begins here, it should seem, is continued to the twentieth verse of the next chapter. And Dr. Lightfoot observes that it is the last prophecy we have of this prophet, and should have been last in the book, but is laid here, that all the prophecies against Egypt might come together. The particular destruction of Pharaoh-Hophrah, foretold in the former part of this chapter, was likewise foretold Jer 44:30. This general devastation of Egypt by Nebuchadnezzar was foretold Jer 43:10. Observe,

I. What success God would give to Nebuchadnezzar and his forces against Egypt. God gave him that land, that he might take the spoil and prey of it, Eze 29:19, Eze 29:20. It was a cheap and easy prey. He subdued it with very little difficulty; the blood and treasure expended upon the conquest of it were inconsiderable. But it was a rich prey, and he carried off a great deal from it that was of value. Their having been divided among themselves, no doubt, gave a common enemy great advantage against them, who, when they had been so long preying upon one another, soon made a prey of them all. En! quo discordia cives perduxit miseros - What wretchedness does civil discord bring! Jeremiah foretold that Nebuchadnezzar should array himself with the land of Egypt as a shepherd puts on his coat, which intimates what a rich and cheap prey it should be.

II. Upon what considerations God would give Nebuchadnezzar this success against Egypt; it was to be a recompence to him for the hard service with which he had caused his army to serve against Tyre, Eze 29:18, Eze 29:20. 1. The taking of Tyre was a tedious piece of work; it cost Nebuchadnezzar abundance of blood and treasure. It held out thirteen years; all that time the Chaldean army was hard at it, to make themselves masters of it. A large current of the sea, between Tyre and the continent, was filled up with earth, and many other difficulties which were thought insuperable they had to struggle with; but so great a prince, having begun such an undertaking, thought himself bound in honour to push it on, whatever it cost him. How many thousand lives have been sacrificed to such points of honour as this as! In prosecuting this siege every head was made bald, and every shoulder peeled, with carrying burdens and labouring in the water when they had a strong tide and a strong town to contend with. Egypt, a large kingdom, being divided within itself, is easily conquered; Tyre, a single city, being unanimous, is with difficulty subdued. Those that have much to do in the world find some affairs go on a great deal more readily and easily than others. But, 2. In this service God own that they wrought for him, Eze 29:20. He set them at work, for the humbling of a proud city and its king, though they meant not so, neither did their heart think so, who were employed in it. Note, Even great men and bad men are tools that God makes use of, and are working for him even when they are pursuing their own covetous and ambitious designs; so wonderfully does God overrule all to his own glory. Yet, 3. For this service he had no wages nor his army. He was at a vast expense to take Tyre; and when he had it, though it was a very rich city, and he promised himself good plunder for his army from it, he was disappointed; the Tyrians sent away by ship their best effects, and threw the rest into the sea, so that they had nothing but bare walls. Thus are the children of this world ordinarily frustrated in their highest expectations from it. Therefore, 4. He shall have the spoil of Egypt to recompense him for his service against Tyre. Note, God will be behind-hand with none for any service they do for him, but, one way or other, will recompense them for it; none shall kindle a fire on his altar for nought. The service done for him by worldly men, with worldly designs, shall be recompensed with a mere worldly reward, which his faithful servants, that have a sincere regard to his will and glory, would not be put off with. This accounts for the prosperity of wicked men in this world; God is in it paying them for some service or other, in which he has made use of them. Verily they have their reward. Let none envy it them. The conquest of Egypt is spoken of as Nebuchadnezzar's full reward, for that completed his dominion over the then known world in a manner; that was the last of the kingdoms he subdued; when he was master of that he became the head of gold.

III. The mercy God had in store for the house of Israel soon after. When the tide is at the highest it will turn, and so it will when it is at the lowest. Nebuchadnezzar was in the zenith of his glory when he had conquered Egypt, but within a year after he ran mad (Song 4), was so seven years, and within a year or two after he had recovered his senses he resigned his life. When he was at the highest Israel was at the lowest; then were they in the depth of their captivity, their bones dead and dry; but in that day the horn of the house of Israel shall bud forth, Eze 29:21. The day of their deliverance shall begin to dawn, and they shall have some little reviving in their bondage, in the honour that shall be done, 1. To their princes; they are the horns of the house of Israel, the seat of their glory and power. These began to bud forth when Daniel and his fellows were highly preferred in Babylon; Daniel sat in the gate of the city; Shadrach, Meshach, and Abednego, were set over the affairs of the province (Dan 2:49); these were all of the king's seed, and of the princes, Dan 1:3. And it was within a year after the conquest of Egypt that they were thus preferred; and, soon after, three of them were made famous by the honour God put upon them in bringing them alive out of the burning fiery furnace. This might very well be called the budding forth of the horn of the house of Israel. And, some years after, this promise had a further accomplishment in the enlargement and elevation of Jehoiachin king of Judah, Jer 52:31, Jer 52:32. They were both tokens of God's favour to Israel, and happy omens. 2. To their prophets. And I will give thee the opening of the mouth. Though none of Ezekiel's prophecies, after this, are recorded, yet we have reason to think he went on prophesying, and with more liberty and boldness, when Daniel and his fellows were in power, and would be ready to protect him not only from the Babylonians, but from the wicked ones of his own people. Note, It bodes well to a people when God enlarges the liberties of his ministers and they are countenanced and encouraged in their work.

Keil-Delitzsch: Eze 29:1-16

The Judgment upon Pharaoh and His People and Land

Because Pharaoh looks upon himself as the creator of his kingdom and of his might, he is to be destroyed with his men of war ( Eze 29:2-5 ). In order that Israel may no longer put its trust in the fragile power of Egypt, the sword shall cut off from Egypt both man and beast, the land shall be turned into a barren wilderness, and the people shall be scattered over the lands ( Eze 29:5-12). But after the expiration of the time appointed for its punishment, both people and land shall be restored, though only to remain an insignificant kingdom (Eze 29:13-16). - According to Eze 29:1, this prophecy belongs to the tenth year of the captivity of Jehoiachin; and as we may see by comparing it with the other oracles against Egypt of which the dates are given, it was the first word of God uttered by Ezekiel concerning this imperial kingdom. The contents also harmonize with this, inasmuch as the threat which it contains merely announces in general terms the overthrow of the might of Egypt and its king, without naming the instrument employed to execute the judgment, and at the same time the future condition of Egypt is also disclosed.

Eze 29:1-12

Destruction of the might of Pharaoh, and devastation of Egypt

Eze 29:1. In the tenth year, in the tenth (month), on the twelfth of the month, the word of Jehovah came to me, saying, Eze 29:2. Son of man, direct thy face against Pharaoh the king of Egypt, and prophesy against him and against all Egypt. Eze 29:3. Speak and say, Thus saith the Lord Jehovah, Behold, I will deal with thee, Pharaoh, king of Egypt, thou great dragon which lieth in its rivers, which saith, "Mine is the river, and I have made it for myself." Eze 29:4. I will put a ring into thy jaws, and cause the fishes of thy rivers to hang upon thy scales, and draw thee out of thy rivers, and all the fishes of thy rivers which hang upon thy scales; Eze 29:5. And will cast thee into the desert, thee and all the fishes of thy rivers; upon the surface of the field wilt thou fall, thou wilt not be lifted up nor gathered together; I give thee for food to the beasts of the earth and the birds of the heaven. Eze 29:6. And all the inhabitants of Egypt shall learn that I am Jehovah. Because it is a reed-staff to the house of Israel, - Eze 29:7. When they grasp thee by thy branches, thou crackest and tearest open all their shoulder; and when they lean upon thee, thou breakest and causest all their loins to shake, - Eze 29:8. Therefore thus saith the Lord Jehovah, Behold, I bring upon thee the sword, and will cut off from thee man and beast; Eze 29:9. And the land of Egypt will become a waste and desolation, and they shall learn that I am Jehovah. Because he saith: "The river is mine, and I have made it," Eze 29:10. Therefore, behold, I will deal with thee and thy rivers, and will make the land of Egypt into barren waste desolations from Migdol to Syene, even to the border of Cush. Eze 29:11. The foot of man will not pass through it, and the foot of beast will not pass through it, and it will not be inhabited for forty years. Eze 29:12. I make the land of Egypt a waste in the midst of devastated lands, and its cities shall be waste among desolate cities forty years; and I scatter the Egyptians among the nations, and disperse them in the lands. - The date given, viz., "in the tenth year,"is defended even by Hitzig as more correct than the reading of the lxx, ἐν τῷ ἔτει τῷ δωδεκάτω ; and he supposes the Alexandrian reading to have originated in the fact that the last date mentioned in Eze 26:1 had already brought down the account to the eleventh year. - Pharaoh, the king of Egypt, against whom the threat is first directed, is called "the great dragon"in Eze 29:3. תּנּים (here and Eze 32:2) is equivalent to תּנּין , literally, the lengthened animal, the snake; here, the water-snake, the crocodile, the standing symbol of Egypt in the prophets (cf. Isa 51:9; Isa 27:1; Psa 74:13), which is here transferred to Pharaoh, as the ruler of Egypt and representative of its power. By יארים we are to understand the arms and canals of the Nile (vid., Isa 7:18). The predicate, "lying in the midst of his rivers,"points at once to the proud security in his own power to which Pharaoh gave himself up. As the crocodile lies quietly in the waters of the Nile, as though he were lord of the river; so did Pharaoh regard himself as the omnipotent lord of Egypt. His words affirm this: "the river is mine, I have made it for myself."The suffix attached to עשׂיתני stands in the place of לי , as Eze 29:9, where the suffix is wanting, clearly shows. There is an incorrectness in this use of the suffix, which evidently passed into the language of literature from the popular phraseology (cf. Ewald, §315 b ). The rendering of the Vulgate, ego feci memetipsum , is false. יארי is the expression used by him as a king who regards the land and its rivers as his own property; in connection with which we must bear in mind that Egypt is indebted to the Nile not only for its greatness, but for its actual existence. In this respect Pharaoh says emphatically לי , it is mine, it belongs to me, because he regards himself as the creator. The words, "I have made it for myself,"simply explain the reason for the expression לי , and affirm more than "I have put myself in possession of this through my own power, or have acquired its blessings for myself"(Hävernick); or, "I have put it into its present condition by constructing canals, dams, sluices, and buildings by the river-side"(Hitzig). Pharaoh calls himself the creator of the Nile, because he regards himself as the creator of the greatness of Egypt. This pride, in which he forgets God and attributes divine power to himself, is the cause of his sin, for which he will be overthrown by God. God will draw the crocodile Pharaoh out of his Nile with hooks, and cast him upon the dry land, where he and the fishes that have been drawn out along with him upon his scales will not be gathered up, but devoured by the wild beasts and birds of prey. The figure is derived from the manner in which even in ancient times the crocodile was caught with large hooks of a peculiar construction (compare Herod. ii. 70, and the testimonies of travellers in Oedmann's Vermischten Sammlungen , III pp. 6ff., and Jomard in the Déscription de l'Egypte , I p. 27). The form חחיים with a double Yod is a copyist's error, probably occasioned by the double Yod occurring after ח in בּלחייך , which follows. A dual form for חחים is unsuitable, and is not used anywhere else even by Ezekiel (cf. Eze 19:4, Eze 19:9, and more especially Eze 38:4).

The fishes which hang upon the scales of the monster, and are drawn along with it out of the Nile, are the inhabitants of Egypt, for the Nile represents the land. The casting of the beast into the wilderness, where it putrefies and is devoured by the beasts and birds of prey, must not be interpreted in the insipid manner proposed by Hitzig, namely, that Pharaoh would advance with his army into the desert of Arabia and be defeated there. The wilderness is the dry and barren land, in which animals that inhabit the water must perish; and the thought is simply that the monster will be cast upon the desert land, where it will finally become the food of the beasts of prey.

In Eze 29:6 the construction is a subject of dispute, inasmuch as many of the commentators follow the Hebrew division of the verse, taking the second hemistich ' יען היותם וגו as dependent upon the first half of the verse, for which it assigns the reason, and then interpreting Eze 29:7 as a further development of Eze 29:6 , and commencing a new period with Eze 29:8 (Hitzig, Kliefoth, and others). But it is decidedly wrong to connect together the two halves of the sixth verse, if only for the simple reason that the formula וידעוּ כּי אני יהוה , which occurs so frequently elsewhere in Ezekiel, invariably closes a train of thought, and is never followed by the addition of a further reason. Moreover, a sentence commencing with יען is just as invariably followed by an apodosis introduced by לכן , of which we have an example just below in Eze 29:9 and Eze 29:10 . For both these reasons it is absolutely necessary that we should regard ' יען ה as the beginning of a protasis, the apodosis to which commences with לכן in Eze 29:8. The correctness of this construction is established beyond all doubt by the fact that from Eze 29:6 onwards it is no longer Pharaoh who is spoken of, as in Eze 29:3-5, but Egypt; so that יען introduces a new train of thought. But Eze 29:7 is clearly shown, both by the contents and the form, to be an explanatory intermediate clause inserted as a parenthesis. And inasmuch as the protasis is removed in consequence to some distance from its apodosis, Ezekiel has introduced the formula "thus saith the Lord Jehovah"at the commencement of the apodosis, for the purpose of giving additional emphasis to the announcement of the punishment. Eze 29:7 cannot in any case be regarded as the protasis, the apodosis to which commences with the לכן in Eze 29:8, and Hävernick maintains. The suffix attached to היותם , to which Hitzig takes exception, because he has misunderstood the construction, and which he would conjecture away, refers to מצרים as a land or kingdom. Because the kingdom of Egypt was a reed-staff to the house of Israel (a figure drawn from the physical character of the banks of the Nile, with its thick growth of tall, thick rushes, and recalling to mind Isa 36:6), the Lord would bring the sword upon it and cut off from it both man and beast. But before this apodosis the figure of the reed-staff is more clearly defined: "when they (the Israelites) take thee by thy branches, thou breakest,"etc. This explanation is not to be taken as referring to any particular facts either of the past or future, but indicates the deceptive nature of Egypt as the standing characteristic of that kingdom. At the same time, to give greater vivacity to the description, the words concerning Egypt are changed into a direct address to the Egyptians, i.e., not to Pharaoh, but to the Egyptian people regarded as a single individual. The expression בכפך causes some difficulty, since the ordinary meaning of כּף (hand) is apparently unsuitable, inasmuch as the verb תּרוץ , from רצץ , to break or crack (not to break in pieces, i.e., to break quite through), clearly shows that the figure if the reed is still continued. The Keri בּכּף is a bad emendation, based upon the rendering "to grasp with the hand,"which is grammatically inadmissible. תּפשׂ with ב does not mean to grasp with something, but to seize upon something, to take hold of a person (Isa 3:6; Deu 9:17), so that בכפך can only be an explanatory apposition to בּך . The meaning grip, or grasp of the hand, is also unsuitable and cannot be sustained, as the plural כּפּות alone is used in this sense in Son 5:5. The only meaning appropriate to the figure is that of branches, which is sustained, so far as the language is concerned, by the use of the plural כּפּות for palm-branches in Lev 23:40, and of the singular כּפּה for the collection of branches in Job 15:32, and Isa 9:13; Isa 19:15; and this is apparently in perfect harmony with natural facts, since the tall reed of the Nile, more especially the papyrus, is furnished with hollow, sword-shaped leaves at the lower part of the talk. When it cracks, the reed-staff pierces the shoulder of the man who has grasped it, and tears it; and if a man lean upon it, it breaks in pieces and causes all the loins to tremble. העמיד cannot mean to cause to stand, or to set upright, still less render stiff and rigid. The latter meaning cannot be established from the usage of the language, and would be unsuitable here. For if a stick on which a man leans should break and penetrate his loins, it would inflict such injury upon them as to cause him to fall, and not to remain stiff and rigid. העמד cannot have any other meaning than that of המעד , to cause to tremble or relax, as in Psa 69:24, to shake the firmness of the loins, so that the power to stand is impaired.

In the apodosis the thought of the land gives place to that of the people; hence the use of the feminine suffixes עליך and ממּך in the place of the masculine suffixes בּך and עליך in Eze 29:7. Man and beast shall be cut off, and the land made into a desert waste by the sword, i.e., by war. This is carried out still further in Eze 29:9-12; and once again in the protasis 9 b (cf. Eze 29:3 ) the inordinate pride of the king is placed in the foreground as the reason for the devastation of his land and kingdom. The Lord will make of Egypt the most desolate wilderness. חרבות is intensified into a superlative by the double genitive חרב שׁממה , desolation of the wilderness. Throughout its whole extent from Migdol , i.e., Magdolo, according to the Itiner. Anton. p. 171 (ed. Wessel), twelve Roman miles from Pelusium; in the Coptic Meshtol , Egyptian Màktr (Brugsch, Geogr. Inschr. I pp. 261f.), the most northerly place in Egypt. סונה , to Syene (for the construction see Eze 30:6 and Eze 21:3), Συήνη , Sun in the inscriptions, according to Brugsch ( Geogr. Inschr. I. p. 155), probably the profane designation of the place (Coptic Souan ), the most southerly border town of Egypt in the direction of Cush, i.e., Ethiopia, on the eastern bank of the Nile, some ruins of which are still to be seen in the modern Assvan ( Assuan , Arab. aswa=n ), which is situated to the north-east of them (vid., Brugsch, Reiseber . aus . Aegypten , p. 247, and Leyrer in Herzog's Encyclopaedia ). The additional clause, "and to the border of Cush,"does not give a fresh terminal point, still further advanced, but simply defines with still greater clearness the boundary toward the south, viz., to Syene, where Egypt terminates and Ethiopia beings. In Eze 29:11 the desolation is more fully depicted. לא תשׁב , it will not dwell, poetical for "be inhabited,"as in Joel 4 (3):20, Isa 13:20, etc. This devastation shall last for forty years, and so long shall the people of Egypt be scattered among the nations. But after the expiration of that time they shall be gathered together again (Eze 29:13). The number forty is neither a round number (Hitzig) nor a very long time (Ewald), but is a symbolical term denoting a period appointed by God for punishment and penitence (see the comm. on Eze 4:6), which is not to be understood in a chronological sense, or capable of being calculated.

Eze 29:13-16

Restoration of Egypt

Eze 29:13. For thus saith the Lord Jehovah, At the end of forty years I will gather the Egyptians out of the nations, whither they were scattered. Eze 29:14. And I will turn the captivity of Egypt, and will bring them back into the land of Pathros, into the land of their origin, and they shall be a lowly kingdom there. Eze 29:15. Lowlier than the kingdoms shall it be, and exalt itself no more over the nations; and I will make them small, so that they shall rule no more over the nations. Eze 29:16. And it shall be no more the confidence of the house of Israel, bringing iniquity to remembrance when they incline towards it; and they shall learn that I am the Lord Jehovah. - The turning of the period of Egypt's punishment is connected by כּי , which refers to the time indicated, viz., "forty years."For forty years shall Egypt be utterly laid waste; for after the expiration of that period the Lord will gather the Egyptians again from their dispersion among the nations, turn their captivity, i.e., put an end to their suffering (see the comm. on Eze 16:53), and lead them back into the land of their birth, i.e., of their origin (for מכוּרה , see Eze 16:3), namely, to Pathros. פתרוס , the Egyptian Petorēs ( Παθούρης , lxx Jer 44:1), or south land, i.e., Upper Egypt, the Thebais of the Greeks and Romans. The designation of Upper Egypt as the mother country of the Egyptians, or the land of their nativity, is confirmed not only by the accounts given by Herodotus (ii. 4 and 15) and Diodorus Sic. (i. 50), but also by the Egyptian mythology, according to which the first king who reigned after the gods, viz., Menes or Mena , sprang from the city of Thinis ( Thynis ), Egypt. Tenj , in the neighbourhood of Abydos in Upper Egypt, and founded the city of Memphis in Lower Egypt, which became so celebrated in later times (vid., Brugsch, Histoire d'Egypte , I p. 16). But Egypt shall not attain to its former power any more. It will be and continue a lowly kingdom, that it may not again become a ground of confidence to Israel, a power upon which Israel can rely, so as to fall into guilt and punishment. The subject to ולא יהיה is Egypt as a nation, notwithstanding the fact that it has previously been construed in the feminine as a land or kingdom, and in אחריהם the Egyptians are spoken of in the plural number. For it is out of the question to take מזכּיר עון as the subject to לא יהיה in the sense of "no more shall one who calls guilt to remembrance inspire the house of Israel with confidence,"as Kliefoth proposes, not only because of the arrangement of the words, but because the more precise definition of מזכּיר עון as ' בּפנותם אח clearly shows that Egypt is the subject of the sentence; whereas, in order to connect this definition in any way, Kliefoth is compelled to resort to the interpolation of the words, "which it committed." מזכּיר עון is in apposition to מבטח ; making Egypt the ground of confidence, brings into remembrance before God the guilt of Israel, which consists in the fact that the Israelites turn to the Egyptians and seek salvation from them, so that He is obliged to punish them (vid., Eze 21:28-29). - The truth of the prediction in Eze 29:13-16 has been confirmed by history, inasmuch as Egypt never recovered its former power after the Chaldean period. - Moreover, if we compare the Messianic promise for Egypt in Isa 19:18-25 with the prediction in Eze 29:13-15, we are struck at once with the peculiarity of Ezekiel, already referred to in the introductory remarks on Ezekiel 25-32, namely, that he leaves entirely out of sight the Messianic future of the heathen nations.

Keil-Delitzsch: Eze 29:17-21

Conquest and Plundering of Egypt by Nebuchadnezzar

Eze 29:17. In the seven and twentieth year, in the first (moon), on the first of the moon, the word of Jehovah came to me, saying, Eze 29:18. Son of man, Nebuchadnezzar, the king of Babylon, has made his army perform hard work at Tyre: every head is bald, and every shoulder grazed, and no wages have been given to him and to his army from Tyre for the work which he performed against it. Eze 29:19. Therefore thus saith the Lord Jehovah, Behold, I give Nebuchadnezzar, the king of Babylon, the land of Egypt, that he may carry away its possessions, and plunder its plunder, and make booty of its booty, and this may be the wages of his army. Eze 29:20. As the pay for which he worked, I give him the land of Egypt, because they did it for me, is the saying of the Lord Jehovah. Eze 29:21. In that day will I cause a horn to sprout to the house of Israel, and I will open the mouth for thee in the midst of them; and they shall know that I am Jehovah. - This brief prophecy concerning Egypt was uttered about seventeen years after the preceding word of God, and was the latest of all the predictions of Ezekiel that are supplied with dates. But notwithstanding its brevity, it is not to be taken in connection with the utterance which follows in Ezekiel 30:1-19 so as to form one prophecy, as Hitzig supposes. This is at variance not only with the formula in Eze 30:1, which is the usual introduction to a new word of God, but also with Eze 29:21 of the present chapter, which is obviously intended to bring the previous word of God to a close. This termination, which is analogous to the closing words of the prophecies against Tyre and Sidon in Eze 28:25-26, also shows that the present word of God contains the last of Ezekiel's prophecies against the Egyptian world-power, and that the only reason why the prophet did not place it at the end when collecting his prophecies - that is to say, after Ezekiel 32 - was, that the promise in v. 30, that the Lord would cause a horn to bud to the house of Israel, contained the correlate to the declaration that Egypt was henceforth to be but a lowly kingdom. Moreover, this threat of judgment, which is as brief as it is definite, was well fitted to prepare the way and to serve as an introduction for the more elaborate threats which follow. The contents of the prophecy, namely, the assurance that God would give Egypt to Nebuchadnezzar as spoil in return for the hard labour which he and his army had performed at Tyre, point to the time immediately following the termination of the thirteen years' siege of Tyre by Nebuchadnezzar. If we compare with this the date given in Eze 29:17, the siege was brought to a close in the twenty-seventh year of the captivity of Jehoiachin, i.e., b.c. 572, and must therefore have commenced in the year b.c. 586, or about two years after the destruction of Jerusalem, and with this the extract given by Josephus ( c. Ap. i. 21) from the Tyrian annals agrees.

(Note: For the purpose of furnishing the proof that the temple at Jerusalem lay in ruins for fifty years, from the time of its destruction till the commencement of its rebuilding, Josephus gives in the passage referred to above the years of the several reigns of the kings and judges of Tyre from Ithobal to Hirom , in whose reign Cyrus took the kingdom; from which it is apparent that fifty years elapsed from the commencement of the siege of Tyre to the fourteenth year of Hirom , in which Cyrus began to reign. At the same time, the seventh year of Nebuchadnezzar is given by mistake instead of the seventeenth or nineteenth as the date of the beginning of the siege. (Compare on this point Movers, Phönizier , II 1, pp. 437ff.; M. v. Niebuhr, Gesch. Assurs u. Bab. pp. 106ff.; and M. Duncker, Gesch. des Altert. I p. 841.))

העביד עבדה , to cause a work to be executed, or service to be rendered. This labour was so severe, that every head was bald and every shoulder grazed. These words have been correctly interpreted by the commentators, even by Ewald, as referring to the heavy burdens that had to be carried in order to fill up the strait which separated Insular Tyre from the mainland. They confirm what we have said above, in the remarks on Eze 26:10 and elsewhere, concerning the capture of Tyre.

But neither he nor his army had received any recompense for their severe toil. This does not imply that Nebuchadnezzar had been unable to accomplish the work which he had undertaken, i.e., to execute his design and conquer the city, but simply that he had not received the recompense which he expected after this severe labour; in other words, had not found the booty he hoped for when the city was taken (see the introductory remarks on Ezekiel 26-28). To compensate him for this, the Lord will give him the land of Egypt with its possessions as booty, ונשׂא המנהּ , that he may carry off the abundance of its possessions, its wealth; not that he may lead away the multitude of its people (De Wette, Kliefoth, etc.), for " נשׂא is not the appropriate expression for this"(Hitzig). המון , abundance of possessions, as in Isa 60:5; Psa 37:16, etc. פּעלּה , the doing of a thing; then that which is gained by working, the recompense for labour, as in Lev 19:13 and other passages. אשׁר עשׂוּ is taken by Hitzig as referring to the Egyptians, and rendered, "in consequence of that which they have done to me."But although אשׁר may be taken in this sense (vid., Isa 65:18), the arguments employed by Hitzig in opposition to the ordinary rendering - "for they (Nebuchadnezzar and his army) have done it for me,"i.e., have performed their hard work at Tyre for me and by my commission - have no force whatever. This use of עשׂה is thoroughly established by Gen 30:30; and the objection which he raises, namely, that "the assertion that Nebuchadnezzar besieged Tyre in the service of Jehovah could only have been properly made by Ezekiel in the event of the city having been really conquered,"is out of place, for this simple reason, that the assumption that the city was not taken is a mere conjecture; and even if the conjecture could be sustained, the siege itself might still be a work undertaken in the service of Jehovah. And the principal argument, namely, "that we should necessarily expect עשׂה (instead of עשׂוּ ), inasmuch as with עשׂוּ every Hebrew reader would inevitably take אשׁר as referring to מצרים ,"is altogether wide of the mark; for מצרים does not signify the Egyptians in this passage, but the land of Egypt alone is spoken of both in the verse before us and throughout the oracle, and for this עשׂוּ is quite unsuitable, whereas the context suggests in the most natural way the allusion to Nebuchadnezzar and his army. But what is absolutely decisive is the circumstance that the thought itself, "in consequence of what the Egyptians have done to me,"i.e., what evil they have done, is foreign to, if not at variance with, all the prophecies of Ezekiel concerning Egypt. For the guilt of Egypt and its Pharaoh mentioned by Ezekiel is not any crime against Jehovah, but simply Pharaoh's deification of himself, and the treacherous nature of the help which Egypt afforded to Israel. ליהוה = עשׂה לי is not the appropriate expression for this, in support of which assertion we might point to עשׂוּ לי in Eze 23:38. - Eze 29:21. On that day, namely, when the judgment upon Egypt is executed by Nebuchadnezzar, the Lord will cause a horn to sprout or grow to the house (people) of Israel. The horn is a symbol of might and strength, by which the attacks of foreigners are warded off. By the overthrow of Judah the horn of Israel was cut off (Lam 2:3; compare also Jer 48:25). In עצמיח קרן the promise coincides, so far as the words are concerned, with Psa 132:17; but it also points back to the prophetic words of the godly Hannah in 1Sa 2:1, "My horn is exalted in Jehovah, my mouth hath opened itself wide over my enemies,"and is Messianic in the broader sense of the word. The horn which the Lord will cause to sprout to the people of Israel is neither Zerubbabel nor the Messiah, but the Messianic salvation. The reason for connecting this promise of salvation for Israel with the overthrow of the power of Egypt, as Hävernick has observed, is that "Egypt presented itself to the prophet as the power in which the idea of heathenism was embodied and circumscribed."In the might of Egypt the world-power is shattered, and the overthrow of the world-power is the dawn of the unfolding of the might of the kingdom of God. Then also will the Lord give to His prophet an opening of the mouth in the midst of Israel. These words are unquestionably connected with the promise of God in Eze 24:26-27, that after the fall of Jerusalem the mouth of Ezekiel should be opened, and also with the fulfilment of that promise in Eze 33:22; but they have a much more comprehensive meaning, namely, that with the dawn of salvation in Israel, i.e., in the church of the Lord, the word of prophecy would sound forth in the richest measure, inasmuch as, according to Joel (Eze 2:1-10), a universal outpouring of the Spirit of God would then take place. In this light Theodoret is correct in his remark, that "through Ezekiel He signified the whole band of prophets."But Kliefoth has quite mistaken the meaning of the words when he discovers in them the thought that "God would then give the prophet a new word of God concerning both Egypt and Israel, and that this is contained in the oracle in Ezekiel 30:1-19."Such a view as this is proved at once to be false, apart from other grounds, by the expression בּתוכם (in the midst of them), which cannot be taken as applying to Egypt and Israel, but can only refer to בּית ישׂראל , the house of Israel.

Constable: Eze 25:1--32:32

III. Oracles against foreign nations chs. 25--32

It is appropriate that this section appears at this point in Ezekiel, between the messages announcing judgment on Judah and Jerusalem for sin (chs. 4-24) and the messages announcing future blessings for Israel (chs. 33-48). It heightens dramatic tension as the reader wonders what will be the fate of Israel now in view of God's promises. Ezekiel had anticipated and announced the judgment of Judah. The destruction of Jerusalem caused Judah's hateful neighbors to rejoice at her downfall. However, God announced through Ezekiel that they should not gloat because He would judge them for their attitude toward and treatment of His chosen people. All nations will answer for their sins, not just Israel. This whole section is a testimony to the faithfulness of God to His promise to curse nations that cursed Israel (Gen. 12:3).³⁴⁰

"Oracles against foreign nations are an aspect of God's covenantal restoration promises to Israel (centrally located in Lev. 26:40-45 and Deut. 30:1-10). The reason for them is fairly simple: Israel's foes must decrease if Israel is to increase. The promise of power over enemies is a reversal of the curses of subjugation by enemies, as Deut. 30:7 says: The Lord your God will put all these curses on your enemies.' Such oracles, then, gave great reassurance to righteous Israelites that no matter how severe their own circumstances might be at the moment, the time was coming when the nation--in whatever future generation it might occur--would experience deliverance from exile and oppression and exaltation to God's favor and blessing. From the point of view of orthodox Israelites, the oracles against foreign nations were oracles of hope."³⁴¹

Major Oracles against Foreign Nations
	Isaiah	Jeremiah	Ezekiel	Amos	Obadiah	Zephaniah
Ammon		49:1-6	25:1-7	1:13-15		2:8-11
Moab	15-16	48	25:8-11	2:1-3		2:8-11
Edom	21:11-12; 34:5-17	49:7-22	25:12-14; 35	1:11-12	1-21
Philistia	14:29-32	47	25:15-17	1:6-8		2:4-7
Tyre and Sidon	23		26-28	1:9-10
Egypt	19	46:1-26	29-32
Damascus	17	49:23-27		1:3-5
Babylon	13:1-14:23	50-51
Ethiopia						2:12
Assyria						2:13-15

In addition to these sections in these prophetic books, Jonah and Nahum spoke to the situation in Assyria, Daniel foretold the fate of Babylon and other nations, and Obadiah predicted the fall of Edom. All the prophetic books in the Old Testament except Hosea contain some references to the future of the nations.

It is probably significant that Ezekiel mentioned seven nations, as did Jeremiah and Amos. The Jews regarded seven of anything as a complete number, dating back to God's creation of the cosmos in seven days. Thus these seven nations and city-states would have signified to the Jews that God would judge all such hostile pagan nations, not just these seven.³⁴² Ezekiel did not record an oracle against Babylon. The commentators offer various explanations, but the one that appeals to me is that God did not give him one, perhaps because for him to denounce Babylon in Babylon would have been very dangerous for the Jews.³⁴³

Constable: Eze 29:1--32:32

E. Judgment on Egypt chs. 29-32

Ezekiel concluded his oracles against foreign nations with seven messages the Lord gave him concerning the fate of Egypt, one of Israel's most ancient and powerful enemies (cf. Isa. 31:1; Jer. 2:36; 46:1-26). God controls everything, even the fate of Israel's most notorious antagonist. One of these messages is out of chronological order (29:17-21) and another one appears to be (30:1-19). Since the Lord gave these oracles to Ezekiel over several years, it may be helpful to chart them in relation to other important events in Egypt's history.

Ezekiel's Oracles against Egypt in the Context of Egypt's Chronological History
Event	Date	Reference
Egypt's domination of Israel	605-609
Babylonia's defeat of Egypt at Carchemish	605
Egypt's offers of assistance to Israel against Babylonia	605-586
The beginning of Nebuchadnezzar's second siege of Jerusalem	588	2 Kings 25:1; Ezek. 24:1
Pharaoh Hophra's interruption of the siege of Jerusalem	588	Jer. 37:5-11
EZEKIEL'S FIRST INTRODUCTORY PROPHECY AGAINST EGYPT	587	Ezek. 29:1-16
EZEKIEL'S SECOND PROPHECY DESCRIBING PHARAOH HOPHRA'S INITIAL DEFEAT AND EGYPT'S ULTIMATE DESOLATION	587	Ezek. 30:20-26
EZEKIEL'S THIRD PROPHECY COMPARING EGYPT'S FALL TO ASSYRIA'S COLLAPSE	587	Ezek. 31
The continuing siege of Jerusalem	587	Jer. 32:1-5
The fall of Jerusalem and King Zedekiah's capture	586	2 Kings 25:7-8
The exiles' reception of the news of Jerusalem's fall	585	Ezek. 33:21
EZEKIEL'S FOURTH PROPHECY IN THE FORM OF A FUNERAL DIRGE	585	Ezek. 32:1-16
EZEKIEL'S FIFTH PROPHECY--A SUMMARY LAMENT	585	Ezek. 32:17-32
EZEKIEL'S SIXTH PROPHECY DESCRIBING EGYPT AS NEBUCHADNEZZAR'S SPOIL FOR DEFEATING TYRE	571	Ezek. 29:17-21
EZEKIEL'S SEVENTH PROPHECY ABOUT THE DESTRUCTION OF EGYPT AND HER ALLIES	571	Ezek. 30:1-19

"The fact of so many prophecies on the same subject should be a reminder to the modern communicator that the truth of a message is conveyed only when the audience actually pays attention to it. Since audiences often change gradually and/or constantly, and people don't always pay attention the first time--or the next time--the communicator may have to repeat the message many times before some people really hear it."³⁹⁹

Constable: Eze 29:1-16

1. An introductory prophecy of judgment on Egypt 29:1-16

29:1 This is another dated prophecy. It came to Ezekiel in the year before his first oracle against Tyre (26:1), namely, in 587 B.C.

29:2 The Lord directed His prophet to turn his attention to the south, to Pharaoh king of Egypt and to all of Egypt, and to announce a message of judgment. As often in such prophecies, the king is a metonym (figure of speech) for his nation.

29:3 Like the king of Tyre and his people, Pharaoh and Egypt had also been guilty of pride. He had become like a great river monster (Heb. tannim, probably a crocodile of which there were many in the Nile) because he had taken credit for the Nile River, the lifeblood of the nation.⁴⁰⁰ Rather than giving God thanks for this resource, the king had proudly claimed responsibility for it.

"This was [Pharaoh] Hophra's ([Gr.] Apries') arrogant self-image. Herodotus implied that Pharaoh Apries was so strong in his position that he felt no god could dislodge him.⁴⁰¹ In his reign he sent an expedition against Cyprus, besieged and took Gaza (cf. Jer 47:1) and the city of Sidon, was victorious against Tyre by sea, and considered himself master over Palestine and Phoenicia. . . . This arrogance had also shown itself in an attempt to interrupt Babylonia's siege of Jerusalem--an attempt thwarted by God."⁴⁰²

29:4 The Lord promised to remove Pharaoh and his people from their land, as a fisherman pulls a crocodile out of the water with hooks. He would remove the river-dragon along with the lesser fish that would cling to it. These fish probably refer to the neighbor nations and allies of Egypt that relied on her. Normally people caught crocodiles by placing hooks in their jaws and then dragging them onto land where they killed them.⁴⁰³ In the delta region of Egypt, the Egyptians worshipped the crocodile as a god, Sebek, which they believed protected their nation (cf. 32:2; Ps. 74:13; Isa. 27:1; 51:9). Thus God promised to destroy Pharaoh, Egypt, and the god supposedly responsible for their protection.

29:5 The Lord would carry the dragon into a wilderness along with its dependent fish where they could not return to water. There the beasts and birds would devour Egypt. Hophra (588-569 B.C.) would not receive a royal burial, which was extremely important to the Pharaohs and all the Egyptians. History records that Ahmose II (Gr. Amasis), another Egyptian leader, strangled Hophra and took his place.⁴⁰⁴

29:6-7 When God did this the Egyptians would know that Yahweh is the only true God. He would also do this because Egypt had been unfaithful to follow through on its promises to help the Israelites. They had proved to be as weak a support as one of the reeds that grew along the banks of the Nile (cf. Exod. 2:3). People used a staff as a cane or walking stick for support when they walked on rough terrain (cf. Zech. 8:4; Mark 6:8; Heb. 11:21). But when the Judahites had relied on the Egyptians this ally had broken and had even injured God's people (cf. 2 Kings 18:21; Isa. 36:6; Jer. 37:7). The Israelites, of course, should not have trusted in Egypt, but this did not excuse the Egyptian's for breaking their covenants with Israel.

29:8-9a As punishment, Yahweh would bring war into Egypt that would slay man and beast. Egypt would become desolate and waste, and people would learn that the Lord is God.

29:9b-10 The Lord repeated that He would devastate Egypt for her pride and self-sufficiency. The whole land would suffer destruction, from Migdol, in the northeast delta, to Syene, in the south near modern Aswan, and to the very border of Ethiopia, at the extreme southern end of the land.⁴⁰⁵ Ancient Ethiopia (Cush, Nubia) corresponds to modern southern Egypt, Sudan, and northern Ethiopia.

29:11-12 Egypt would not be inhabited for 40 years, and other desolated lands would surround her. Her cities would lie waste, and her people would disperse among other nations and live in other countries. Egypt's fate was like a repetition of Israel's in the wilderness (cf. 4:6). Egypt did indeed fall to the Babylonians in 568 B.C.

29:13-14 At the end of 40 years, the Lord promised to gather the Egyptians back to their original land, the land of Pathros, Upper (southern) Egypt, from the countries where they had fled (cf. Isa. 11:11). There the Egyptians would become a lowly kingdom in contrast to the great kingdom that they had been in former centuries (cf. Dan. 11:36-45). Forty years after Egypt fell to the Babylonians, the Persians, who had by that time defeated the Babylonians, allowed the Egyptians to return to their homeland. This was the foreign policy of the Persians under which the Israelites were also able to return to their land.⁴⁰⁶

29:15-16 Egypt would be the lowest of the kingdoms and would never again be a superpower in the world. The Egyptians would not even rule over other nations. Egypt would then be no temptation for Israel to rely on. Her lowly state would remind the Israelites of their folly in trusting in Egypt earlier. Then all would know that the Lord is God.

Constable: Eze 29:17--30:20

2. The consummation of Egypt's judgment 29:17-30:19

29:17 Ezekiel received another message from the Lord about Egypt's judgment in 571 B.C. (on his New Year's day). This was probably the second to the last recorded prophecy of Ezekiel, and the prophet would have been about 50 years old at this time (cf. 1:1-2). The writer inserted this oracle in the text here to group it with the other prophecies against Egypt. Its placement here informs the reader that the destruction of Egypt foretold in the first message would come through Nebuchadnezzar. This enables the reader to better understand the remaining oracles against Egypt.

29:18 The Lord revealed to Ezekiel that Nebuchadnezzar had worked hard at defeating Tyre as Yahweh's instrument of judgment. "Every head was made bald, and every shoulder was rubbed bare" describes the chafing of helmets and the carrying of burdens for the siege-works. The siege of Tyre took 13 years (ca. 586-573 B.C.). However, Nebuchadnezzar received little compensation for his labor; the spoil he took was hardly worth all the time and effort he had expended.

"In ancient times armies were not paid as they are today. Soldiers might receive a small allowance along with their rations, but it would have been foolish to join an army just for the pittance paid as wage. Instead, a special incentive system made army life attractive and often exciting. Soldiers successful in battle were allowed to take and keep anything they could lay hands on and carry away. Many battles took place at or near large cities or in prosperous lands where wealth was concentrated. Indeed, ancient wars of conquest were launched precisely so that the conquerors could acquire the wealth of other nations. After defeating an enemy, an army would dig into the spoils. Those fortunate enough to find gems, precious metals, or other great valuables among the possessions of their defeated foes might become instantly rich. Almost all could at least supplement their income handsomely."⁴⁰⁷

29:19-20 Yahweh announced that He would give Egypt to Nebuchadnezzar as payment for executing His judgment against Tyre. Nebuchadnezzar would carry off the wealth of Egypt as spoil and plunder because he had labored for the Lord in defeating Tyre.

"The scant historical data indicates that Egypt and Tyre became allies under Pharaoh Hophra (Apries). The extended siege of Tyre was perhaps due to the aid Tyre received from the Egyptians. In such an act Hophra was going contrary to God's purposes. Not only was the siege prolonged by Egyptian support, but some also surmise that Egypt's maritime aid enabled Tyre to send away her wealth for security during the siege. When Tyre surrendered about 573 B.C. . . ., Babylonia gained almost no spoils from the long siege (v. 18)."⁴⁰⁸

The absolutely consistent justice of God shines through in this prediction. He would even pay back an evil pagan king for serving Him unconscious as Nebuchadnezzar was of his role. How much more can we count on God being fair with His own (cf. Gen. 18:25; Mark 9:41; Gal. 6:7).

29:21 When Nebuchadnezzar defeated Egypt, the defeat would provide hope for Israel because Egypt was Israel's ancient enemy. Evidently Nebuchadnezzar invaded and defeated Egypt about 568-567 B.C.⁴⁰⁹ It would be as though a horn began to grow on Israel, the sign of new strength to come (cf. 1 Sam. 2:1; 1 Kings 22:11; Ps. 92:10; Jer. 48:25).⁴¹⁰

The Lord also promised to open Ezekiel's mouth then in the midst of the exiles. Formerly the Lord had restrained the prophet from speaking (3:26), but he long since (since 585 B.C.) had resumed speaking (cf. 33:21-22). The Israelites would be more open to messages from the Lord and more able to assert themselves because their old nemesis had suffered humiliation.

All these events would teach people Yahweh's unique deity. This is one of the main lessons of the book. The promise occurs in the two oracles in this chapter three times (vv. 6, 9, 16) and in the book more than 40 times.

Commentary -- Other

Critics Ask: Eze 29:17

EZEKIEL 29:17-20 —Does Ezekiel prophesy about an invasion of Egypt by Nebuchadnezzar which never actually took place?

(For a discussion of the historical accuracy of the prophecies of Nebuchadnezzar’s invasion of Egypt, see comments under Jer. 43:8-13 .)   

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 29 (Chapter Introduction)

Overview

Eze 29:1, The judgment of Pharoh for his treachery to Israel; Eze 29:8, The desolation of Egypt; Eze 29:13, The restoration thereof after 40 years; Eze 29:17, Egypt the reward of Nebuchadnezzar; Eze 29:21, Israel shall be restored.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 29 (Chapter Introduction)

CHAPTER 29

The judgment upon Pharaoh for his treachery to Israel, Eze 29:1-7 . The desolation of Egypt, and restoration of it after forty years, Eze 29:8-16 . Egypt the reward of Nebuchadrezzar’ s service against Tyre, Eze 29:17-20 . Israel shall flourish again, Eze 29:21 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 29 (Chapter Introduction)

(v. 1-16) The desolation of Egypt.

(Eze 29:17-21) Also a promise of mercy to Israel.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 29 (Chapter Introduction)

Three chapters we had concerning Tyre and its king; next follow four chapters concerning Egypt and its king. This is the first of them. Egypt had formerly been a house of bondage to God's people; of late they had had but too friendly a correspondence with it, and had depended too much upon it; and therefore, whether the prediction reached Egypt or no, it would be of use to Israel, to take them off from their confidence in their alliance with it. The prophecies against Egypt, which are all laid together in these four chapters, were of five several dates; the first in the 10th year of the captivity (Eze 29:1), the second in the 27th (Eze 29:17), the third in the 11th year and the first month (Eze 30:20), the fourth in the 11th year and the third month (Eze 31:1), the fifth in the 12th year (Eze 32:1), and another in the same year (Eze 29:17). In this chapter we have, I. The destruction of Pharaoh foretold, for his dealing deceitfully with Israel (Eze 29:1-7). II. The desolation of the land of Egypt foretold (Eze 29:8-12). III. A promise of the restoration thereof, in part, after forty years (Eze 29:13-16). IV. The possession that should be given to Nebuchadnezzar of the land of Egypt (Eze 29:17-20). V. A promise of mercy to Israel (Eze 29:21).

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 29 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 29

This chapter contains a prophecy against Pharaoh king of Egypt; and of the destruction of the land of Egypt; and of the restoration of it after a certain time. The time of prophecy is noted, Eze 29:1, the order to prophesy against Pharaoh, who is described as a large fish, lying in his rivers, and boasting of them, Eze 29:2, his destruction and the manner of it, Eze 29:4, the reason of it, his treachery to the Jews, Eze 29:6, hence the whole land of Egypt is threatened with desolation, from one end to the other, so as to be uninhabited by man or beast for the space of forty years, Eze 29:8, but shall not arrive to their former glory as a kingdom, nor be any more the confidence of the house of Israel, Eze 29:15, then follows a prophecy seventeen years after this, showing the reason why Egypt was given to the king of Babylon, Eze 29:17, and the chapter is closed with a promise of happiness to Israel, Eze 29:21.