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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 29:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The date of this prophecy against Egypt. It was in the tenth year of the captivity, and yet it is placed after the prophecy against Tyre, which was delivered in the eleventh year, because, in the accomplishment of the prophecies, the destruction of Tyre happened before the destruction of Egypt, and Nebuchadnezzar's gaining Egypt was the reward of his service against Tyre; and therefore the prophecy against Tyre is put first, that we may the better observe that. But particular notice must be taken of this, that the first prophecy against Egypt was just at the time when the king of Egypt was coming to relieve Jerusalem and raise the siege (Jer 37:5), but did not answer the expectations of the Jews from them. Note, It is good to foresee the failing of all our creature-confidences, then when we are most in temptation to depend upon them, that we may cease from man.
II.The scope of this prophecy.
It is directed against Pharaoh king of Egypt, and against all Egypt, Eze 29:2. The prophecy against Tyre began with the people, and then proceeded against the prince. But this begins with the prince, because it began to have its accomplishment in the insurrections and rebellions of the people against the prince, not long after this.
III.The prophecy itself.
Pharaoh Hophrah (for so was the reigning Pharaoh surnamed) is here represented by a great dragon, or crocodile, that lies in the midst of his rivers, as Leviathan in the waters, to play therein, Eze 29:3. Nilus, the river of Egypt, was famed for crocodiles. And what is the king of Egypt, in God's account, but a great dragon, venomous and mischievous? Therefore says God, I am against thee. I am above thee; so it may be read. How high soever the princes and potentates of the earth are, there is a higher than they (Ecc 5:8), a God above them, that can control them, and, if they be tyrannical and oppressive, a God against them, that will be free to reckon with them. Observe here,
1.The pride and security of Pharaoh. He lies in the midst of his rivers, rolls himself with a great deal of satisfaction in his wealth and pleasures; and he says, My river is my own. He boasts that he is an absolute prince (his subjects are his vassals; Joseph bought them long ago, Gen 47:23), - that he is a sole prince, and has neither partner in the government nor competitor for it, - that he is out of debt (what he has is his own, and none of his neighbours have any demands upon him), - that he is independent, neither tributary nor accountable to any. Note, Worldly carnal minds please themselves with, and pride themselves in, their property, forgetting that whatever we have we have only the use of it, the property is in God. We ourselves are not our own, but his. Our tongues are not our own, Psa 12:4. Our river is not our own, for its springs are in God. The most potent prince cannot call what he has his own, for, though it be so against all the world, it is not so against God. But Pharaoh's reason for his pretensions is yet more absurd: My river is my own, for I have made it for myself. Here he usurps two of the divine prerogatives, to be the author and the end of his own being and felicity. He only that is the great Creator can say of this world, and of every thing in it, I have made it for myself. He calls his river his own because he looks not unto the Maker thereof, nor has respect unto him that fashioned it long ago, Isa 22:11. What we have we have received from God and must use for God, so that we cannot say, We made it, much less, We made it for ourselves; and why then do we boast? Note, Self is the great idol that all the world worships, in contempt of God and his sovereignty.
2.The course God will take with this proud man, to humble him. He is a great dragon in the waters, and God will accordingly deal with him, Eze 29:4, Eze 29:5.
(1.)He will draw him out of his rivers, for he has a hook and a cord for this leviathan, with which he can manage him, though none on earth can (Job 41:1): "I will bring thee up out of the midst of thy rivers, will cast thee out of thy palace, out of thy kingdom, out of all those things in which thou takest such a complacency and placest such a confidence." Herodotus related of this Pharaoh, who was now king of Egypt, that he had reigned in great prosperity for twenty-five years, and was so elevated with his successes that he said that God himself would not cast him out of his kingdom; but he shall soon be convinced of his mistake, and what he depended on shall be no defence. God can force men out of that in which they are most secure and easy.
(2.)All his fish shall be drawn out with him, his servants, his soldiers, and all that had a dependence on him, as he thought, but really such as he had dependence upon. These shall stick to his scales, adhere to their king, resolving to live and die with him. But,
(3.)The king and his army, the dragon and all the fish that stick to his scales, shall perish together, as fish cast upon dry ground, and shall be meat to the beasts and fowls, Eze 29:5. Now this is supposed to have had its accomplishment soon after, when this Pharaoh, in defence of Aricius king of Libya, who had been expelled his kingdom by the Cyrenians, levied a great army, and went out against the Cyrenians, to re-establish his friend, but was defeated in battle, and all his forces were put to flight, which gave such disgust to his kingdom that they rose in rebellion against him. Thus was he left thrown into the wilderness, he and all the fish of the river with him. Thus issue men's pride, and presumption, and carnal security. Thus men justly lose what they might call their own, under God, when they call it their own against him.
3.The ground of the controversy God has with the Egyptians; it is because they have cheated his people. They encouraged them to expect relief and assistance from them when they were in distress, but failed them (Eze 29:6, Eze 29:7): Because they have been a staff of reed to the house of Israel. They pretended to be a staff for them to lean upon, but, when any stress was laid upon them, they were either weak and could not or treacherous and would not do that for them which was expected. They broke under them, to their great disappointment and amazement, so that they rent their shoulder and made all their loins to be at a stand. The king of Egypt, it is probable, had encouraged Zedekiah to break his league with the king of Babylon, with a promise that he would stand by him, which, when he failed to do, to any purpose, it could not but put them into a great consternation. God had told them, long since, that the Egyptians were broken reeds, Isa 30:6, Isa 30:7. Rabshakeh had told them so, Isa 36:6. And now they found it so. It was indeed the folly of Israel to trust them, and they were well enough served when they were deceived in them. God was righteous in suffering them to be so. But that is no excuse at all for the Egyptians' falsehood and treachery, nor shall it secure them from the judgments of that God who is and will be the avenger of all such wrongs. It is a great sin, and very provoking to God, as well as unjust, ungrateful, and very dishonourable and unkind, to put a cheat upon those that put a confidence in us.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
(Chap. XXIX.—Vers. 1, 2.) In the tenth year (or according to the LXX, the twelfth), in the tenth month (or, according to the Hebrew, the twelfth), on the first (or one) day of the month, the word of the Lord came to me, saying: Son of man, set your face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt, and say: Thus says the Lord God. After Sidon, which is also situated on the coast of Phoenicia, the word of the Lord came to the prophet in the tenth year of the captivity of King Jehoiachin, in the twelfth month, and on the first day of the month, that he should set his face and strengthen himself against Pharaoh king of Egypt, and speak concerning him, and concerning all Egypt, against all of Egypt province. And prophesy regarding what will happen to them. But if we must say something about the numbers, which place does one hold among ten days: hence, at the beginning of Genesis, it is not said: There was evening and morning, the first day, but one day (Gen.1), in order to teach that the same day is always repeated: the tenth number holds the same order among ten decades, which is a hundred, and this number is taken up by the sacrificial lamb, so that it is sacrificed on the fourteenth day, and in this way it continues through its decades, with the order of its numbers proceeding to a thousand and ten thousand, and one hundred thousand, and beyond. But after the tenth year, the twelfth month is placed, so that the perfect number of twelve apostles and prophets (who are contained in one volume) may be shown. Moreover, according to the Septuagint, the tenth month, which is called Tebeth in Hebrew (), and in Egypt týbi, is called January by the Romans, because among them it is the door of the year: with all heat removed, it contains the beginning of winter cold. Let it suffice to have spoken about numbers. Moreover, that must be especially sought after, whether the Pharaoh referred to in Exodus, and Isaiah, and Jeremiah, and Ezekiel, and many other places, and in the Song of Songs is the same person or different individuals. And it seems to me that this word does not refer to a single person, but rather signifies the royal dignity among the Egyptians, like how the Romans called their emperors and kings from the first Caesar, Gaius Caesar, and the second, his adopted son Octavian, who was later named Augustus. And among the Syrians, there was Antiochus, among the Persians, there were the Arsacid kings, among the Philistines, Abimelech, and after Alexander, in Egypt, there were the Ptolemies until Cleopatra, who, when defeated at Actium, made Egypt a Roman province. Therefore, in the present time, the word of the Lord is directed against every king of Egypt, who is interpreted as the destroyer, the slayer and maimer, cutting and dividing all things with a sword. This is to be understood in a mystical sense referring to the power to which Egypt is subject. For no man would dare to say: 'The rivers are mine, and I have made them,' nor would the great dragon be called, sitting in the midst of its rivers; but Egypt is called Mizraim in Hebrew, and it is translated into our language as afflicting and troubling, narrowing down and oppressing those who are subject to it, and not lifting its eyes to heaven but, according to the Gospel and the example of that woman whom the devil had bent double for eighteen years, always sinking down to earthly things (Luke 13).' Let us therefore see what is the threat against Pharaoh and all of Egypt.
(Verse 27, 29 onwards) Therefore speak to the house of Israel, son of man, and tell them: Thus says the Lord God: Moreover, your fathers have blasphemed against me and have treated me with contempt, even as they spurned me. And I brought them into the land that I had lifted my hand to give them ((Vulgate adds: that land)): they saw every high hill and every leafy tree, and there they offered their sacrifices and presented there the irritation of their offerings, and they placed there the fragrance of their sweetness, and they poured out their ((Vulgate is silent on this)) libations there. And I said to them, 'What is the high place to which you are going?' And its name was called the High Place until this day. Therefore speak to the house of Israel, son of man, and say to them, 'Thus says the Lord God: As for your fathers, they have provoked Me to anger by their iniquities, by the fact that they have fallen away from Me. So I brought them into the land that I had lifted My hand in an oath to give them.' They saw every high hill and every leafy tree, and there they offered their sacrifices. They also presented there the provocation of their gifts, and they set there their pleasing aroma, and they poured out there their drink offerings. And I said to them: What is abbana, because you enter there? And they called its name abbana until this day. I wanted, he said, to scatter them in the wilderness, and to give them not good precepts, so that they would sacrifice to idols what they should have offered to me, and consecrate all their first-fruits to them by fire, so that I might kill them and destroy them. But when he says, I wanted, he shows that he did not do what he wanted. And that which follows: 'And they shall know that I am the Lord,' is not found in the Septuagint. For it did not seem fitting to them to know after their destruction that he himself is the Lord. But you, son of man, speak again to them, that is, to the elders of the house of Israel, who have come to inquire of you: Your fathers, from whom you have descended, have also blasphemed against me and held me in contempt; after I brought them into the land which I had given them to possess, they turned against me to provoke me. For when they saw every high hill and leafy tree, they would sacrifice on the mountains and in the groves and thickets, and offer victims to the idols, and pour out libations. And when I saw this, I said to them: What is this, Bama? for it is called high: or why do you enter into such a place which you have chosen for yourselves in all the hills, so that even today these places are called Bamoth, and the ancient error retains its original name? Regarding Bama, which we translate as excelsum, there is an error in the Septuagint edition, where it is written as ἀββανὰ, which does not resonate in the Hebrew language. Bama can mean 'in which' if the two syllables are divided into two words, but in the present context, that sense does not fit. However, wherever it is written in the Books of Kings and Chronicles: 'The people still sacrificed and offered incense on the high places,' Bama in the singular and Bamoth in the plural mean 'high places.'
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Summary
Ezekiel 29:1 introduces a pivotal prophetic oracle against ancient Egypt, meticulously dated to the tenth year, tenth month, and twelfth day of the Babylonian exile. This precise chronological marker, characteristic of Ezekiel's prophecies, firmly anchors the divine message within historical reality, underscoring God's sovereign control over time and nations. It serves as the opening declaration of a series of pronouncements that reveal God's impending judgment on Egypt, highlighting His absolute authority over all earthly powers and His unwavering commitment to His redemptive plan, even amidst the siege of Jerusalem and the diaspora of His people.
Context
Literary Context
Ezekiel 29:1 functions as the precise chronological and thematic gateway to a major prophetic block (chapters 29-32) dedicated entirely to oracles against Egypt. This section follows other judgments against surrounding nations, particularly the extensive pronouncements against Tyre in Ezekiel 26-28, and precedes the climactic prophecies of restoration and future hope for Israel, beginning in Ezekiel 33. The meticulous dating here, a hallmark of Ezekiel's book (e.g., Ezekiel 1:1-3), emphasizes the divine origin and historical grounding of Ezekiel's revelations. It sets the stage for a detailed exposition of Egypt's pride and ultimate downfall, demonstrating God's comprehensive sovereignty over the geopolitical landscape of the ancient Near East and His people's destiny.
Historical & Cultural Context
The specific date, "In the tenth year, in the tenth [month], in the twelfth [day] of the month," corresponds to January 12, 587 BC. At this critical juncture, Jerusalem was under a prolonged and brutal siege by Nebuchadnezzar's Babylonian forces, which would ultimately lead to its destruction in 586 BC. During this period, many in Judah, desperate for relief, looked to Egypt as a powerful ally to counter Babylon. This reliance on a foreign power, rather than on the Lord, was a recurring theme and a source of divine condemnation throughout Israel's prophetic history (e.g., Isaiah 30:1-7). Ezekiel's prophecy against Egypt, delivered to the exiles in Babylon, directly confronted this misplaced hope, asserting that Egypt, too, was subject to God's judgment and would prove to be a "broken reed" for those who trusted in it, a vivid image further developed in Ezekiel 29:6-7.
Key Themes
This introductory verse powerfully introduces several overarching themes that resonate throughout Ezekiel and the broader prophetic corpus. Firstly, it underscores Divine Sovereignty and Chronology, illustrating that God is not merely reacting to human events but is actively orchestrating history according to His precise timetable and purpose. The meticulous dating authenticates the prophetic word as a divinely ordered revelation, not a random human utterance. Secondly, the phrase "the word of the LORD came unto me" emphasizes Prophetic Authority and Revelation, asserting that Ezekiel is merely a messenger, relaying a direct, authoritative message from the Lord God. This divine origin guarantees the message's truth and ultimate fulfillment. Lastly, this verse signals the theme of Judgment on Nations, demonstrating that God's authority extends beyond Israel to all nations, holding them accountable for their pride, idolatry, and their role in opposing His people or His plans. This universal scope of God's justice is a hallmark of prophetic literature, seen also in books like Jeremiah 46 and Isaiah 19.
Exposition and Analysis
Key Word Analysis
Meaning "a word; by implication, a matter (as spoken of) or thing." In this context, "the word of the LORD" signifies much more than mere utterance; it conveys an authoritative, divinely originated message, a decree, or a divine pronouncement that carries inherent power and certainty of fulfillment. It is the active, dynamic communication of God's will and purpose, often leading to action.
Referring to "(the) self-Existent or Eternal; Jehovah, Jewish national name of God." This is the covenant name of God, YHWH, emphasizing His eternal, unchanging nature and His covenant relationship with Israel. Its use here highlights that the judgment on Egypt is not arbitrary but proceeds from the sovereign, covenant-keeping God who is Lord over all creation and history, demonstrating His ultimate authority over all nations.
A primitive root meaning "to say (used with great latitude)." In this context, it denotes the direct, explicit communication from God to His prophet. It signifies the verbal transmission of the divine message, ensuring that what follows is precisely what the Lord commanded Ezekiel to declare. It underscores the directness, clarity, and intentionality of the prophetic revelation, leaving no doubt as to its source.
Verse Breakdown
"In the tenth year, in the tenth [month], in the twelfth [day] of the month"
This opening clause provides a precise chronological marker for the divine revelation. It meticulously anchors the prophecy to a specific historical moment during the Babylonian exile, emphasizing God's meticulous involvement in human history and the authenticity of the prophetic word. This detailed dating also highlights the prophet's careful record-keeping, a common feature in Ezekiel, reinforcing the factual basis and reliability of his visions and messages.
"the word of the LORD came unto me"
This is a standard prophetic formula, asserting the divine origin and authority of the message. It signifies that the following pronouncement is not Ezekiel's own opinion, speculation, or human wisdom, but a direct, authoritative revelation from YHWH Himself. This phrase underscores the prophet's role as a mere conduit for God's infallible truth, ensuring the audience recognizes its divine source.
"saying"
This final word serves as an immediate transition, indicating that the subsequent verses contain the direct content of the divine message that Ezekiel received. It signals that the detailed judgment and prophecy that follow are the very words spoken by the Lord, preparing the reader for the authoritative pronouncement against Egypt.
Literary Devices
Ezekiel 29:1 employs several key literary devices that amplify its significance. The most prominent is Precise Chronology, which is a distinguishing hallmark of Ezekiel's prophetic book. The meticulous dating of the prophecy (year, month, day) serves to firmly ground the divine message in historical reality, lending undeniable credibility and profound urgency to the pronouncement. It suggests that God's actions are not random or reactive but occur within a divinely ordained timeline, demonstrating His absolute control over history. Another significant device is the Prophetic Formula, "the word of the LORD came unto me." This standardized phrase is a powerful declaration of divine inspiration and authority, ensuring the audience that the message originates directly from God Himself and is therefore infallible and certain to be fulfilled. This formula establishes the prophet's role as a passive recipient and faithful conveyor of God's direct Divine Speech, which constitutes the core content of the ensuing oracle against Egypt.
Theological and Thematic Connections
Ezekiel 29:1 serves as a foundational declaration of God's absolute sovereignty, not only over His covenant people but over all nations and the entire course of human history. The precise dating of the prophecy underscores that God's plan unfolds according to His perfect timing, demonstrating that no earthly power, however mighty, can thwart His purposes. This divine control extends to judgment, as seen in the impending pronouncement against Egypt, a nation that often served as a false hope for Israel. The coming of "the word of the LORD" emphasizes the active, dynamic nature of God's communication, revealing His character as a God who speaks, acts, and holds all accountable. This revelation of God's universal dominion and justice provides both comfort and warning: comfort for those who trust in Him, knowing He is ultimately in control, and warning for those who rely on human strength or defy His will.
Reflection and Application
Ezekiel 29:1, with its precise dating and declaration of the "word of the LORD," offers profound lessons for contemporary believers. It reminds us that God is not a distant deity but is intimately involved in the unfolding of history, orchestrating events according to His divine timetable. In a world often characterized by political instability, economic uncertainty, and social upheaval, this verse calls us to anchor our hope not in fleeting human alliances or the strength of nations, but in the unchanging, sovereign God. Just as Israel was tempted to rely on Egypt for security, we too can be tempted to place our trust in worldly solutions, human ingenuity, or personal abilities rather than God's unfailing word. This passage challenges us to recognize that true security, lasting wisdom, and ultimate peace come from listening to and obeying God's authoritative revelation. It invites us to cultivate a deeper trust in His perfect plan, even when circumstances seem chaotic or beyond our control, knowing that His word is always precise, powerful, and ultimately fulfilled.
Questions for Reflection
FAQ
Why is the dating so precise in Ezekiel's prophecies?
The meticulous dating in Ezekiel's prophecies, as seen in Ezekiel 29:1, serves several crucial purposes. Firstly, it authenticates the divine origin of the message, demonstrating that God's word is not a vague prediction but a specific intervention in history. Secondly, it anchors the prophecy in real historical time, allowing future generations to verify the fulfillment of these predictions, thus bolstering faith in God's faithfulness. Thirdly, it underscores God's absolute sovereignty over time and events, showing that His plans unfold according to His precise timetable and purpose. This precision distinguishes biblical prophecy from mere human speculation, emphasizing its divine authority and reliability.
What is the significance of the phrase "the word of the LORD came unto me"?
This phrase, a common prophetic formula throughout the Old Testament, signifies that the message did not originate from Ezekiel himself but was a direct, authoritative revelation from YHWH, the covenant God of Israel. It emphasizes the prophet's role as a mere messenger, ensuring that the subsequent pronouncements carry the full weight and infallibility of divine truth. It highlights the active, dynamic nature of God's communication, underscoring that His word is living, powerful, and certain to accomplish its purpose, as powerfully described in Isaiah 55:11. This formula establishes the divine mandate behind Ezekiel's pronouncements.
Why is Egypt being judged in this prophecy?
Egypt, a powerful ancient empire, is being judged primarily for its pervasive pride, its deep-seated idolatry, and its consistent role as a deceptive and ultimately unreliable ally for Israel. Throughout Israel's history, Egypt often symbolized human strength and worldly reliance, tempting God's people to trust in human power rather than divine provision (e.g., Isaiah 31:1). God's judgment on Egypt, as detailed in Ezekiel 29-32, demonstrates His universal sovereignty over all nations, holding them accountable for their actions and pride. This judgment also served to vindicate God's name among the nations and to teach Israel that their hope should be placed solely in Him, not in any earthly kingdom or military alliance.
Christ-Centered Fulfillment
Ezekiel 29:1, with its emphasis on the precise timing of "the word of the LORD" and the declaration of divine judgment, finds its ultimate fulfillment in Jesus Christ. He is the very Word of God made flesh (John 1:1, John 1:14), through whom all things were created and through whom God's ultimate and final revelation is given. The Old Testament prophetic word, delivered at specific historical junctures, pointed forward to the climactic arrival of God's decisive word in Christ, who perfectly embodies God's truth, power, and purpose. Just as the word came to Ezekiel to declare judgment on a proud nation, so too does Christ, the living Word, possess all authority to execute judgment (John 5:22) and to bring salvation. The meticulous chronology of Ezekiel's prophecy foreshadows the precise timing of Christ's advent, death, and resurrection—events orchestrated by God's sovereign plan from eternity past (Galatians 4:4). Ultimately, the judgment pronounced on nations like Egypt by the word of the Lord finds its eschatological culmination in Christ, who will judge the living and the dead (Acts 17:31) and establish His eternal kingdom. Thus, Ezekiel 29:1, by highlighting God's sovereign word breaking into history with authority and judgment, prepares the reader for the full and final revelation of God's Word and ultimate King in Jesus Christ.