TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 29:17–21. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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.
(Verse 17 onwards) And it came to pass in the twenty-seventh year, in the first month, on the first day of the month, the word of the Lord came to me, saying: Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyre; every head was made bald, and every shoulder was rubbed bare; yet he had no wages, nor his army, for Tyre, for the service that he had served against it. Therefore thus says the Lord God: Behold, I will give Nebuchadnezzar king of Babylon the land of Egypt; and he shall take its multitude, and take its spoil, and take its prey; and it shall be the wages for his army. I have given him the land of Egypt for his labor that he has performed for me, says the Lord God. On that day the horn of the house of Israel will sprout, and I will give you an open mouth in the midst of them, and they will know that I am the Lord. It is asked how after the tenth year of the previous discourse, immediately the twenty-seventh year is placed, and in the following years the twelfth and the thirteenth, and in the final description of the temple, the twenty-fifth. But the solution is easy. Because both the prophecy about Egypt and the previous one, and the one that is now being spoken, are covered, although they have been made at different times: yet they are joined together because they prophesy about one province. And we often read in Jeremiah, that times are described in a preposterous order. For the deeds of Zedekiah are reported first, and then those of Joachim who came before him. But in the Psalms, because it is a lyric poem, the order of the events is not sought. So let us speak first according to the letter. When Nebuchadnezzar besieged Tyre, and because it was surrounded by the sea, he could not join the rams, machines, and vineyards to the walls, he ordered an infinite multitude of the army to carry rocks and mounds, and when the middle sea, or rather the narrow strait, was filled, he made the neighboring shore an uninterrupted island. When the Tyrians saw that the city was now completely finished and that the foundations of the walls were being shaken by the battering of the rams, they loaded onto ships whatever precious things they had in gold, silver, clothing, and various furnishings that the nobility possessed, and carried them to the islands, so that after capturing the city, Nebuchadnezzar found nothing worthy of his hard work. And because he had obeyed God's will in this matter, after a few years of captivity in Tyre, Egypt was given to him; and Tyrus was much more cruel to Egypt. For she was attacking Jerusalem; this one was promising empty assistance. Indeed, it is one thing to deceive weakness with hope: it is another thing to fight against the people of God. Therefore, this is what Nebuchadnezzar, the king of Babylon, says: in the siege of Tyre, he made his army serve me, so that I may fulfill my will. Every head is shaved, and every shoulder is made hairless, carrying baskets of earth and stones with which shoulders are shaved, and the head is shaved; and yet neither he nor his army found anything worthy in Tyre. And when he served me in this way, and fulfilled my will against Tyre, therefore I will give him the land of Egypt. Some say that this was accomplished under Nebuchadnezzar; others say under Cambyses, the son of Cyrus, who devastated Egypt as far as Ethiopia, to the extent of killing the sacred bull Apis and destroying all their statues. For this reason, they believe that he was turned mad by the chance of a horse and killed himself with his own dagger. Herodotus recounts this history in great detail, describing all of Egypt through its villages, castles, and towns, and revealing the origin of the Nile and the people of that land, as well as the measurement of the land around to the desert of Ethiopia and the shores of the Great Sea, bordering Libya and Arabia. But the cause of the Lord's anger against Egypt is that it deceived His people by not allowing them to hope in God and by provoking Him to anger. On that day when Egypt is captured, the horn of the house of Israel will sprout: undoubtedly indicating a royal lineage. Some refer this to Zerubbabel, the son of Shealtiel, who was descended from the line of David through Jeconiah, while others refer it to the ultimate time, when they believe that Elijah will come. But we, by understanding the Lord's horn to be Christ, interpret the present history. And when, he says, this has been accomplished first, then your mouth will be opened, and your prophecy will not hang on uncertain promises, but it will be seen accomplished in action: so that all who hear may know that I am the Lord, of whom it has been said and done. These things, according to the letter, indeed according to the truth, have been spoken as prophecies. Furthermore, from the fact that Nebuchadnezzar received a reward for his good work, we also understand that even the Gentiles, if they do something good, are not overlooked by God's judgment without a reward. Therefore, through Jeremiah, Nebuchadnezzar is called the dove of God because he served the will of God against the sinful people. 'And I will bring my servant Nebuchadnezzar' (Jeremiah 25).' From this, it is clear that we are condemned in comparison to the Gentiles if they follow the natural law, which we also neglect even though it is written. Paul the Apostle discusses this matter at length in his letter to the Romans. And lest we seem to overlook anything according to spiritual understanding, we inquire where we find this number, that is, the twenty-seventh. In the book of Genesis, Scripture testifies (Gen. VII) that in the six hundredth year of Noah's life, in the second month, on the twenty-seventh day of the month, the waters of the flood came upon the earth, and after seven months of the same year, which is near the Sabbath, and on the twenty-seventh day of the seventh month, the waters of the flood ceased, and Noah's ark settled on the mountains of Ararat, which are interpreted as Armenia. From this we understand that the number is average and can be applied to both, when in this and the anger of God begins from the flood, and his mercy is shown in the seventh month on the same day. And because among the Hebrews the month, which with us is measured by the Kalends, Nones, and Ides, is calculated according to the course of the moon: whence also in the Greek language it has received the name μήνη, that is, moon, it is said that on the twenty-seventh day of the moon there remained little light, so that his anger may not be without mercy. But when the whole orb of the moon is filled up, then both Easter is celebrated and all the greatest solemnities. Which we have set down strictly, so that we may know that in this number, both good and evil are contained equally. Good for Nebuchadnezzar, to whom his labor is rewarded; evil for the Egyptians, whose destruction is announced.
(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 29:20 concludes a significant divine oracle concerning Egypt, revealing the meticulous and sovereign justice of God in His dealings with nations and their rulers. This verse declares that the Lord God will compensate King Nebuchadnezzar of Babylon by granting him the land of Egypt as spoil. This divine recompense is specifically for Nebuchadnezzar's arduous and ultimately unrewarded thirteen-year siege against the wealthy city of Tyre. The pronouncement underscores God's absolute dominion over all earthly powers and His capacity to employ even pagan kings as instruments for His divine purposes, ensuring that all labor, even that unknowingly rendered in alignment with His cosmic plan, receives its just due.
Context
Literary Context
This verse serves as the powerful concluding statement to a series of prophecies against Egypt, which commenced in Ezekiel 29:1. The immediate preceding verses, Ezekiel 29:18-19, provide the crucial backdrop by detailing Nebuchadnezzar's immense and costly military campaign against the formidable city of Tyre. This siege was historically prolonged and exceptionally difficult, lasting thirteen years. Despite its eventual success in conquering the mainland city, the Babylonian army gained little to no plunder, as the resourceful Tyrians had relocated their vast wealth to offshore islands. Verse 20 directly addresses this lack of material gain, presenting Egypt as God's divinely appointed compensation for the Babylonian king's monumental effort. This narrative linkage highlights a broader theme in Ezekiel, where God's judgment extends beyond Israel to surrounding nations, thereby demonstrating His universal sovereignty and meticulous justice.
Historical & Cultural Context
The prophecy is firmly rooted in the turbulent geopolitical landscape of the late 7th and early 6th centuries BCE. Nebuchadnezzar II reigned as the formidable king of the Neo-Babylonian Empire, which had ascended to become the dominant superpower in the Near East, having already subjugated Judah and initiated the Babylonian exile. Egypt, under the rule of Pharaoh Hophra, remained a significant regional power that frequently intervened in the political affairs of Judah, often tempting the Judeans to rely on Egyptian military support against the encroaching Babylonian threat. This reliance was a recurring source of prophetic condemnation from figures like Ezekiel and Jeremiah, who warned against trusting in human alliances over divine faithfulness (e.g., Jeremiah 37:5-10). The siege of Tyre (c. 586-573 BCE) was a well-documented historical event, and its outcome, as described in Ezekiel, aligns with extra-biblical accounts suggesting a less-than-lucrative victory for Babylon. God's explicit promise to "give" Egypt to Nebuchadnezzar would have been understood by the contemporary audience as a monumental transfer of wealth and power, emphatically asserting divine control over the destinies of even the mightiest empires.
Key Themes
This verse powerfully illustrates several core theological themes central to Ezekiel's message and broader biblical theology. Firstly, Divine Sovereignty is paramount; God is not merely the God of Israel but the ultimate ruler over all nations and their kings. He orchestrates global events and uses even pagan rulers like Nebuchadnezzar as instruments to execute His judgments and achieve His overarching purposes, as similarly seen with Assyria in Isaiah 10:5-7. Secondly, the theme of Divine Justice and Compensation is profoundly articulated. God, in His meticulous justice, ensures that labor, even if unknowingly performed in alignment with His will, is justly recompensed. Nebuchadnezzar's arduous "labour" against Tyre, though primarily driven by imperial ambition, implicitly served God's judgment against that city. Thus, God provides a just "reward" in the form of Egypt. This demonstrates God's comprehensive oversight, where no effort expended in the outworking of His divine plan goes unnoticed or unrewarded by Him. Lastly, Egypt as a Symbol of Worldly Power and False Hope is subtly reinforced. By designating Egypt as the spoil, God not only punishes Egypt for its pride and unreliability but also demonstrates the utter futility of trusting in worldly powers, a crucial lesson repeatedly taught to Judah throughout the prophetic books (e.g., Ezekiel 17:15-18).
Exposition and Analysis
Key Word Analysis
This primitive root (H5414) is exceptionally versatile, encompassing meanings such as "to give," "to put," "to make," and "to appoint," used with the widest latitude of application. In Ezekiel 29:20, its usage signifies a divine bestowal or appointment. God is not merely permitting Nebuchadnezzar to conquer Egypt; He is actively and unilaterally "giving" it. This emphasizes God's sovereign agency and absolute authority over the transfer of nations and their wealth, underscoring that Nebuchadnezzar's future success against Egypt will not be solely a result of his military prowess but a direct grant from the Lord.
This feminine passive participle (H6468) refers abstractly to "work," "labour," "reward," or "wages." Here, it specifically denotes the immense effort, toil, and sustained exertion expended by Nebuchadnezzar's army during the protracted siege of Tyre. The use of "labour" (pᵉʻullâh) implies that a recompense is justly due, framing God's subsequent act of giving Egypt as a righteous payment for a service rendered. This highlights God's meticulous attention to the efforts of all, even those outside His covenant people, and His commitment to justice.
This primitive root (H5647) means "to work (in any sense)," "to serve," "to till," or "to enslave." It appears twice in this verse, first in "wherewith he served against it" (referring to Tyre) and implicitly in "because they wrought for me" (referring to Nebuchadnezzar's army serving God). While Nebuchadnezzar was not consciously "serving" God in a devotional or worshipful sense, his actions against Tyre constituted "work" or "service" that perfectly aligned with God's divine judgment against that city. This demonstrates God's profound ability to utilize any agent, even those who do not acknowledge Him, to accomplish His global objectives and execute His righteous decrees.
Verse Breakdown
"I have given him the land of Egypt"
This declarative statement, unequivocally spoken by "the Lord GOD," establishes divine agency as paramount. God is the active subject, unilaterally bestowing the entire land of Egypt upon Nebuchadnezzar. This is not merely a prediction of a future military conquest but a pronouncement of a divinely ordained transfer of dominion, powerfully highlighting God's absolute sovereignty over nations, their territories, and their destinies.
"[for] his labour wherewith he served against it"
This clause provides the explicit divine rationale for God's extraordinary gift. It acknowledges Nebuchadnezzar's immense and prolonged military effort against Tyre. The phrase "his labour" (pᵉʻullâh) underscores the significant investment of resources, time, and human effort by the Babylonian army. "Wherewith he served against it" implies a dedicated, arduous, and costly campaign, recognizing the difficulty and commitment involved in the siege, even though it yielded no material reward for the Babylonians themselves.
"because they wrought for me, saith the Lord GOD."
This final, authoritative clause delivers the ultimate theological justification for God's actions. It reveals that Nebuchadnezzar's army, in carrying out the siege of Tyre, was unknowingly performing a "work" or "service" directly "for" God. Tyre was under divine judgment for its pride and wickedness, and Babylon was God's chosen instrument to execute that judgment. The concluding phrase, "saith the Lord GOD," emphasizes the divine authority, certainty, and unchangeable nature of this pronouncement, affirming that this is a direct word from the sovereign God who governs all things and meticulously oversees the affairs of humanity.
Literary Devices
Ezekiel 29:20 is rich with literary devices that amplify its theological message. Divine Irony is profoundly present, as a pagan king, Nebuchadnezzar, driven solely by his own imperial ambitions, is revealed to be unknowingly "serving" the purposes of the God of Israel. His actions, though not motivated by piety or conscious obedience, align perfectly with God's judgment against Tyre, making him an unwitting yet effective instrument in the divine plan. This highlights God's ability to orchestrate history and achieve His will through human agents, even those who do not acknowledge Him. The concept of Egypt as a "reward" functions as a striking example of Divine Compensation, where God meticulously accounts for human effort and ensures that even unrewarded labor in one sphere is justly compensated in another, demonstrating His precise and comprehensive justice. The entire passage is structured as a Prophetic Oracle, a direct and authoritative pronouncement from God, lending it absolute certainty and infallibility. The repeated use of the divine title "the Lord GOD" (Adonai Yahweh) throughout Ezekiel, and specifically at the conclusion of this verse, reinforces the Authoritative Tone of the prophecy, underscoring the unchallengeable nature of God's decree and His ultimate control over all creation.
Theological and Thematic Connections
Ezekiel 29:20 offers a profound theological statement on God's absolute sovereignty over all of creation, including the intricate rise and fall of empires. It reveals a God who is not merely confined to the affairs of His covenant people, Israel, but actively and meticulously directs the course of global history, utilizing both righteous and unrighteous agents to fulfill His overarching purposes. This meticulous divine oversight extends even to compensating the "labour" of those who unknowingly serve His will, demonstrating a comprehensive and precise justice that accounts for all effort expended in the outworking of His plan. The passage fundamentally challenges any notion of human autonomy apart from God's ultimate control, affirming that all power and authority ultimately derive from Him and are subject to His divine, predetermined plan.
Reflection and Application
Ezekiel 29:20 offers both profound comfort and a challenging perspective for contemporary believers navigating a complex world. In an era that often feels chaotic, driven by unchecked human ambition, and seemingly devoid of divine order, this verse serves as a powerful reminder that God remains utterly sovereign. He is not a passive observer but is actively involved in the affairs of nations and individuals, orchestrating events to fulfill His ultimate, unchangeable plan, even through those who do not acknowledge Him. This truth provides immense assurance: we can trust that God is always in control, even amidst global turmoil, political upheaval, or personal struggles that appear to yield no immediate or tangible reward. It encourages us to persevere in our own "labors" for the Lord, whether in ministry, family, or daily work, knowing with certainty that He sees every effort, every sacrifice, and every act of faithfulness. His divine justice ensures a just recompense, whether that reward is manifest in this life or fully realized in the life to come. We are therefore called to align our lives with His revealed will, confident that our work "for Him" is never in vain, but rather contributes to His eternal purposes.
Questions for Reflection
FAQ
Was Nebuchadnezzar a believer or serving God intentionally?
No, Nebuchadnezzar was unequivocally not a believer in the God of Israel in the covenantal or worshipful sense, nor was he intentionally serving God when he embarked on the siege of Tyre. He was a pagan king, driven by his own imperial ambitions, the expansion of his Babylonian empire, and the acquisition of wealth and power. However, Ezekiel 29:20 explicitly states that his arduous labor against Tyre was "wrought for me," meaning it aligned perfectly with God's divine will and judgment against the proud city of Tyre. God, in His absolute and inscrutable sovereignty, frequently uses unrighteous individuals and nations as instruments to accomplish His specific purposes, even when they are unaware of their role. This pattern is evident with Assyria as God's "rod" in Isaiah 10:5-7 or Cyrus as His "anointed" in Isaiah 45:1-7. Nebuchadnezzar was an unwitting agent in God's cosmic plan, and God, in His meticulous justice, compensated him for the arduous task he performed, even if he did not know he was serving the Lord of all creation.
Christ-Centered Fulfillment
Ezekiel 29:20, while rooted in the geopolitical realities of ancient empires and the dealings of God with a pagan king, powerfully points forward to the ultimate and perfect sovereignty of God revealed in the person and work of Jesus Christ. Just as God meticulously used Nebuchadnezzar as an instrument for His specific purposes, so too does He orchestrate all of human history, culminating in the redemptive mission of Christ. The profound theme of "labor" and "reward" finds its ultimate and most glorious fulfillment in Christ's perfect obedience and sacrificial work on the cross. He perfectly "wrought for" the Father, fulfilling all righteousness and bearing the full, crushing weight of humanity's sin, a supreme "labor" that earned Him the ultimate "reward"—resurrection from the dead, exaltation to the highest place, and dominion over all things, both in heaven and on earth (Philippians 2:8-11). Furthermore, the divine transfer of dominion from one earthly power to another, as seen with Egypt being given to Babylon, foreshadows Christ's ultimate and decisive victory over all earthly and spiritual powers and His establishment of an eternal, unshakeable kingdom that will never be destroyed (Daniel 7:13-14). Through Christ, believers are invited into a kingdom that is not of this world, receiving a spiritual inheritance far greater and more enduring than any earthly spoil, secured by the perfect, finished labor of the true Lamb of God (John 18:36; 1 Peter 1:3-5). The meticulous justice of God, which compensates even unwitting service, finds its deepest and most glorious expression in His grace, where those who believe in Christ receive not merely compensation for their own meager efforts, but the full, unmerited reward of Christ's perfect work, leading to eternal life and glory in His presence.