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 31:10–18. His four-level outline is real structure in the source text, so it is rendered as structure.
We have seen the king of Egypt resembling the king of Assyria in pomp, and power, and prosperity, how like he was to him in his greatness; now here we see,
I.How he does likewise resemble him in his pride, Eze 31:10.
For, as face answers to face in a glass, so does one corrupt carnal heart to another; and the same temptations of a prosperous state by which some are overcome are fatal to many others too. "Thou, O king of Egypt! hast lifted up thyself in height, hast been proud of thy wealth and power, Eze 29:3. And just so he (that is, the king of Assyria); when he had shot up his top among the thick boughs his heart was immediately lifted up in his height, and he grew insolent and imperious, set God himself at defiance, and trampled upon his people;" witness the messages and letter which the great king, the king of Assyria, sent to Hezekiah, Isa 36:4. How haughtily does he speak of himself and his own achievements! how scornfully of that great and good man! There were other sins in which the Egyptians and the Assyrians did concur, particularly that of oppressing God's people, which is charged upon them both together (Isa 52:4); but here that sin is traced up to its cause, and that was pride; for it is the contempt of the proud that they are filled with. Note, When men's outward condition rises their minds commonly rise with it; and it is very rare to find a humble spirit in the midst of great advancements.
II.How he shall therefore resemble him in his fall; and for the opening of this part of the comparison,
1.Here is a history of the fall of the king of Assyria. For his part, says God (Eze 31:11), I have therefore, because he was thus lifted up, delivered him into the hand of the mighty one of the heathen. Cyaxares, king of the Medes, in the twenty-sixth year of his reign, in conjunction with Nebuchadnezzar king of Babylon in the first year of his reign, destroyed Nineveh, and with it the Assyrian empire. Nebuchadnezzar, though he was not then, yet afterwards became, very emphatically, the mighty one of the heathen, most mighty among them and most mighty over them, to prevail against them.
(1.)Respecting the fall of the Assyrian three things are affirmed: - [1.] It is God himself that orders his ruin: I have delivered him into the hand of the executioner; I have driven him out. Note, God is the Judge, who puts down one and sets up another (Psa 75:7); and when he pleases he can extirpate and expel those who think themselves, and seem to others, to have taken deepest root. And the mightiest ones of the heathens could not gain their point against those they contended with if the Almighty did not himself deliver them into their hands. [2.] It is his own sin that procures his ruin: I have driven him out for his wickedness. None are driven out from their honour, power, and possessions, but it is for their wickedness. None of our comforts are ever lost but what have been a thousand times forfeited. If the wicked are driven away, it is in their wickedness. [3.] It is a mighty one of the heathen that shall be the instrument of his ruin; for God often employs one wicked man in punishing another. He shall surely deal with him, shall know how to manage him, great as he is. Note, Proud imperious men will, sooner or later, meet with their match.
(2.)In this history of the fall of the Assyrian observe,
[1.]A continuation of the similitude of the cedar. He grew very high, and extended his boughs very far; but his day comes to fall. First, This stately cedar was cropped: The terrible of the nations cut him off. Soldiers, who being both armed and commissioned to kill, and slay, and destroy, may well be reckoned among the terrible of the nations. They have lopped off his branches first, have seized upon some parts of his dominion and forced them out of his hands; so that in all mountains and valleys of the nations about, in the high-lands and low-lands, and by all the rivers, there were cities or countries that were broken off from the Assyrian monarchy, that had been subject to it, but had either revolted or were recovered from it. Its feathers were borrowed; and, when every bird had fetched back its own, it was naked like the stump of a tree. Secondly, It was deserted: All the people of the earth, that had fled to him for shelter, have gone down from his shadow and have left him. When he was disabled to give them protection they thought they no longer owed him allegiance. Let not great men be proud of the number of those that attend them and have a dependence upon them; it is only for what they can get. When Providence frowns upon them their retinue is soon dispersed and scattered from them. Thirdly, It was insulted over, and its fall triumphed in (Eze 31:13): Upon his ruin shall all the fowls of the heaven remain, to tread upon the broken branches of this cedar. Its fall is triumphed in by the other trees, who were angry to see themselves overtopped so much: All the trees of Eden, that were cut down and had fallen before him, all that drank water of the rain of heaven, as the stump of the tree that is left in the south is said to be wet with the dew of heaven (Dan 4:23) and to bud through the scent of water (Job 14:9), shall be comforted in the nether parts of the earth when they see this proud cedar brought as low as themselves. Solamen miseris socios habuisse doloris - To have companions in woe is a solace to those who suffer. But, on the contrary, the trees of Lebanon, that are yet standing in their height and strength, mourned for him, and the trees of the field fainted for him, because they could not but read their own destiny in his fall. Howl, fir-trees, if the cedar be shaken, for they cannot expect to stand long, Zac 11:2.
[2.]An explanation of the similitude of the cedar. By the cutting down of this cedar is signified the slaughter of this mighty monarch and all his adherents and supporters; they are all delivered to death, to fall by the sword, as the cedar by the axe. He and his princes, who, he said, were altogether kings, go down to the grace, to the nether parts of the earth, in the midst of the children of men, as common persons of no quality or distinction. They died like men (Psa 82:7); they were carried away with those that go down to the pit, and their pomp did neither protect them nor descend after them. Again (Eze 31:16), He was cast down to hell with those that descend into the pit; he went into the state of the dead, and was buried as others are, in obscurity and oblivion. Again (Eze 31:17), They all that were his arm, on whom he stayed, by whom he acted and exerted his power, all that dwelt under his shadow, his subjects and allies, and all that had any dependence on him, they all went down into ruin, down into the grace with him, unto those that were slain with the sword, to those that were cut off by untimely deaths before them, under the load of guilt and shame. When great men fall a great many fall with them, as a great many in like manner have fallen before them.
[3.]What God designed, and aimed at, in bringing down this mighty monarch and his monarchy. He designed thereby, First, To give an alarm to the nations about, to put them all to a stand, to put them all to a gaze (Eze 31:16): I made the nations to shake at the sound of his fall. They were all struck with astonishment to see so mighty a prince brought down thus. It give a shock to all their confidences, every one thinking his turn would be next. When he went down to the grace (Eze 31:15) I caused a mourning, a general lamentation, as the whole kingdom goes into mourning at the death of the king. In token of this general grief, I covered the deep for him, put that into black, gave a stop to business, in complaisance to this universal mourning. I restrained the floods, and the great waters were stayed, that they might run into another channel, that of lamentation. Lebanon particularly, the kingdom of Syria, that was sometimes in confederacy with the Assyrian, mourned for him; as the allies of Babylon, Rev 18:9. Secondly, To give an admonition to the nations about, and to their kings (Eze 31:14): To the end that none of all the trees by the waters, though ever so advantageously situated, may exalt themselves for their height, may be proud and conceited of themselves and shoot up their top among the thick boughs, looking disdainfully upon others, nor stand upon themselves for their height, confiding in their own politics and powers, as if they could never be brought down. Let them all take warning by the Assyrian, for he once held up his head as high, and thought he kept his footing as firm, as any of them; but his pride went before his destruction, and his confidence failed him. Note, The fall of proud presumptuous men is intended for warning to others to keep humble. It would have been well for Nebuchadnezzar, who was himself active in bringing down the Assyrian, if he had taken the admonition.
2.Here is a prophecy of the fall of the king of Egypt in like manner, Eze 31:18. He thought himself like the Assyrian in glory and greatness, over-topping all the trees of Eden, as the cypress does the shrubs. "But thou also shalt be brought down, with the other trees that are pleasant to the sight, as those in Eden. Thou shalt be brought to the grave, to the nether or lower parts of the earth; thou shalt lie in the midst of the uncircumcised, that die in their uncleanness, die ingloriously, die under a curse and at a distance from God; then shall those whom thou hast trampled upon triumph over thee, saying, This is Pharaoh and all his multitude. See how mean he looks, how low he lies; see what all his pomp and pride have come to; here is all that is left of him." Note, Great men and great multitudes, with the great figure and great noise they make in the world, when God comes to contend with them, will soon become little, less than nothing, such as Pharaoh and all his multitude.
Historical interpretation
Historical Reception
2 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.
(Chapter 31.) And it came to pass in the eleventh year, in the third month, on the first day of the month, that the word of the Lord came to me, saying: Son of man, speak to Pharaoh king of Egypt and to his people: Whom are you like in your greatness? Behold, Assyria was like a cedar (or cypress) in Lebanon, beautiful in branches and dense with foliage, towering in height, and its top was among the thick foliage (or in the midst of clouds). The waters nourished him: the abyss lifted him up; his rivers flowed round about his roots, and he sent forth his channels to all the trees of the region. Therefore his height was exalted above all the trees of the region, and his boughs were multiplied, and his branches were elevated above many waters. And when he had stretched forth his shadow, all the fowls of the air made their nests in his branches: and under his branches all the beasts of the field brought forth their young, and under his shadow dwelt all the multitude of nations. And it was most beautiful in its magnificence, and in the spreading (or multitude) of its shrubs (or branches): for its roots were near the waters. The cedars (or cypresses) were not taller than it in the paradise of God, and the firs (or pines) did not reach its summit, and the plane trees (or firs) were not equal (or similar) to its foliage (or branches). Every tree of the paradise of God (or in the paradise of God) was not like it and its beauty, because I made it beautiful (Vulg. made him beautiful), and with many thick branches, and all the trees of delight (or pleasure) that were in the paradise (Vulg. adds of God) envied it. Therefore thus says the Lord God: Because it has exalted itself to the height, and has set its top among the thick clouds, and its heart is proud of its height, I will give it into the hand of a mighty one of the nations. He shall surely deal with it as its wickedness deserves. I have cast it out for its wickedness. Foreigners, the most ruthless of nations, have cut it down and left it. On the mountains and in all the valleys its branches have fallen, and its boughs have been broken in all the ravines of the land, and all the peoples of the earth have gone away from its shadow and left it. In its ruins all the birds of the sky made their homes or found rest, and all the beasts of the field dwelt among its branches. Therefore, all the watered trees will not be lifted up to their full height, nor will they set their lofty tops among the thickly leaved trees or in the clouds. Nor will all those irrigated by water stand tall, for they have all been delivered to death, to the farthest depths of the earth, in the midst of the sons of men, to those who descend to the pit. Thus says the Lord God: on the day when he descended to the underworld, I proclaimed mourning (or the abyss mourned for him): I covered him with the abyss, and I held back its rivers and restrained its many waters. Lebanon was shattered (or darkened) over him, and all the trees of the field withered (or failed). At the sound of his downfall, nations were shaken (or trembled), when I brought him (or her) down to the underworld with those who descend (or descend) into the pit; and on the weak earth the splendid and magnificent trees of delight (or luxury) in Lebanon were consoled: and all were watered by the waters. For they themselves, whether with her or with him, went down to the underworld to the slain or wounded with a sword, and the arm or seed of each dwelled beneath her shadow, perished in the midst of the nations or their own lives. To whom have you likened yourself, O illustrious one, and sublime among the trees of pleasure! Behold, you are brought down with the trees of pleasure to the lowest earth, you will sleep in the midst of the uncircumcised, with those who were slain by the sword. So Pharaoh and all his crowd, says the Lord God. I combined both editions in the usual way, however, where they disagreed the most, so as not to increase the size of the books with a double proposition. And first it must be understood that whatever is said about the future Assyrian king is mentioned in the Septuagint as if already fulfilled, and thus it speaks of the tree or the prince of the Assyrians, so that both the masculine and feminine genders are understood to refer to one person, while the tree is related to the Assyrian and the Assyrian is called the tree. And there is no mention in the present discourse of the Babylonian king, lest it seem to provoke the anger of the lords and rulers against the captive people placed in Chaldea, but it is said of the king of the Assyrians, who at that time had already been captured by the Chaldeans, and all the strength of the Assyrians was subject to the Babylonian yoke. Therefore, the ten tribes, that is, Israel, are captured by the Assyrians; but the Chaldeans overpower the two tribes, that is, Judah and Benjamin, and they overthrow the city of Jerusalem. Therefore, in order to speak against Pharaoh, the king of Egypt, and his people, God used the following divine words in the beginning: 'To whom have you become similar in your greatness? Behold, Assyria is like a cedar in Lebanon, and so on.' And the meaning is: Do not be surprised if you are to be defeated and destroyed by the Babylonians, and if your empire is to be destroyed, and if all the wealth of Egypt is to be destroyed, since Assyria, much stronger than you, was destroyed by the same Chaldeans who conquered you. And he described the power of the king of Assyria under the figure of a cedar tree, according to the Hebrew, the Septuagint, and the Cypress, which was planted on Mount Lebanon, which is beautiful with branches and dense with foliage, and it reaches up to the clouds, and it grew so much because it was irrigated not by water, but by the abyss, that is, by very abundant waters. For the abyss is the multitude of the sound of waters: so that all birds have made their nests in its branches, and all the beasts of the field have given birth under its foliage. And so that we would not doubt what were the flying creatures of the sky, and what were the beasts of the woods, he explained more clearly: And under its shade dwelled a multitude of diverse peoples. Cedars, he said, and cypresses, firs or pines, and plane trees or cypresses were not equal to its branches. And so that he would not speak separately about all the trees, he said, all the trees of the paradise of God are not likened to it, and to its beauty. Through these things, some understand that it is not spoken about the Assyrian king, but about an opposing strength, which is said to be generated in the speech of Tyre among the Cherubim, and distinguished by precious stones, and afterwards to have fallen to earthly matters because of his own fault, who is also called Lucifer when he is falling in Isaiah (Isaiah XIV), and is signified in the Gospel by the Lord: I saw Satan falling like lightning from heaven (Luke X, 12). But we should understand all these things as hyperbolic statements made in history, that Assyria had such great power, and it oppressed all nations so that it compared itself to the strength of angels. However, everything metaphorically is said to be under the highest cedar or cypress, referring to Assyria, and the killing of it is called its destruction. And what follows: I have given it into the hand of the mightiest nations, it calls the king of Babylon, so that what conquered Assyria, it understands was not its own strength, but of divine power. According to him, I expelled her because of her impiety, so that secretly she might warn Babylon that it should not be cruel or oppress the people of God, who have been handed over to her, lest she suffer the same fate as Assyria, which was cruel and impious. And strangers will cut her down, the most cruel of nations; or, according to the Septuagint, the pestilent: which he would never say (or rather, wanted to say) while he was in Chaldea, so as not to arouse them against his nation. She is also cast upon the mountains, and her branches fall swiftly in the valleys, and they are shattered against the rocks, and she is abandoned by all the peoples, that is, by the birds of the sky and the beasts of the field, and she will come to such destruction that all the trees that were considered tall in comparison to the tree of Assyria will be raised up by her example and lifted up on high; and they will no longer stand at their height, but they will be cut down along with her in fear. And what was said through the translation becomes clearer. All, he says, were handed over (understood: kings to death) to the deepest land (that is, to the underworld), in the midst of the sons of men (by no means among the trees) to those who descend into the lake. There is no doubt that it signifies the underworld. After the cutting down of the Assyrian tree, or on the day when the Assyrian descends to the underworld, and the Lord inflicted mourning (or commanded mourning), again through the translation he speaks about him being covered by the abyss, according to what is written: 'I went down to the depths of the sea, and the storm engulfed me' (Psalm 68:3); and all the rivers, that is, all the nations, ceased to flow beyond him, and he was grieved, or darkened over it, that is, the tree, or him, that is, the Assyrian, Lebanon. So that we may not think that the tree has speech, it follows: I moved the nations by the sound of its falling. For what great ruin of one tree can there be, that all nations are moved by its sound? 'When I brought it down to the underworld,' he says, 'according to the letter, a tree cannot be brought down to the underworld with others who were descending into the pit, that is, to the underworld.' And the lowest parts of the earth, namely the heart of the earth, were consoled, because all the trees of pleasure, or delights, which in Hebrew is called Eden, were there, signifying delightful and excellent groves and forests that were in Lebanon and were watered by streams. For even the trees themselves, along with him, that is, the Assyrian, descend into the underworld, to the dead or wounded by the sword. The trees are not wounded by swords, but they are cut down, and they do not descend into the underworld. And the arm, he says, or the offspring (since in Hebrew the word 'Zara' means both), will rest in its shade among the nations, not of forests but of peoples. In the end, there is an apostrophe to the Assyrian himself, or to Pharaoh. To whom have you been compared, O illustrious and sublime among the trees of pleasure? None was your equal, they say, but you surpassed all kings in power. And yet, when you were led with the other kings, who were in your company to the farthest lands, that is, to the depths below, as Scripture says: They shall go to the ends of the earth, they shall be delivered into the hand of the sword, they shall be the portion of foxes. (Ps. LXII, 10, 11). In the midst, it is said, you will lie with the uncircumcised, with those who have been slain by the sword. He showed what were the trees, what cedar, or cypress, wounded by swords, and lying with the uncircumcised. And yet he would join the extremities to the preceding ones, because he had said above: To whom are you like in your greatness: behold the Assyrian as a cedar in Lebanon, fair in branches and leaves, and the rest, now it is brought forth: Thus is Pharaoh, and all his multitude, says the Lord. How, he says, is the Assyrian, the cedar and cypress, fallen by the Babylonian, thrown down: thus Pharaoh and his people, that is the very tree and its branches, will be thrown down by the Babylonian. In the meantime, let these things be said according to history, which most people understand will happen at the end of the world, and let the king of Pharaoh, that is, the power to which Egypt is subject, be compared to the most powerful king of the Assyrians, that is, the antichrist: if he falls, surely the other rulers of these darknesses and the princes of the world will fall more easily. Let us therefore briefly touch on each one, so that we do not so much discuss and explain obscure things, but rather seem to have given material to those who desire to explain. And first it must be discussed why, in the eleventh year, in the third month, on the first day of the month, the word of the Lord came to Ezekiel, saying: Son of man, speak to Pharaoh of Egypt and his multitude. When speaking to Pharaoh, in the eleventh year the word of the Lord was spoken, for it had not yet come to the twelfth year, which is the number of full and complete power. Hence, there are also twelve sons of Jacob (Genesis 35), from whom later the twelve names of the prophets are contained in one volume. And there are twelve Apostles (Luke 6), of whom one, Judas the traitor, is replaced by Matthias. And the daughter of the synagogue official, who is twelve years old, is raised by the Lord (Mark 5). The woman with the issue of blood is also healed in the twelfth year. But because Pharaoh is rebuked and mourned later, therefore the third month and the eleventh day of the twelfth year are linked together. Hence, in the subsequent twelfth year, in the twelfth month, on the first day of the month, the word of the Lord comes to Ezekiel, saying: Son of man, lament for Pharaoh king of Egypt and say to him. For the one who mourns, mourns in order to understand how many goods he has lost; and yet, because Pharaoh was there, and his arm had not yet been bound, nor had he regained his former strength: therefore, in the twelfth year and month, there are still twenty-nine days remaining, in order to complete the number of twelve years. Therefore, on the first day of the month, the word of the Lord came to the Prophet, and he was commanded to speak to the king of Egypt and his people. It is remarkable that the four interpreters did not say 'people' but 'multitude'. For many are called, but few are chosen (Matthew 22:14). And in the law it is written: 'You shall not be with the multitude in evil.' And it is said to the king of Egypt: 'To whom have you likened yourself in greatness or in height?' For he himself will be exalted and subject to this sentence: 'Everyone who exalts himself will be humbled' (Luke 14:11). But let him not be like him in height, who has been like a cedar or a cypress in Lebanon, beautiful with branches and leafy; and raised his head in height, even to the clouds, to which, according to David, the truth of God reaches (Psalm 36), and to which they are commanded not to rain upon Israel. Beauty is also praised, which, when turned by wicked will into ugliness, so that it can be said of him: The Lord will break the cedars of Lebanon: and he himself, being exalted on the highest mountains of Lebanon, the higher he had been, would fall even more forcefully. The holy Scripture, desiring to demonstrate his majesty, calls him the great cedar, which was nourished by waters, not the waters of Siloam that flow silently, but the waters of Rasin and the waters of Egypt, of which it is written: Why do you want to drink the waters of Geon, or Sion? which is said to sound the turbid waters. The abyss also exalted him above which at the beginning of the world darkness was carried (Gen. I), and to which in the Gospel the demons beg not to be sent (Luke VIII). The rivers of the same abyss were around its roots, of which it is said: What do you have with the ways of the Assyrians, to drink the waters of the rivers (Jer. II, 18)? And in another place: Behold, the Lord will bring upon you strong and abundant river water, the king of the Assyrians and all his glory (Isa. VIII, 7). The abyss also sent forth its streams to all the trees of the region, in order to irrigate not only the prince of this world, but also his companions. Therefore, it was elevated and grew above all the tallest trees, and its bushes multiplied, and it possessed the empire of the whole world, saying: 'All these things have been handed over to me' (Matthew 4:9). And its branches were elevated, because they were watered by the abyss. It spread out and extended its shade, in order to subject everyone to its dominion. All the birds of the sky made their nests in its branches. For everyone who sins is born of the devil, and is counted among its branches. But those birds made their nests in its branches, which, according to the Gospel, devour the seed by the wayside. Either because all have sinned and are in need of God's mercy, as it is said: All have turned aside, they have become altogether useless. Therefore, they made their nests in its branches. It follows: And under its branches all the beasts of the forest, who have lost Christ's gentleness, were born, and under its shade dwelt a multitude of nations, so that there was no one who was not covered by its shade, except for him who said: Behold, the prince of this world is coming: and he will find nothing in me (John 14:30). For by one man sin entered into the world, and by sin death (Romans 5:12); and thus death passed unto all men, in whom all have sinned, and in Adam all die, and we all have sinned, and we are in need of the glory of God (1 Corinthians 15). And yet, even within this dwelling, there is a diverse condition. Some dwell in its branches like birds, boasting knowledge of philosophy and the teachings of heretics. Others are like wild beasts, fierce and cruel. Others are like a multitude of many nations, symbolizing a mixture of different vices and sins. Now, Assur was most beautiful in its size and in the spreading of its foliage, for its roots were nourished by many waters. It was so tall in the garden of God that no cedar or cypress could surpass it, nor could fir trees and pine trees match its height, nor were plane trees equal in foliage to it. Therefore, no tree of the plants in paradise was equal to it, because every wood of the paradise of God is not similar to it and its beauty. For they were not raised up by pride, but they knew their humility, nor did they attempt to claim the likeness of God in their sacrilegious mind. And what follows: And all the trees of delight that were in paradise envied it, we shall explain as follows: The trees of paradise envied the abundance of its branches: For many are called, but few are chosen (Matt. XX, 16). And; The broad and spacious way that leads to death (Ibid. VII, 13) . For he desires to have as many for salvation as Assur had for destruction. Therefore, because Assur was exalted in height; and he gave his flourishing and dense height, even to the highest clouds, and his heart was lifted up to say: I will be like the Most High (Isa. XIV, 14) , therefore he was delivered into the hand of the strongest of nations: which we understand as another detestable power, to which he is delivered for punishment: for he himself is an enemy and avenger; so that Assur may be understood as Antichrist, and the strongest of nations to which he is delivered, Satan, according to the saying of the Apostle: Whom I have delivered to Satan, that they may learn not to blaspheme (I Tim. II, 20) : Who will perform for him whatever has been commanded to him by the Lord. But this cypress was expelled from the paradise of God because of its impiety; and strangers and cruel, or pestilent, people will cut it down among the nations, so that what is written may be fulfilled: The fool, when scourged, will become wiser (Proverbs 19:25). And again: The axe is already laid to the root of the trees (Matthew 3:10); those who cut it down on the mountains, so that it may fall in its pride. However, in all the valleys, its branches will fall, so that all those who were in its company are led down to Tartarus, and they will leave its shadow and abandon it, so that the birds of the sky and the beasts of the earth, which were previously under it and protected by its shadow, will then share in its punishment. And when they see the other trees of the forest, or of Paradise, they will not be elevated in pride, nor consider themselves to be anything, nor will they regard the abundance of their own water as riches: because all the branches and birds of the sky, and the animals of the earth, which were under the dominion of Assyria, will be brought down in death to the lowest earth. Of which it is written: In his sight all who go down to the earth will fall (Psalm 21:30). And in another place: They shall go to the outermost parts of the earth (Ps. LXII, 10): and they shall in no wise be with the Angels, but with the sons of men, who descend into the lake, or into the eternal pit. But when he shall descend to the outermost parts of the earth, and a part of the foxes shall be from whom he will be torn: then there shall be mourning either of all his companions, or of the holy fortitudes, which will grieve for him having descended to the underworld. Hence the Lord says: I have covered him in the deep, whose waters he had been nourished by before; and I have stopped his rivers, that is, the depths, and I have restrained many waters, so that they would not irrigate him, but rather oppress him. Lebanon was grieved over him, in which he had been exalted, and all the trees of the field were shaken, fearing a similar destruction. From the sound of its downfall, nations were moved, so that no one would be ignorant of its ruin and descent to the underworld with its companions. And all the trees of pleasure, that is, of paradise, received consolation, while they saw evil punished with evils, and good restored to the good. But these trees of Lebanon are watered by the streams of the Lord, in which that fallen tree had also been watered. Whether all the trees that were once good and irrigated by waters, and dwelt in the height of Lebanon, will receive consolation when they see their prince endure similar torments. For they themselves will descend to hell, to the dead killed by the sword of the Lord, and all the might of the trees will dwell under its shadow, that is, in punishment, amidst all the nations that will be held captive in the prisons of hell. After this, the discourse turns to Pharaoh himself, to whom it was said in the beginning, to whom have you been likened in your greatness? And he said to him: To whom have you been compared, O renowned and lofty one, among the trees of pleasure? Surely to the Assyrian who fell. And you were renowned and lofty among the trees of Eden, which is to say, of delights and paradise. And behold, you have been brought down like the Assyrian, with all the trees that were once in delight, to the lowest earth and to the underworld, and you will not sleep in peace, but in torment amidst the uncircumcised, that is, the unclean, and with those who have fallen by the sword of the Lord. And so that we may know who is the one to whom he said: O illustrious and lofty among the trees of pleasure, he puts it more clearly: He is Pharaoh, and all his multitude. Or according to the Septuagint, it is thus Pharaoh, and all his multitude, so that just as the Assyrian was cut down and fell, so may the Egyptian be overthrown.
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Summary
Ezekiel 31:12 dramatically portrays the catastrophic downfall of Egypt, metaphorically depicted as a magnificent cedar tree from Lebanon. This verse marks a stark transition from earlier descriptions of its unparalleled grandeur to its utter destruction and abandonment. It illustrates how foreign powers, described as "terrible of the nations," cut down and leave the once-imposing tree, scattering its branches and boughs across the land. The verse underscores the divine judgment against Egypt's pride, showing how its former allies and dependents withdraw from its "shadow," leaving it desolate and stripped of all its former glory, influence, and protective capacity.
Context
Literary Context
Ezekiel 31:12 is a pivotal verse within a prophetic oracle (Ezekiel 31:1-18) delivered to Pharaoh, king of Egypt, in the seventh year of Ezekiel's exile. This oracle employs an extended metaphor, comparing Egypt to a majestic, towering cedar of Lebanon, unparalleled in its beauty, strength, and reach (Ezekiel 31:3-9). The preceding verses establish Egypt's pride and self-exaltation, asserting its supremacy among the nations and its perceived invincibility. Verse 12, however, initiates the graphic description of the cedar's felling, marking a dramatic turning point from its ascent to its precipitous decline. It directly follows the declaration of divine judgment due to its arrogance, setting the stage for the detailed portrayal of its destruction and subsequent abandonment by those who once sought refuge under its "shadow." The vivid imagery of the fallen tree then transitions into a lament over its demise, emphasizing the irreversible nature of its judgment and serving as a warning to other proud nations.
Historical & Cultural Context
At the time of this prophecy (c. 587 BC), Egypt was a significant regional power, though its influence was demonstrably waning in the face of the rising Neo-Babylonian Empire under Nebuchadnezzar. Pharaoh Hophra (Apries) ruled Egypt, and he had previously attempted to intervene in Judah's affairs against Babylon, offering a false sense of security to Jerusalem, as detailed in Jeremiah 37:5-7. The "strangers, the terrible of the nations" in this verse primarily refer to the Babylonian forces, who would indeed conquer Egypt later. The imagery of a cedar from Lebanon was profoundly potent in the ancient Near East; cedars were highly prized for their grandeur, strength, longevity, and economic value, symbolizing national power, pride, and even divine favor in various cultures. The act of "cutting off" and "leaving" such a tree would signify a complete and irreversible destruction, akin to a nation being utterly defeated, dismembered, and abandoned by its former allies and subjects, left vulnerable and desolate.
Key Themes
This verse powerfully contributes to several overarching themes within Ezekiel and the broader prophetic literature. Foremost is the theme of Divine Judgment and Sovereignty, demonstrating that even the most formidable earthly powers are subject to God's ultimate authority and judgment, especially when pride leads to self-exaltation, a concept echoed in Isaiah 14:12-15. The vivid imagery of dismembered branches and broken boughs highlights the theme of Loss of Power and Influence, as Egypt's military might and political sway are utterly dismantled. Nations that once benefited from its "shadow" (protection or alliance) now abandon it, illustrating the transient nature of human alliances and the consequences of relying on worldly strength. Furthermore, the passage serves as a stark warning against National and Individual Pride, a recurring motif in Scripture, where arrogance inevitably precedes a fall, as articulated in Proverbs 16:18. The meticulous description of the cedar's destruction underscores God's meticulous execution of His righteous decrees against those who defy Him.
Exposition and Analysis
Key Word Analysis
This word (H2114) derives from a primitive root meaning "to turn aside," hence "to be a foreigner, strange, profane." In this context, it refers to those from another place, specifically foreign invaders. The use of "strangers" emphasizes that the agents of Egypt's destruction are external, alien forces, highlighting the complete vulnerability of the once-proud nation to outside aggression. It underscores the unexpected and unwelcome nature of its demise at the hands of those not native to its land.
From the root meaning "to fear," this term (H6184) describes someone "fearful," implying "powerful" or "tyrannical." It characterizes the invaders as ruthless, oppressive, and possessing overwhelming might. This word underscores the brutal and irresistible nature of the judgment executed against Egypt, emphasizing that its destroyers are not merely foreign, but formidable and merciless in their execution of divine wrath.
This primitive root (H3772) means "to cut (off, down or asunder)," and by implication, "to destroy or consume." While often used for covenant-making (by cutting flesh and passing between the pieces), here it denotes violent severance and destruction. The repeated emphasis on "cutting off" signifies a decisive and complete act of annihilation, not merely a weakening, but a total dismantling of the cedar's (Egypt's) existence as a dominant power.
Verse Breakdown
"And strangers, the terrible of the nations, have cut him off, and have left him:"
This opening clause immediately identifies the agents of destruction: foreign, ruthless nations, specifically the Babylonians. The actions "cut him off" and "have left him" signify a complete and decisive act of destruction followed by abandonment. The once-mighty "cedar" (Egypt) is not merely defeated but utterly severed from its roots of power and left to decay in desolation, stripped of its former vitality and influence.
"upon the mountains and in all the valleys his branches are fallen,"
This imagery vividly portrays the widespread devastation. The "branches" symbolize Egypt's widespread influence, its various military divisions, and the people who depended on it. Their "fall" across both "mountains" (places of prominence and strength) and "valleys" (lower, more common areas) indicates that no part of the nation, from its highest echelons to its lowest, is spared from the destruction, signifying total collapse.
"and his boughs are broken by all the rivers of the land;"
"Boughs" (H6288) further represent the nation's protective and expansive reach, its extensions of power and alliances. Their "breaking" by "all the rivers of the land" suggests that even the life-giving arteries of the land, which once nourished the tree, now witness its fragmentation and demise. This emphasizes the thoroughness of the destruction, scattering the remnants of its power across its own territory, leaving it utterly dismembered.
"and all the people of the earth are gone down from his shadow, and have left him."
This final clause highlights the complete loss of Egypt's protective capacity and influence. The "shadow" symbolizes the security, refuge, and benefits that other nations once sought from Egypt. To "go down from his shadow" means to withdraw allegiance and protection, leaving the fallen power isolated and utterly forsaken. This underscores Egypt's profound humiliation and abandonment, as those who once relied on it now turn away, recognizing its inability to provide security.
Literary Devices
Ezekiel 31:12 is rich in Symbolism, primarily through the extended metaphor of Egypt as a majestic cedar tree. The tree itself symbolizes national power, pride, and grandeur, while its "branches" and "boughs" represent its military strength, protective capacity, and the nations that depended on it. The "shadow" is a powerful symbol of protection, influence, and security. The actions of "cutting off," "falling," and "breaking" are vivid instances of Imagery, creating a visceral picture of violent destruction and desolation. The repeated phrase "and have left him" at the beginning and end of the verse serves as a form of Inclusio or Anaphora, emphasizing the pervasive theme of abandonment and reinforcing the completeness of Egypt's isolation and desolation after its fall. The stark contrast between the initial description of the tree's splendor (earlier in the chapter) and its shattered, abandoned state in this verse creates powerful Irony and highlights the theme of divine judgment against pride.
Theological and Thematic Connections
Ezekiel 31:12 serves as a profound theological statement on God's absolute sovereignty over all earthly powers. It demonstrates that no nation, regardless of its might, perceived invincibility, or self-exaltation, can withstand the righteous judgment of the Almighty. The downfall of Egypt, a nation that often stood in opposition to God's people and boasted in its own strength, illustrates that divine judgment is not arbitrary but a just response to arrogance and a declaration that all human glory is transient. This passage reminds us that true security and lasting influence are found not in worldly strength or fleeting alliances, but in humble submission to the one true God, who "brings down the proud and exalts the humble." It underscores the biblical principle that pride inevitably precedes a fall, and that reliance on anything other than God is ultimately futile.
Reflection and Application
Ezekiel 31:12 offers a stark and timeless message that resonates deeply with contemporary audiences. It challenges our often-unquestioning admiration for power, wealth, and worldly success, reminding us that all human constructs, whether nations, corporations, or individual empires, are ultimately fragile and subject to divine oversight. The passage calls us to examine the foundations of our own confidence: do we place our trust in our own strength, achievements, or influence, or in the unchanging character and sovereign power of God? The imagery of the abandoned cedar serves as a potent warning against the seductive nature of pride, which can blind us to our dependence on God and lead to a devastating fall. It encourages a posture of humility, recognizing that true flourishing comes not from self-exaltation but from acknowledging God as the ultimate source of all strength and security, and aligning our lives with His eternal purposes rather than the transient pursuits of this world.
Questions for Reflection
FAQ
What is the primary message of Ezekiel 31:12?
The primary message of Ezekiel 31:12 is a powerful illustration of divine judgment against national pride and the transience of all earthly power. Using the metaphor of a majestic cedar (representing Egypt), the verse vividly depicts its complete destruction and abandonment by foreign powers and former allies, underscoring that no human might can withstand God's sovereign decree. It serves as a stark warning about the consequences of arrogance and self-exaltation before the Lord, ultimately proclaiming God's supreme authority over all nations.
Who are the "strangers, the terrible of the nations" mentioned in this verse?
The "strangers, the terrible of the nations" primarily refer to the Neo-Babylonian forces under King Nebuchadnezzar. Historically, Babylon was the dominant power in the region at the time of Ezekiel's prophecy, and they were the instrument God used to execute His judgment against Egypt. Their description as "terrible" (ruthless, tyrannical) emphasizes the overwhelming and brutal nature of the destruction they would inflict upon Egypt, fulfilling the prophetic word. This is consistent with other prophecies against Egypt found in Jeremiah 46 and Ezekiel 29-32, which detail Babylon's role in Egypt's downfall.
Christ-Centered Fulfillment
While Ezekiel 31:12 directly prophesies the downfall of Egypt, its deeper Christ-centered fulfillment lies in the broader biblical narrative of God's judgment against human pride and the ultimate establishment of His eternal kingdom through Christ. The "terrible of the nations" who cut down the proud cedar foreshadow the ultimate judgment that will be executed not by human armies, but by the returning Christ against all who oppose Him and His righteous rule, as powerfully depicted in Revelation 19:11-16. The scattering of the cedar's branches and the abandonment by those who once sought its shadow highlight the futility of trusting in any earthly power or human leader for ultimate security. In contrast, Jesus Christ offers an eternal shadow of protection and refuge that will never be removed, for He is the true "Branch" (Zechariah 3:8) and the eternal King whose kingdom will have no end (Luke 1:33). Unlike the fallen cedar, Christ's reign is one of enduring strength and unwavering faithfulness, inviting all people to find true and lasting shelter not in the transient powers of this world, but in His everlasting presence and rest, as He Himself proclaims in Matthew 11:28-30.