The following commentary covers Chapters 29, 30, 31, and 32.
The
judgment of Egypt and the fall of Assyria
Chapters 29-32 contain the
judgment of Egypt. Egypt sought, in the self-will of man,
to take the place which God had in fact given to
Nebuchadnezzar. All must submit. The mighty empire of
Asshur had already fallen. Pharaoh, whatever his
pretensions and his ambition might be, was no better. We
see this judgment of the Assyrian, the chief of all the
nations as to his power, in chapter 31: 10, 11; where the
"mighty one of the heathen" is distinctly
brought out—falling before this decree of God.
Pharaoh would be consoled by seeing all the great ones of
the earth overthrown like himself. Already fallen like
the uncircumcised (that is, like people who were not
owned of God, nor consequently upheld by Him), all must
give place to this new power in the hands of
Nebuchadnezzar. That which characterised Egypt was the
pride of nature, which would follow its own will, and
owned no God (chap. 29: 9). Such a principle shall no
longer be the confidence of God's people (v. 16). Egypt
should have her place, but should no longer rule. The
judgment of Egypt should be the occasion of Israel's
blessing. This reaches to the end. In the destruction of
the Assyrian, God had shewn that He would not allow a
nation to exalt itself in this manner. The will of man in
Pharaoh did not alter His judgment. In Nebuchadnezzar, as
we have seen, a new principle was introduced by God
Himself into the world.
Observe that in chapter
32: 27 Meshech and Tubal are distinguished from the rest
of the nations.
The importance and
extent of the prophecy as to Egypt
This prophecy concerning
Egypt has particular importance. It is composed of three
distinct prophecies. The first (chaps. 29, 30) is
subdivided; the second, chapter 31; the third, chapter
32. But this last extends to the end of chapter 39, and
embraces several subjects in connection with the fate of
Israel in the last days. Observe that chapter 29: 17-21
is a prophecy of a very different date, introduced here
on account of its relation to that which precedes it in
the same chapter. Chapter 30: 20-26 is also a distinct
prophecy as to its date.
The judgments
summarized: their result in Israel's re-establishment
Until chapter 25 we
principally found moral arguments with respect to the
state of Israel; from thence to the end of chapter 32 it
is rather the execution of the judgment. But the prophecy
that announces this execution is remarkable in more than
one respect. Nebuchadnezzar is looked at as executing the
judgment of God, whose servant he is for the purpose of
doing so on Jerusalem, now become pre-eminently the seat
of iniquity although the sanctuary of God. At the same
time God sets His land free, by these very judgments from
all the nations that wrongfully possessed it. He brings
to nought the haughty power of man in which Israel had
trusted, that is, Egypt, which shall never rise again as
a ruling nation. But it was the day of all nations. The
result of these judgments, whether on rebellious
Jerusalem or on the nations, should be at the same time
the re-establishment of Israel according to promise and
by the power of God in grace. The snares which had led
them into evil were taken away (see chap. 26: 16-21; 27:
34-36). Thus, although these events have had their
historical accomplishment by the hand of Nebuchadnezzar,
the ways of God in view of the re-establishment of Israel
have been manifested, as far as regards the judgments to
be executed —judgment, through which all the
nations, as well as Israel, who was their centre,
disappear from the scene as nations. The Spirit, while
recounting the execution of the judgments that were to
fall on Asshur, Elam, and Meshech, gives details of those
that had invaded the land or been snares to Israel. So
that the prophetic recital of these very judgments
contains in itself the assured hope granted to Israel by
the efficacious grace of the Lord. I cannot doubt that
all this prophecy of judgment relates—in a
perspective brought nigh by the energy of the
Spirit—to the events of the last days, which will be
the complete fulfilment of these purposes and intentions
of God.
In chapter 30: 3, we see
that it is universal [1].
I have already quoted the
passages which shew that for Israel it is the deliverance
from their former snares. The pretensions of man are
overthrown (chap. 29: 3-9), the spirit of dominion (chap.
31: 10-14). The nothingness of the glory of man is shewn
at the end of chapter 31, and of each judgment of chapter
32. We have already seen that the fate of Meshech is
mentioned separately, perhaps in view of that which will
happen to it in the last days, and which is announced
farther on (chap. 39: 5).
The object of
Jehovah's judgments
It is important to remark
one point in this series of prophecies, which commences
with the judgment of Jerusalem, the centre of the former
system of nations. They are executed with the object of
making them all know Jehovah: only in Israel's case there
is, besides this, the understanding and the special
verification of prophecy. See chapter 24: 24-27, Israel;
chapter 25: 5, 7, 11, Ammon and Moab; verses 15-17,
especial vengeance on the Philistines; chapter 26, Tyre;
chapter 28: 22, Sidon; chapter 29: 19, Egypt; as also
chapters 30: 26; 32: 15. With respect to Edom (chap. 25:
14), it is only said that Edom shall know the vengeance
of Jehovah by means of Israel—a further proof that
in certain respects this prophecy extends to the last
days. These prophecies, then, furnish us in general with
the manifestation of Jehovah's power, so as to make Him
known to all by the judgments which He executed; already
partially realised in the conquests of Nebuchadnezzar,
but to be fully accomplished by-and-by in favour of
Israel.
It will be remarked that,
in verse 12 of chapter 35 when Edom is again judged, it
is only said, "Thou shalt know that I Jehovah have
heard all thy blasphemies." But in verses 4, 9, it
is said of Edom, "Thou shalt know" or "Ye
shall know that I am Jehovah." So that this
knowledge of Jehovah is by the judgment itself, not by
any resulting spiritual knowledge of Him; for, when all
the earth shall rejoice, Edom shall be made desolate. It
will be through judgment that all the nations shall know
that Jehovah is God. But when the judgment has been
executed and all the earth shall rejoice in blessing,
Edom will have only judgment. Compare Obadiah. Edom
undergoes judgment by means of the mighty among the
nations, but Israel himself shall strike the final blow.
We may see the two means of making Jehovah known in the
case of Israel (chap. 24: 24-27; 28: 26; 34: 27; 36: 11).
In the other cases it is by judgment.
Commercial glory
and governmental pride of power absolutely judged
We have yet to observe
that in the case of Tyre, commercial glory, and in the
case of Egypt, governmental pride founded on power, are
absolutely judged, cast down and destroyed without remedy
(chap. 26: 21; 27: 36; 31: 18). Compare chapter 32: 32.
This has been literally fulfilled with respect to the
continental Tyre, and the Egypt of the Pharaohs. We have
seen a total destruction of Edom announced by Jehovah.
That which characterised Edom was its implacable hatred
to the people of God.
[1]
It will be remembered that with Nebuchadnezzar God set
aside the order He had previously established in the
world, revealed in Deuteronomy 32 (namely, of nations and
peoples arranged around Israel as a centre). He owns
Israel no longer as His people. Thus order then falls of
itself, and Babel of old, the place of dispersion,
becomes the centre of one absorbing empire. In connection
with the fact that Israel is no longer owned as a people,
being judged as such, God addresses Himself to individual
conscience in the midst of the nation. But this was the
judgment of the nations, and the call of a remnant. And
this is why the prophecy reaches in its full bearing to
the final judgment of the earth, when that judgment and
call are to be fully accomplished. God consequently
Himself delivers and saves His people, judging between
sheep and sheep, and executing wrath against all those
who have trodden them under foot. The judgment of the one
absorbing empire does not form part of the prophecies of
Ezekiel (this is found in Daniel), save so far as every
oppressor and evil shepherd is judged (chap. 34). The
connection of this empire with Israel in the last days
will not be immediate. It will politically favour the
Jews who do not own the Lord. What I here notice forms
the key of the prophecy. Ezekiel speaks from the midst of
Israel captive, and does not occupy himself with Judah,
owned by itself in the land under the power of the
Gentiles.
Ezekiel 29 Bible Commentary
John Darby’s Synopsis
The judgment of Egypt and the fall of Assyria
Chapters 29-32 contain the judgment of Egypt. Egypt sought, in the self-will of man, to take the place which God had in fact given to Nebuchadnezzar. All must submit. The mighty empire of Asshur had already fallen. Pharaoh, whatever his pretensions and his ambition might be, was no better. We see this judgment of the Assyrian, the chief of all the nations as to his power, in chapter 31: 10, 11; where the "mighty one of the heathen" is distinctly brought out—falling before this decree of God. Pharaoh would be consoled by seeing all the great ones of the earth overthrown like himself. Already fallen like the uncircumcised (that is, like people who were not owned of God, nor consequently upheld by Him), all must give place to this new power in the hands of Nebuchadnezzar. That which characterised Egypt was the pride of nature, which would follow its own will, and owned no God (chap. 29: 9). Such a principle shall no longer be the confidence of God's people (v. 16). Egypt should have her place, but should no longer rule. The judgment of Egypt should be the occasion of Israel's blessing. This reaches to the end. In the destruction of the Assyrian, God had shewn that He would not allow a nation to exalt itself in this manner. The will of man in Pharaoh did not alter His judgment. In Nebuchadnezzar, as we have seen, a new principle was introduced by God Himself into the world.
Observe that in chapter 32: 27 Meshech and Tubal are distinguished from the rest of the nations.
The importance and extent of the prophecy as to Egypt
This prophecy concerning Egypt has particular importance. It is composed of three distinct prophecies. The first (chaps. 29, 30) is subdivided; the second, chapter 31; the third, chapter 32. But this last extends to the end of chapter 39, and embraces several subjects in connection with the fate of Israel in the last days. Observe that chapter 29: 17-21 is a prophecy of a very different date, introduced here on account of its relation to that which precedes it in the same chapter. Chapter 30: 20-26 is also a distinct prophecy as to its date.
The judgments summarized: their result in Israel's re-establishment
Until chapter 25 we principally found moral arguments with respect to the state of Israel; from thence to the end of chapter 32 it is rather the execution of the judgment. But the prophecy that announces this execution is remarkable in more than one respect. Nebuchadnezzar is looked at as executing the judgment of God, whose servant he is for the purpose of doing so on Jerusalem, now become pre-eminently the seat of iniquity although the sanctuary of God. At the same time God sets His land free, by these very judgments from all the nations that wrongfully possessed it. He brings to nought the haughty power of man in which Israel had trusted, that is, Egypt, which shall never rise again as a ruling nation. But it was the day of all nations. The result of these judgments, whether on rebellious Jerusalem or on the nations, should be at the same time the re-establishment of Israel according to promise and by the power of God in grace. The snares which had led them into evil were taken away (see chap. 26: 16-21; 27: 34-36). Thus, although these events have had their historical accomplishment by the hand of Nebuchadnezzar, the ways of God in view of the re-establishment of Israel have been manifested, as far as regards the judgments to be executed —judgment, through which all the nations, as well as Israel, who was their centre, disappear from the scene as nations. The Spirit, while recounting the execution of the judgments that were to fall on Asshur, Elam, and Meshech, gives details of those that had invaded the land or been snares to Israel. So that the prophetic recital of these very judgments contains in itself the assured hope granted to Israel by the efficacious grace of the Lord. I cannot doubt that all this prophecy of judgment relates—in a perspective brought nigh by the energy of the Spirit—to the events of the last days, which will be the complete fulfilment of these purposes and intentions of God.
In chapter 30: 3, we see that it is universal [1].
I have already quoted the passages which shew that for Israel it is the deliverance from their former snares. The pretensions of man are overthrown (chap. 29: 3-9), the spirit of dominion (chap. 31: 10-14). The nothingness of the glory of man is shewn at the end of chapter 31, and of each judgment of chapter 32. We have already seen that the fate of Meshech is mentioned separately, perhaps in view of that which will happen to it in the last days, and which is announced farther on (chap. 39: 5).
The object of Jehovah's judgments
It is important to remark one point in this series of prophecies, which commences with the judgment of Jerusalem, the centre of the former system of nations. They are executed with the object of making them all know Jehovah: only in Israel's case there is, besides this, the understanding and the special verification of prophecy. See chapter 24: 24-27, Israel; chapter 25: 5, 7, 11, Ammon and Moab; verses 15-17, especial vengeance on the Philistines; chapter 26, Tyre; chapter 28: 22, Sidon; chapter 29: 19, Egypt; as also chapters 30: 26; 32: 15. With respect to Edom (chap. 25: 14), it is only said that Edom shall know the vengeance of Jehovah by means of Israel—a further proof that in certain respects this prophecy extends to the last days. These prophecies, then, furnish us in general with the manifestation of Jehovah's power, so as to make Him known to all by the judgments which He executed; already partially realised in the conquests of Nebuchadnezzar, but to be fully accomplished by-and-by in favour of Israel.
It will be remarked that, in verse 12 of chapter 35 when Edom is again judged, it is only said, "Thou shalt know that I Jehovah have heard all thy blasphemies." But in verses 4, 9, it is said of Edom, "Thou shalt know" or "Ye shall know that I am Jehovah." So that this knowledge of Jehovah is by the judgment itself, not by any resulting spiritual knowledge of Him; for, when all the earth shall rejoice, Edom shall be made desolate. It will be through judgment that all the nations shall know that Jehovah is God. But when the judgment has been executed and all the earth shall rejoice in blessing, Edom will have only judgment. Compare Obadiah. Edom undergoes judgment by means of the mighty among the nations, but Israel himself shall strike the final blow. We may see the two means of making Jehovah known in the case of Israel (chap. 24: 24-27; 28: 26; 34: 27; 36: 11). In the other cases it is by judgment.
Commercial glory and governmental pride of power absolutely judged
We have yet to observe that in the case of Tyre, commercial glory, and in the case of Egypt, governmental pride founded on power, are absolutely judged, cast down and destroyed without remedy (chap. 26: 21; 27: 36; 31: 18). Compare chapter 32: 32. This has been literally fulfilled with respect to the continental Tyre, and the Egypt of the Pharaohs. We have seen a total destruction of Edom announced by Jehovah. That which characterised Edom was its implacable hatred to the people of God.
[1] It will be remembered that with Nebuchadnezzar God set aside the order He had previously established in the world, revealed in Deuteronomy 32 (namely, of nations and peoples arranged around Israel as a centre). He owns Israel no longer as His people. Thus order then falls of itself, and Babel of old, the place of dispersion, becomes the centre of one absorbing empire. In connection with the fact that Israel is no longer owned as a people, being judged as such, God addresses Himself to individual conscience in the midst of the nation. But this was the judgment of the nations, and the call of a remnant. And this is why the prophecy reaches in its full bearing to the final judgment of the earth, when that judgment and call are to be fully accomplished. God consequently Himself delivers and saves His people, judging between sheep and sheep, and executing wrath against all those who have trodden them under foot. The judgment of the one absorbing empire does not form part of the prophecies of Ezekiel (this is found in Daniel), save so far as every oppressor and evil shepherd is judged (chap. 34). The connection of this empire with Israel in the last days will not be immediate. It will politically favour the Jews who do not own the Lord. What I here notice forms the key of the prophecy. Ezekiel speaks from the midst of Israel captive, and does not occupy himself with Judah, owned by itself in the land under the power of the Gentiles.