Verse-by-Verse Bible Commentary
Ezekiel 29:5

Clarke's Commentary

Verse Ezekiel 29:5. I will leave thee thrown into the wilderness — Referring to his being obliged to take refuge in Upper Egypt. But he was afterwards taken prisoner, and strangled by Amasis. Herod. lib. ii. s. 169.

Bridgeway Bible Commentary

Judgment on Egypt (29:1-16)

At the time Ezekiel delivered this prophecy against Egypt, Jerusalem was besieged by the Babylonian armies (29:1; see 2 Kings 25:1-2). The Judean king Zedekiah depended upon Egyptian aid in rebelling against Babylon, but Ezekiel knows that to depend on Egypt is to invite defeat. By his condemnation of Egypt in this message, he shows how unacceptable any Judean-Egyptian alliance is in God’s sight (2; cf. 17:15-18; Jeremiah 37:6-10).

In this very pictorial prophecy, Egypt is likened to the mythical monster who thought he owned the Nile. God says he will catch this monster, drag it out of the river and leave it to lie in the fields, where it will become food for foul birds and animals. Egypt will fall to foreign powers (3-5).

Ezekiel then gives another illustration. Judah at times had depended on Egypt for help, as a cripple depends on a walking stick. Egypt, however, proved to be not a walking stick but a reed, which broke and brought injury to the person who depended on it. For its treachery to Judah, Egypt will be punished (6-9a; cf. Isaiah 36:6). For its pride also it will be punished, and its land will be left desolate (9b-12). Although God will later restore Egypt, it will never regain its former power (13-16).

Coffman's Commentaries on the Bible

THE CROCODILE CAPTURED AND DESTROYED

"In the tenth year, in the tenth month, in the twelfth day of the month, the word of Jehovah came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt; speak, and say, thus saith the Lord Jehovah: Behold, I am against thee, Pharaoh king of Egypt, the great monster that lieth in the midst of his rivers, that hath said, My river is mine own, and I have made it for myself. And I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales: and I will bring thee up out of the midst of thy rivers, with all the fish of thy rivers which stick unto thy scales. And I will cast thee forth into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open field; thou shalt not be brought together, nor gathered; I have given thee for food to the beasts of the earth and to the birds of the heavens. And all the inhabitants of Egypt shall know that I am Jehovah, because they have been a staff of reed to the house of Israel. When they took hold of thee by the hand, thou didst break, and didst rend all their shoulders; and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand."

"The twelfth day of the month" F. F. Bruce gave this day as the 7th of January, 587 B.C.F. F. Bruce in the New Layman's Bible Commentary, p. 887.

"The great monster that lieth in the midst of his rivers" The word here means crocodile, an appropriate symbol indeed for Pharaoh and his nation. He was a terrible looking monster, not nearly as dangerous as he looked, lethargic and inactive most of the time. Of course, some of our radical commentators automatically find all kinds of mythological connections with a reference of this kind; but as Cooke stated, "Mythological associations are foreign to this context."International Critical Commentary, p. 326. Furthermore, Pearson, writing in 1962, makes the same affirmation.Anton T. Pearson in Wycliffe Bible Commentary (Chicago: Moody Press, 1962), p. 747. Despite this, May, quoting some various readings, thought he found here some reflections of Sumerian mythology."H. G. May in the Interpreter's Bible, p. 224,

Historically, there is no excuse whatever for seeking sources here in ancient mythology. The crocodile was a well-known symbol of Egypt, found on Roman coins of that vintage, and being universally understood as a symbol of Egypt and its Pharaohs.Jamieson, Fausset, and Brown's Commentary, p. 603.

"The fish… which stick to thy scales" This represents the subjects, dependents, and allies of Pharaoh who would inevitably share in his ruin and downfall.

"I have given thee for food to the beasts, etc" The death prophesied here for Pharaoh was especially repulsive to the Egyptian, due to the care they usually bestowed upon their dead bodies, especially those of the Pharaohs.

Two reasons are here assigned as the prior causes of the terrible punishment God was bringing upon them. (1) Pharaoh had arrogated unto himself divine prerogatives, in the same manner as the prince of Tyre, even claiming to have created the Nile River! (Ezekiel 29:3). (2) Egypt had bitterly deceived and betrayed Israel upon those occasions when, contrary to God's warning, that had formed military alliances with Egypt. They had proved to be a "broken reed" indeed upon which Israel had vainly depended for help. Still another reason is cited later in Ezekiel 29:9 b-16. (3) "Egypt possessed an exaggerated sense of self-sufficiency."J. B. Thompson, p. 321.

Smith's Bible Commentary

Chapter 29

Now as we get into chapter 29:

In the tenth year ( Ezekiel 29:1 ),

That would be the year 587 B.C.

And in the tenth month, the twelfth day of the month ( Ezekiel 29:1 ),

This prophecy came to Ezekiel concerning the Pharaoh who was the king of Egypt, who was Pharaoh Haaibre.

And it came against him, and against all of Egypt: [And He said,] Speak, and say, Thus saith the Lord GOD; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lies in the midst of his rivers, which hath said, My river is my own, and I have made it for myself ( Ezekiel 29:2-3 ).

Glorying in the great Nile and its tributaries.

But I will put hooks in your jaws, and I will cause the fish of the rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales. And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open fields; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven. And all the inhabitants of Egypt shall know that I am the LORD, because they have been a staff of reed to the house of Israel ( Ezekiel 29:4-6 ).

Now, Israel leaned upon Egypt for help. It wasn't right that they do so; God wanted them to lean upon Him. In fact, the prophet Jeremiah said, "If you lean upon Egypt, it'll be like a broken reed and it'll pierce your hand." Now a reed is not a strong staff at all. A reed may look strong, but it's very fibrous and it has no strength at all. Though it looks like you could really lean upon it, you go to lean upon a reed and the thing will just bend and you can just pierce through your hand with the thing if you really are leaning hard upon a reed, you're trusting in something that just can't hold you up. It'll bend; it'll break and you'll fall.

Now, Egypt was likened unto a reed upon the people of God leaned. And Pharaoh Haaibre did come up with the Egyptian forces. And he caused Nebuchadnezzar to pull back from his sieging of Jerusalem for a while. But then the Pharaoh Haaibre returned to Egypt and Nebuchadnezzar continued his siege and destroyed Jerusalem. So because Pharaoh Haaibre was not really a help to Judah, God speaks against him. "You have been like a staff of reed to the house of Israel."

When they took hold of thee by thy hand, you did break, and you tore all their shoulder: and when they leaned upon thee, you broke, and you made their loins to be at a stand. Therefore thus saith the Lord GOD; Behold, I will bring a sword upon thee, and cut off man and beast out of thee. And the land of Egypt shall be desolate and waste; and they shall know that I am the LORD: because he hath said, The river is mine, and I have made it ( Ezekiel 29:7-9 ).

Again, as Nebuchadnezzar said, "This great Babylon is mine, I have made it." And the watchers in heaven said, "Oh, we'll put you down for that one." And he went insane for a period of time. We'll get that in a few weeks when we get to Daniel. Fascinating story.

Behold, therefore I am against thee, and against thy rivers, and I will make the land of Egypt utterly waste and desolate, from the tower of Syene even unto the border of Ethiopia. No foot of man shall pass through it, nor foot of beast for a period of forty years. And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will gather the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord GOD; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. It shall be the basest of the kingdoms; neither shall it exalt itself any more above the nations: for I will diminish them, that they shall no more rule over the nations. And it shall be no more the confidence of the house of Israel, which brings their iniquity to remembrance. And it came to pass in the seventh and twentieth year, in the first month, in the first day of the month, the word of the LORD came unto me saying, Son of man ( Ezekiel 29:10-18 ),

Now, there are those Bible critics who say, "Well, this did not happen during the time of Pharaoh Haaibre, that Nebuchadnezzar did not conquer Egypt during the time of his reign." It is interesting that they have skipped this particular reference in verse Ezekiel 29:17 . He doesn't say that Nebuchadnezzar conquered the Pharaoh Haaibre and conquered Egypt during the time of his reign. But this came in the twenty-seventh year; the previous prophecy came in the tenth year. So the latter part of this chapter came seventeen years later, after the death of Pharaoh Haaibre.

Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it ( Ezekiel 29:18 ):

Now God is saying, "Look, Nebuchadnezzar was My servant. He destroyed Tyrus but he didn't get paid." By the time he conquered the city, there was no spoil. So neither he nor his army got their pay for the job that they did for Me in the destruction of Tyrus. Therefore they will go down and they will conquer Egypt and there they will get their wages as they take the great wealth of Egypt unto themselves. And so the spoil of Egypt was to be the pay that God gave to Nebuchadnezzar and his troops for the lack of pay in the destruction of Tyrus. "

Dr. Constable's Expository Notes

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

Dr. Constable's Expository Notes

The Lord would carry the dragon into a wilderness along with its dependent fish where they could not return to water. There the beasts and birds would devour Egypt. Hophra (588-569 B.C.) would not receive a royal burial, which was extremely important to the Pharaohs and all the Egyptians. History records that Ahmose II (Gr. Amasis), another Egyptian leader, strangled Hophra and took his place. [Note: Feinberg, p. 169.]

Gill's Exposition of the Whole Bible

And I will leave thee thrown into the wilderness, thee, and all the fish of thy rivers,.... Where fish in common cannot live, but die as soon almost as out of the water, and on dry land, excepting those that are of the amphibious kind. This wilderness designs the deserts of Lybia and Cyrene, where the battle was fought between Hophra and Amasis; and where the Egyptian army perished, only their king, before compared to a crocodile, which lives on land, as well as in water, escaped. The Targum is,

"I will cast thee into a wilderness, and all the princes of thy strength:''

thou shalt fall upon the open fields thou shalt not be brought together, nor gathered, this is to he understood of his army; for what is proper to an army is sometimes ascribed to the head or general of it; which fell by the sword in the fields of Lybia and Cyrene and was so discomfited, that the remains of it could not be brought and gathered together again: or the sense is, that those that were slain were left in the open fields, and had no burial; they were not gathered to the grave, as Kimchi interprets it; and so the Targum,

"upon the face of the field thy carcass shall be cast; it shall not be gathered, nor shall it be buried:''

this was only true of the carcasses of the soldiers slain in battle, not of the king, who fled, and afterwards in another battle was taken by Amasis, and strangled in the city of Sais, where he was buried among his ancestors, as Herodotus h relates:

I have given thee for meat to the beasts of the field and to the fowls of the heaven; that is, his army; as the armies of the kings, beast, and false prophet, will be at the battle of Armageddon, when the two latter will be taken and cast alive into the burning lake, of which this monarch was an emblem, Revelation 19:17.

h Euterpe, sive l. 2. c. 169.

Henry's Complete Commentary on the Bible

      1 In the tenth year, in the tenth month, in the twelfth day of the month, the word of the LORD came unto me, saying,   2 Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt:   3 Speak, and say, Thus saith the Lord GOD; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself.   4 But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales.   5 And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open fields; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven.   6 And all the inhabitants of Egypt shall know that I am the LORD, because they have been a staff of reed to the house of Israel.   7 When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.

      Here is, I. The date of this prophecy against Egypt. It was in the tenth year of the captivity, and yet it is placed after the prophecy against Tyre, which was delivered in the eleventh year, because, in the accomplishment of the prophecies, the destruction of Tyre happened before the destruction of Egypt, and Nebuchadnezzar's gaining Egypt was the reward of his service against Tyre; and therefore the prophecy against Tyre is put first, that we may the better observe that. But particular notice must be taken of this, that the first prophecy against Egypt was just at the time when the king of Egypt was coming to relieve Jerusalem and raise the siege (Jeremiah 37:5), but did not answer the expectations of the Jews from them. Note, It is good to foresee the failing of all our creature-confidences, then when we are most in temptation to depend upon them, that we may cease from man.

      II. The scope of this prophecy. It is directed against Pharaoh king of Egypt, and against all Egypt,Ezekiel 29:2; Ezekiel 29:2. The prophecy against Tyre began with the people, and then proceeded against the prince. But this begins with the prince, because it began to have its accomplishment in the insurrections and rebellions of the people against the prince, not long after this.

      III. The prophecy itself. Pharaoh Hophrah (for so was the reigning Pharaoh surnamed) is here represented by a great dragon, or crocodile, that lies in the midst of his rivers, as Leviathan in the waters, to play therein,Ezekiel 29:3; Ezekiel 29:3. Nilus, the river of Egypt, was famed for crocodiles. And what is the king of Egypt, in God's account, but a great dragon, venomous and mischievous? Therefore says God, I am against thee. I am above thee; so it may be read. How high soever the princes and potentates of the earth are, there is a higher than they (Ecclesiastes 5:8), a God above them, that can control them, and, if they be tyrannical and oppressive, a God against them, that will be free to reckon with them. Observe here,

      1. The pride and security of Pharaoh. He lies in the midst of his rivers, rolls himself with a great deal of satisfaction in his wealth and pleasures; and he says, My river is my own. He boasts that he is an absolute prince (his subjects are his vassals; Joseph bought them long ago, Genesis 47:23),-- that he is a sole prince, and has neither partner in the government nor competitor for it,--that he is out of debt (what he has is his own, and none of his neighbours have any demands upon him),--that he is independent, neither tributary nor accountable to any. Note, Worldly carnal minds please themselves with, and pride themselves in, their property, forgetting that whatever we have we have only the use of it, the property is in God. We ourselves are not our own, but his. Our tongues are not our own,Psalms 12:4. Our river is not our own, for its springs are in God. The most potent prince cannot call what he has his own, for, though it be so against all the world, it is not so against God. But Pharaoh's reason for his pretensions is yet more absurd: My river is my own, for I have made it for myself. Here he usurps two of the divine prerogatives, to be the author and the end of his own being and felicity. He only that is the great Creator can say of this world, and of every thing in it, I have made it for myself. He calls his river his own because he looks not unto the Maker thereof, nor has respect unto him that fashioned it long ago,Isaiah 22:11. What we have we have received from God and must use for God, so that we cannot say, We made it, much less, We made it for ourselves; and why then do we boast? Note, Self is the great idol that all the world worships, in contempt of God and his sovereignty.

      2. The course God will take with this proud man, to humble him. He is a great dragon in the waters, and God will accordingly deal with him, Ezekiel 29:4; Ezekiel 29:5. (1.) He will draw him out of his rivers, for he has a hook and a cord for this leviathan, with which he can manage him, though none on earth can (Job 41:1): "I will bring thee up out of the midst of thy rivers, will cast thee out of thy palace, out of thy kingdom, out of all those things in which thou takest such a complacency and placest such a confidence." Herodotus related of this Pharaoh, who was now king of Egypt, that he had reigned in great prosperity for twenty-five years, and was so elevated with his successes that he said that God himself would not cast him out of his kingdom; but he shall soon be convinced of his mistake, and what he depended on shall be no defence. God can force men out of that in which they are most secure and easy. (2.) All his fish shall be drawn out with him, his servants, his soldiers, and all that had a dependence on him, as he thought, but really such as he had dependence upon. These shall stick to his scales, adhere to their king, resolving to live and die with him. But, (3.) The king and his army, the dragon and all the fish that stick to his scales, shall perish together, as fish cast upon dry ground, and shall be meat to the beasts and fowls,Ezekiel 29:5; Ezekiel 29:5. Now this is supposed to have had its accomplishment soon after, when this Pharaoh, in defence of Aricius king of Libya, who had been expelled his kingdom by the Cyrenians, levied a great army, and went out against the Cyrenians, to re-establish his friend, but was defeated in battle, and all his forces were put to flight, which gave such disgust to his kingdom that they rose in rebellion against him. Thus was he left thrown into the wilderness, he and all the fish of the river with him. Thus issue men's pride, and presumption, and carnal security. Thus men justly lose what they might call their own, under God, when they call it their own against him.

      3. The ground of the controversy God has with the Egyptians; it is because they have cheated his people. They encouraged them to expect relief and assistance from them when they were in distress, but failed them (Ezekiel 29:6; Ezekiel 29:7): Because they have been a staff of reed to the house of Israel. They pretended to be a staff for them to lean upon, but, when any stress was laid upon them, they were either weak and could not or treacherous and would not do that for them which was expected. They broke under them, to their great disappointment and amazement, so that they rent their shoulder and made all their loins to be at a stand. The king of Egypt, it is probable, had encouraged Zedekiah to break his league with the king of Babylon, with a promise that he would stand by him, which, when he failed to do, to any purpose, it could not but put them into a great consternation. God had told them, long since, that the Egyptians were broken reeds, Isaiah 30:6. Rabshakeh had told them so, Isaiah 36:6. And now they found it so. It was indeed the folly of Israel to trust them, and they were well enough served when they were deceived in them. God was righteous in suffering them to be so. But that is no excuse at all for the Egyptians' falsehood and treachery, nor shall it secure them from the judgments of that God who is and will be the avenger of all such wrongs. It is a great sin, and very provoking to God, as well as unjust, ungrateful, and very dishonourable and unkind, to put a cheat upon those that put a confidence in us.