Exegetical and Hermeneutical Commentary of Ezekiel 31:18
To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with [them that be] slain by the sword. This [is] Pharaoh and all his multitude, saith the Lord GOD.
18. The question implies that Pharaoh had no peers. Yet though incomparably greater than the other trees his fate shall be the same as theirs he shall be brought down with them to the nether parts of the earth. LXX. reads the first half of the verse thus: To whom art thou like? Go down, and be brought down with the trees of Eden to the nether parts of the earth, cf. Eze 32:19.
midst of the uncircumcised ] The term is applied to those slain with the sword, and buried indiscriminately with no funeral rites, ch. Eze 28:10; cf. Eze 32:19; Eze 32:21; Eze 32:24, &c.
Fuente: The Cambridge Bible for Schools and Colleges
Application to Pharaoh.
The uncircumcised – The Egyptians, at least their nobles, were circumcised. Pharaoh should thus be dishonored with those whom the Egyptians themselves deemed unclean.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. This is Pharaoh] All that I have spoken in this allegory of the lofty cedar refers to Pharaoh, king of Egypt, his princes, confederates, and people. Calmet understands the whole chapter of the king of Assyria, under which he allows that Egypt is adumbrated; and hence on this verse he quotes, –
Mutato nomine, de te fabula narratur.
What is said of Assyria belongs to thee, O Egypt.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The mightiest, richest, and longest-lived kingdom I have represented, saith God, overthrown and destroyed; a kingdom thou canst not pretend to equal; and if not like this, what king or kingdom art thou like, that thou shouldst be invincible? Whoever thou art like in height and power, thou shalt be like them in thy fall and ruin.
Shall lie in the midst of the uncirumcised; as unclean, despised, and loathsome in thy blood, like the slain with the sword, not to be known without an upbraiding inscription;
This is Pharaoh.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. Application of the parabolicdescription of Assyria to the parallel case of Egypt. “All thathas been said of the Assyrian consider as said to thyself. To whomart thou so like, as thou art to the Assyrian? To none.” Thelesson on a gigantic scale of Eden-like privileges abused to prideand sin by the Assyrian, as in the case of the first man in Eden,ending in ruin, was to be repeated in Egypt’s case. For theunchangeable God governs the world on the same unchangeableprinciples.
thou shall lie in . . .uncircumcisedAs circumcision was an object of mocking to thee,thou shall lie in the midst of the uncircumcised, slain by theirsword [GROTIUS].Retribution in kind (Eze 28:10).
This is PharaohPharaoh’send shall be the same humiliating one as I have depicted theAssyrian’s to have been. “This” is demonstrative, as if hewere pointing with the finger to Pharaoh lying prostrate, a spectacleto all, as on the shore of the Red Sea (Exo 14:30;Exo 14:31).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To whom art thou thus like in glory and in greatness among the trees of Eden?…. Among all the kings and potentates of the earth; pitch on whom you will, say which of them all, even the greatest of them for majesty and glory, for wealth and riches, power and authority, and extent of dominion, you are equal to; name the king of Assyria, if you please, before described, though you are not equal to him; and if you were, this would not secure you from ruin; since, as great as he was, he fell, and so will you: this is said to Pharaoh king of Egypt, and is an application of the preceding parable to him; suggesting, that let him be as high as any ever was, or he could imagine himself to be:
yet shall thou be brought down with the trees of Eden unto the nether parts of the earth; the grave, and lie in the same depressed and humble state as the greatest monarchs that ever were on earth do:
thou shalt lie in the midst of the uncircumcised; the wicked, as the Targum; the uncircumcised in heart; who belong not to God, or his people, and have no communion with either, but are shut out of the kingdom of heaven, and have their portion with devils and damned spirits:
with them that be slain by the sword; in a way of judgment for their sins:
this is Pharaoh, and all his multitude, saith the Lord God; this account represents Pharaoh, his grandeur, his pride, and his ruin; this shows what will be the end of him, and of his numerous subjects. The Septuagint and Arabic versions render it, “so will be Pharaoh”, c. in like manner will he fall, and all his people with him for the Lord God has said it, and it shall assuredly come to pass. The Targum is,
“to whom art thou like now in glory and greatness among the kings of the east? and thou shall be brought down with the kings of the east into the lower part of the earth; in the midst of sinners thou shalt sleep, with those that are slain by the sword; this is Pharaoh, and all his multitude, saith the Lord God.”
Fuente: John Gill’s Exposition of the Entire Bible
(18) To whom art thou thus like.In this closing verse the whole chapter is brought to a point. Egypt, like Assyria in glory, shall be like her in experience of the judgments of God. On uncircumcised comp. Note on Eze. 28:10.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. This is Pharaoh The great prince, who was so great that he could be compared to no other, shall yet sink into the common pit with all the uncircumcised peoples (Eze 28:10) whom the Egyptians scorned. This is Pharaoh!
Fuente: Whedon’s Commentary on the Old and New Testaments
“To whom are you thus like in glory and greatness among the trees of Eden? Yet you will be brought down with the trees of Eden to the nether parts of the earth. You will lie in the midst of the uncircumcised, with those who are slain by the sword. This is Pharaoh and his numerous people.”
A similar question is asked to that in Eze 31:2. Who are Pharaoh and Egypt to compare themselves with? They had been compared with a great Cypress, more wonderful than the trees of Eden (Eze 31:9). But comparison with the trees of Eden was meaningless. For they as well as Egypt will be brought down to the nether parts of the earth. This confirms that we are to see the trees of Eden as representing a nation or nations in their glory. And what more likely than that it should refer to the Tyre and her neighbours, so glorified in previous oracles, as we have suggested above?
And again it is emphasised that all come to the same end. In parts of the ancient Near East the ‘uncircumcised’ were frowned on. They were as it were outcasts. They had no part in the religions of those who were circumcised (the great majority). But in the world of the dead all are equal, and Pharaoh would be there with the uncircumcised, and with the slain, a far cry from the idea of his riding daily through the skies as Osiris/Ra.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 31:18. This is Pharaoh, &c. This clause evidently proves the truth of the observation made on the third verse, that this allegory of the cedar refers not to the Assyrian, but to the destruction of Pharaoh king of Egypt, his princes, confederates, and people.
REFLECTIONS.1st, This prophesy bears date about five weeks before Jerusalem was taken; when judgment, which had begun at the house of God, did not end there; but Egypt must also drink of the cup of trembling.
Pharaoh is bid to consult the records of time, and select the mightier monarch that had gone before him, with whom to compare himself, even the Assyrian;* who, notwithstanding all his ancient greatness, was now fallen. Nimrod had founded that monarchy, and the Babylonian empire had risen on its ruins. A warning to the greatest not to be high-minded, but fear.
* In my Reflections I generally take the sense of the Scriptures according to our own version.
The Assyrian monarch is compared to a tall and spreading cedar. His dignity most exalted, his dominions vastly extensive, and admirably governed, like the regular branches of a lofty tree. No prince or potentate could vie with him of all the surrounding nations, and they secretly envied his greatness, the tribute which merit and prosperity usually must pay. Protected by his power, and safe under his government, multitudes from all nations chose to settle in his dominions. Planted by the Divine Providence, and watered with the abundance of temporal good things, he seemed sufficiently strong to resist every stormy blast; and sent out little rivers unto all the trees of the field; all his subjects received abundant advantages from him. Note; They are truly great who employ their power and influence to promote the good of mankind.
2nd, The Assyrian monarch, whom Pharaoh resembled in greatness, he must resemble in his ruin.
1. They were both puffed up on their prosperity. Thou hast lifted up thyself in height; thou, O king of Egypt; or thou, O king of Assyria; for to either the words may be applied; and they are true of both, pride being the common snare which attends advancement; and few carry with them, into a superior sphere, the humble spirit of their former station. 2. They fall alike, as the just punishment of their pride and wickedness: [1.] The Assyrian by the hand of Nebuchadnezzar, the mighty one of the heathen; who in the beginning of his reign, in conjunction with Cyaxares king of the Medes, is said to have destroyed that monarchy, with Nineveh the capital, and transferred the seat of empire to Babylon. God had determined his ruin, and therefore it must infallibly come to pass. Already this mighty cedar is broken: the terrible army of Chaldeans and Medes have lopped all his branches, and left them withering on every mountain and valley, and by every river: the provinces of the empire dismembered, the cities and country subdued; so that, as birds from a fallen tree, the several nations, who sought for shelter under the shadow of the Assyrian monarch, are fled, have deserted him in the day of his calamity. His enemies, like birds and beasts of prey, feed upon him; or, literally, the fowls of heaven fall upon the carcases of the slain; or those who envied his greatness, rejoice at his fall. And herein God designed to warn proud monarchs of their danger, not to trust on their power or wealth, as if these could be their protection; but to remember that they are mortal worms, and in an instant, when God strikes, numbered with the dead. This the Assyrian monarch proved, and at his ruin an universal groan was given from all who were in league with him, as the forest echoes with the falling cedar; a general stagnation of trade and commerce for a while prevailed; and, trembling for themselves, his allies fainted, conscious of their own inability to resist the conqueror of their mightier Assyrian friend; while the trees of Eden, the choice and best of Lebanon, either the kingdoms subdued and ravaged by the Assyrian monarch in times past, or the nations in alliance with him, who shared his fearful destruction, shall in their graves be comforted to see him brought as low as themselves. Note; (1.) Wickedness is the cause of all our wretchedness. (2.) Pride will have a fall. (3.) They who are courted in prosperity, will often be deserted in the day of calamity. (4.) The fall of great men usually involves multitudes in their ruin. (5.) God intends that his providential strokes on others should be warnings to ourselves.
[2.] The Egyptian monarch may expect the same fate. Let him choose the mightiest kingdoms with which to compare himself, nay, were he even as great as the king of Assyria, it would not secure him from ruin: he should be brought to the same wretched state; lie down among the dead, yea, among the uncircumcised, under the eternal wrath of God. This is Pharaoh and all his multitude: such will be the end of all his greatness, grandeur, and numerous subjects. And thus shall the wicked be turned into hell, with all the nations, however many or mighty, that forget God.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER! it is hardly possible to read of the Lord’s judgments of other nations, and of his tenderness to Israel, without being struck with astonishment at all we meet with concerning his distinguishing mercy and favor. Well might the people be called, a people that dwell alone, and who should not be reckoned among the nations. For we find marks and evidences of this distinguishing peculiarity of the Lord’s chosen through all the Bible. They dwell alone from the very first notice taken of them in the written word, in God the Father’s gracious purpose, council, and will; in God the Son’s attachment to them, regard for them, and union with them; and in God the Holy Ghost’s bringing them to the knowledge, love, and enjoyment, of their singular character, as not reckoned among the nations. And, Reader! when you consider the fewness, the littleness, and personal poverty of Israel, and contrast their state with what is here said in this chapter of the grandeur and earthly glory both of Egypt and Assyria, what an amazing thought it awakens of the glory and grace of a covenant God in Christ? Reader! let us look up for every suited grace to follow up the blessed and merciful appointments of our God; and since the Lord’s Israel dwell alone, may it be our desire and study to dwell indeed alone, by keeping aloof from all unnecessary acquaintance and connection with a world in whose friendship and interest we are not reckoned. Precious Lord Jesus! be it my portion to be living only to thee and to thy service, that everyone may know whose I am, and whom I serve; that being redeemed from among men, and bought with a price, I may glorify the Lord in my body, and in my spirit, which are his, Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 31:18 To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with [them that be] slain by the sword. This [is] Pharaoh and all his multitude, saith the Lord GOD.
Ver. 18. To whom art thou like? ] He fitly returneth to Pharaoh, applying all this discourse to him.
In the midst of the uncircumcised.
This is Pharaoh.
“ Hic finis Priami fatorum: hic exitus ilium
Sorte tulit. ” – Virg., Aeneid.,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Eze 31:18
18To which among the trees of Eden are you thus equal in glory and greatness? Yet you will be brought down with the trees of Eden to the earth beneath; you will lie in the midst of the uncircumcised, with those who were slain by the sword. So is Pharaoh and all his hordes!’ declares the Lord GOD.
Eze 31:18 the uncircumcised See note at Eze 28:10.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Ezekiel use metaphors from the Garden of Eden?
2. What is the symbol of a cosmic tree?
3. How do the metaphors of Ezekiel 31 affect one’s interpretation of Ezekiel 28?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
saith the Lord GOD = [is] Adonai Jehovah’s oracle.
Fuente: Companion Bible Notes, Appendices and Graphics
Ezekiel 31:18
Eze 31:18
“To whom art thou thus like in glory and in greatness among the trees of Eden? yet shall thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt be in the midst of the uncircumcised, with them that are slain by the sword. This is Pharaoh and all his multitude, saith the Lord Jehovah.”
THE ANSWER TO THE QUESTION IN Eze 31:2
“To whom art thou thus like …” (Eze 31:18)? “This is the answer to the question that opened the allegory. Jamieson also agreed with this. “Pharaoh’s end shall be the same humiliating one, just as I have depicted Assyria’s end to have been. Thus the prophet, as it were, points to Pharaoh. The message is clear enough. The same humiliating end that came to Assyria is also stored up for Pharaoh.
There is a tremendous warning here against all human pride, arrogance, and heedless ambition that mortals partake of in their efforts to exalt themselves and to ignore the claims of holiness and righteousness which God imposes upon all who are born into this world, apparently oblivious to the fact that, “We shall all appear before the judgment seat of Christ.”
Prophecies against Egypt – Eze 29:1 to Eze 32:32
Open It
1. What is one of the most grandiose and self-important statements youve heard anyone make?
2. What are the various traumatic events of life that we can buy insurance to try to soften?
Explore It
3. What attitude or belief on the part of Pharaoh king of Egypt brought him under Gods judgment? (Eze 29:3)
4. What figure of speech is used to describe the power and extent of Gods judgment on Egypt? (Eze 29:4-5)
5. How had Egypt hurt Gods people Israel most recently? (Eze 29:6-7)
6. Over what crucial resource did God want to demonstrate that He had power? (Eze 29:10)
7. How long was the devastation of the land going to last? (Eze 29:11-12)
8. Following the initial punishment, what would be the fate of the kingdom of Egypt? (Eze 29:13-15)
9. What false promise of assistance did God want to eliminate for Israel? (Eze 29:16)
10. About what foreign war did God inform Ezekiel because of its bearing on Egypt? (Eze 29:17-20)
11. What did Ezekiel prophesy about the greatness and wealth of Egypt? (Eze 30:1-4)
12. What great cites, along with their idols, were doomed to destruction? (Eze 30:13-19)
13. In the third word to Ezekiel concerning Egypt, what physical image was used to illustrate how unreliable she was to become as an ally for Israel? (Eze 30:20-26)
14. What formerly great nation is described as a comparison for Egypt? (Eze 31:1-9)
15. Why was Assyria judged like a huge tree that is cut down and abandoned? (Eze 31:10-13)
16. According to the allegory, how did the smaller nations fare who had allied themselves with Assyria? (Eze 31:15-17)
17. To what powerful animals did Ezekiel liken Egypt in his lament? (Eze 32:1-8)
18. What reaction to Egypts downfall was predicted for other peoples and nations? (Eze 32:9-10)
19. What was the consistent complaint against the nations God had already consigned to “the pit”? (Eze 32:22-30)
Get It
20. Why would it be a temptation for Israel to be drawn to Egypt as a source of protection?
21. Why would Pharaoh want to claim that he owned (indeed had made) the Nile River?
22. In what ways do we tend to take credit for things that only God can do?
23. What do Ezekiels prophecies make clear about the rise of Babylon as a conquering power?
24. How might the exiled Jews, who hoped to be rescued by Egypt, have responded to Ezekiels lament for Egypt?
25. How does God feel about great civilizations that are brought low by pride?
26. Why didnt God want His people to rely on Egypt as their salvation from the Babylonian threat?
27. How should Gods sweeping judgments of nations in the Old Testament shape our responses to Him today?
Apply It
28. In what great person, idea, tradition, etc., might you be placing too much of your hope, rather than relying solely on the Lord?
29. For what accomplishment or role do you want to give God credit and glory today?
Fuente: Old and New Testaments Restoration Commentary
To whom: Pharaoh is here called upon to look in his mirror, and see the termination of his glory and greatness.
art thou: Eze 31:2, Eze 32:19
with the: Eze 31:9, Eze 31:16
thou shalt: Eze 28:10, Eze 32:10, Eze 32:19, Eze 32:21, Eze 32:24-32, 1Sa 17:26, 1Sa 17:36, 2Sa 1:20, Jer 9:25, Jer 9:26
This is: That is, the judgment that befell the king of Assyria, is an exact representation of the destruction that remains for Pharaoh and all his people. 2Ch 28:22, Psa 52:7, Mat 13:19, Mat 26:26-28, 1Co 10:14
Reciprocal: Gen 2:8 – eastward Gen 2:9 – every Psa 37:35 – a green bay tree Jer 44:30 – I will Jer 46:17 – Pharaoh Eze 29:5 – I will leave Eze 30:18 – the pomp Luk 3:9 – General Luk 10:15 – thrust
Fuente: The Treasury of Scripture Knowledge
THE DOOM OF EGYPT
This is Pharaoh.
Eze 31:18
I. Two months later than the prophecy of Eze 30:20, Ezekiel spoke again the doom of Egypt.He tells the story of Assyria, comparing that mighty nation to a cedar of Lebanon, whose towering heights seemed to hold commerce with the clouds. Watered by the Tigris, it grew and spread, and all the nations seemed to dwell under the shadow of its branches (Eze 17:23; Dan 4:12). But all the glory of Assyria passed away under the assault of Babylon. The final destruction of Nineveh by the Medo-Babylonian army is one of the great events of history (b.c. 877). How graphic is the picture of the overthrow of the great forest-tree in Dan 4:13-14. The waters of the rivers that watered the mighty city are depicted as mourning (Dan 4:15 : see also Rev 17:15). From the overthrow of Nineveh, Ezekiel turns to Egypt, saying in effect: All that has been done to Assyria shall be done to thee; though thou, too, art pre-eminent among the trees of Eden, thou shalt not escape, and men shall say of thee, lying prone and desolate, This is Pharaoh!
II. Both these great kingdoms forgot that God had made them fair.They became proud and haughty, tyrannous and oppressive. They were meant to represent Gods purposes among the nations, but they sought only their own glory, and vaunted their independence. Hence their ruin! How different the Tree of the Gospel, in the boughs of which the nations gather (St. Mat 13:32). Happy the souls that have fled to Christ for refuge! There is no fear that we shall ever be ashamed!
Illustration
The prophecy of this chapter is directed against Egypt, the last of the great world-kingdoms. Hophra was on the throne at this time. His reign for the first twenty-five years was very successful, and he recovered much that had been lost to Egypt in the great battle at Carchemish. He felt, therefore, so proudly secure, that he said (so Herodotus tells us) that not even a god could deprive him of his kingdom. Ezekiel also depicts him as saying, My river is mine own, and I have made it for myself.
Fuente: Church Pulpit Commentary
Eze 31:18. The key to the entire com-parison of this chapter is in the words this is Pharaoh. All of the things said of the king of Assyria were actually true and were known to be so, although they had taken place several years previously. The Lord used that great upheaval in history to compare with the fate which He was soon to bring upon Egypt. The first phrase of the verse is in the form of a question but it is really an assertion as if it were worded to whom thou art like. If the reader will connect this statement with the one underlined above, he will have the thought the prophet has been getting ready for in the wonderful parable or comparison. God had predicted most of the things that happened to Assyria and they came true, which ought to be a warning that His predictions against Pharaoh will likewise be fulfilled.
Fuente: Combined Bible Commentary
Eze 31:18. To whom art thou thus like in glory? &c. To whom, among the great princes of the world, canst thou, O king of Egypt, be so fitly compared, with all thy glory and greatness, as to this king of Assyria, since, like him, thou shalt be thrown down from all thy pomp and grandeur to the lowest state of humiliation and ruin. Thou shalt lie in the midst of the uncircumcised Thou shalt be put among those of whom God makes no account. Nations that admitted circumcision, held the uncircumcised in the utmost contempt. The Egyptians, at least the priests and the learned among them, were circumcised; but now they shall lie among the uncircumcised. Michaelis. This is Pharaoh and all his multitude, saith the Lord God In this verse the latter part of Eze 31:2 is resumed, and the allegory, under which the Assyrian is represented, is applied to Pharaoh.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
31:18 To whom {i} art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden to the lower parts of the earth: thou shalt lie in the midst of the {k} uncircumcised with [them that are] slain by the sword. This [is] Pharaoh and all his multitude, saith the Lord GOD.
(i) Meaning that Pharaoh’s power was nothing so great as his was.
(k) Read Eze 28:10 .
Fuente: Geneva Bible Notes
For the Lord Ezekiel asked Pharaoh and the Egyptians which of the trees (nations) in God’s garden they resembled. Egypt was obviously like Assyria in its greatness and pride and may have thought of itself as Assyria’s equal. Nevertheless God would cut down Egypt as He had felled Assyria. The people would die among the uncircumcised, like barbarians (cf. Eze 28:10; Eze 29:5; Eze 32:19; Eze 32:21; Jer 9:25-26). This was a terrible fate for people who regarded a proper burial as preparation for life beyond the grave, as the Egyptians did. The Egyptians practiced circumcision, but the Babylonians did not. They also despised foreigners. They would die by the sword in war. This would be the fate of Pharaoh and the Egyptians that Almighty God promised. If Assyria could not escape Yahweh’s judgment, how could Egypt?
"The story of the cedar revisits several familiar themes that occurred in the prophecies against foreign nations. First, God hates pride because it leads people and nations to ruin (Eze 27:3; Eze 28:2; Pro 16:18). Second, the mighty fall as do the weak (cf. Eze 27:27-36). When the mighty fall, it is also a loss for the weak and dependant [sic dependent]. Third, the fall of the tree was a reminder of the mortality of human beings and individual accountability to God (cf. Eze 3:16-21; Eze 18:1-21)." [Note: Cooper, p. 284.]
If the Jewish exiles still entertained any hope that Egypt would save them from captivity, this prophecy would have encouraged them to abandon such a dream.