31<\/strong>. comforted over all his multitude<\/em> ] The Heb. order is: over all his multitude, slain with the sword, even Pharaoh and all his army, saith, &c. The words “slain with his army” are wanting in LXX. On “comforted,” cf. Eze 14:22<\/span>, Eze 31:16<\/span>. Pharaoh will be “comforted” by the sight of all these nations in the pit, suffering the same humiliation as himself and his multitude.<\/p>\n Comforted – <\/B>By the knowledge that his ruin is no more than that of every world-power.<\/P> <\/p>\n Verse 31<\/span>. Pharaoh shall see them<\/B><\/I>] Pharaoh also, who said he was a god<\/I>, shall be found among the vulgar dead.<\/P> <\/P> And shalt be comforted<\/B><\/I>] Shall console himself, on finding that all other proud boasters are in the same circumstances with himself. Here is a reference to a consciousness<\/I> after death.<\/P> <\/p>\n Hophra shall go to them by a like destruction, and, as he saw them all ruined as he was, should be comforted, rejoice that others before him met with the same fatal end and whatever comfort this might be, it is all he shall ever have, did he know all those things and persons that are here represented and personated to us. <\/P> <\/p>\n 31. comforted<\/B>with themelancholy satisfaction of not being alone, but of having otherkingdoms companions in his downfall. This shall be his only comfortavery poor one!<\/P><\/p>\n Pharaoh shall see them, and shall be comforted over his multitude<\/strong>,…. That is, when Pharaoh is brought to the grave, and into the state of the dead, he shall look about him, and see who lie by him; and he shall behold the above mentioned kings of Assyria, Persia, Idumea, and the princes of Tyre and Zidon, and all their mighty armies, generals and soldiers, in the same condition with himself; and this shall be some solace to him in his own death, and at the loss of so great a kingdom, such numerous subjects, and a vast army, that others as rich, as powerful as himself, lie in the same low and miserable condition; though such comfort as this must be poor comfort indeed! and yet this is all the comfort wicked men have in hell, that they have company with them there:<\/p>\n even Pharaoh and all his army slain by the sword<\/strong>. Pharaohhophra and his numerous army slain by the sword of the king of Babylon. This explains who is meant by Pharaoh and his multitude: and that this would certainly be his case it is added,<\/p>\n saith the Lord God<\/strong>; he hath spoken it, and it shall be done; whose words are continued in the next verse.<\/p>\n (31) Shall be comforted.<\/strong>Comp. Eze. 31:16<\/span>.<\/p>\n Here closes the series of prophecies against foreign nations. It is true that there are other prophecies against them in Ezekiel 35, 38, 39; but these, as already said, have much more of the character of promises to Israel than of simple denunciation of their enemies. The greater part of this series was uttered between the investment and the close of the siege of Jerusalem, a time during which the prophet was to be dumb towards the children of his people, and at the close of which his mouth was again to be opened. At this time, therefore, his prophetic gifts were appropriately exercised towards foreigners, and at the close, with the renewal of his instructions to Israel, a fresh charge is given as a sort of fresh induction to his prophetic office (Eze. 33:1-30<\/span>).<\/p>\n “Pharaoh will see them and will be comforted over all his multitude, even Pharaoh and all his army, slain by the sword, says the Lord Yahweh. For I have caused (or ‘allowed’) his terror in the land of the living, and he will be laid in the midst of the uncircumcised, with those who are slain by the sword, even Pharaoh and all his multitude, says the Lord Yahweh.”<\/p>\n The sight of the other opponents of Babylon in the same predicament, who have also been ‘slain by the sword’ of Yahweh\/Nebuchadnezzar, will bring comfort to Pharaoh. But this very fact confirms his descent there. The mighty Pharaoh joins all the rest in Sheol. He is no different from them in spite of Egypt’s claims.<\/p>\n ‘For I have caused (or ‘allowed’) his terror in the land of the living.’ Just as previously Yahweh had hardened Pharaoh’s heart in Exodus, so now He had caused, or allowed, his terrorising of others, so that he might suffer his due fate. Pharaoh was in the final analysis totally under the influence and power of Yahweh. The point is not that Yahweh is to blame for the terror, but that in His sovereignty it could not have happened had He not allowed it. The option was His and not Pharaoh’s. And it was in His purpose because He purposed to destroy Egypt.<\/p>\n So end the oracles against the nations, demonstrating Yahweh’s power over all the nations round about Israel, and especially over the divine pretenders of Tyre and Egypt. And it ends with the reminder that all empires die. There could now be no doubt in the minds of Israel about His supreme power, and it would give them hope for the future.<\/p>\n Eze 32:31<\/span><\/em><\/strong>. <\/strong>Pharaoh shall see them<\/em><\/strong><\/strong> Shall be seen among them, and shall be comforted for the loss of his army and kingdom; <\/em>considering that so many and such great princes and nations have met with the same fate as himself. It appears from this, that Ezekiel supposed among the Egyptians a belief of the existence of souls when separated from their bodies. See Calmet. <\/p>\n <\/p>\n <\/em><\/p>\n Eze 32:31 Pharaoh shall see them, and shall be comforted over all his multitude, [even] Pharaoh and all his army slain by the sword, saith the Lord GOD.<\/p>\n <\/em><\/p>\n Ver. 31. Pharaoh shall see them.<\/strong> ] This is the epilogue or preclose of this doleful ditty. <\/p>\n <\/p>\n And shall be comforted.<\/strong> ] This was a miserable comfort, the Like whereto is that of some profane persons among us, who, when threatened for their foul practices, use to reply, If we do go to hell, yet we shall have company.<\/p>\n NASB (UPDATED) TEXT: Eze 32:31-32<\/p>\n 31These Pharaoh will see, and he will be comforted for all his hordes slain by the sword, even Pharaoh and all his army, declares the Lord GOD. 32Though I instilled a terror of him in the land of the living, yet he will be made to lie down among the uncircumcised along with those slain by the sword, even Pharaoh and all his hordes, declares the Lord GOD.<\/p>\n Eze 32:31-32<\/p>\n Eze 32:31-32<\/p>\n “Pharaoh shall see them, and shall be comforted over all his multitude, even Pharaoh and all his army, slain by the sword saith the Lord Jehovah. For I have put his terror in the land of the living: and he shall be laid in the midst of the uncircumcised, with them that are slain by the sword, even Pharaoh and all his multitude, saith the Lord Jehovah.”<\/p>\n Certainly a dirge of this kind must have received the intense attention of all who heard it. Not only had God prophesied in these chapters the utter destruction of Pharaoh and the land of Egypt, but he had also launched among the populations of the earth a lamentation celebrating his death!<\/p>\n THE CREDIBILITY OF THESE PROPHECIES<\/p>\n Every student of the Bible is aware that history affords no elaborate details of just how all of Ezekiel’s prophecies were fulfilled; and, of course, that has allowed many radical critics to voice their unbelieving denials that they ever really came to pass at all. We have already addressed this problem earlier, pointing out, that the most convincing proof of all that it happened exactly like the prophet declared that it would happen is simply the undeniable truth that Egypt did indeed come to know that “The Lord is Jehovah, the God of gods, the King of kings, and the Lord of lords.” The ancient pantheon of Egypt’s pagan deities was indeed vanquished, not a one of them ever having been worshipped during the thousands of intervening years. Why? The only adequate explanation of that undeniable fact, as far as we can see must be sought in the fulfillment of these prophecies by Ezekiel.<\/p>\n Nevertheless, historical proof is also available. “Sufficient evidence has been found that Nebuchadnezzar indeed invaded and conquered Egypt. The silence of Herodotus (and other Greek historians) regarding such an invasion goes for little or nothing. Herodotus could not even read the Egyptian records, deriving all of his knowledge through priests by means of an interpreter. It was the custom of those priests to draw a veil over every disaster. He did not even mention one of the most decisive battles of all history, that of Carchemish in 605 B.C.<\/p>\n Skinner also reports the discovery of “a cuneiform fragment reporting a battle between Nebuchadnezzar and the king of Egypt in the “thirty-seventh year of the reign of Nebuchadnezzar, which was in the year 568 B.C. We have included these quotations here, not for true believers who do not need to have historical confirmation of what is taught in the scriptures, but in the hope of aiding those whose timid faith might be sustained and strengthened by them.<\/p>\n Prophecies against Egypt – Eze 29:1 to Eze 32:32<\/p>\n Open It<\/p>\n 1. What is one of the most grandiose and self-important statements youve heard anyone make? <\/p>\n 2. What are the various traumatic events of life that we can buy insurance to try to soften? <\/p>\n Explore It<\/p>\n 3. What attitude or belief on the part of Pharaoh king of Egypt brought him under Gods judgment? (Eze 29:3) <\/p>\n 4. What figure of speech is used to describe the power and extent of Gods judgment on Egypt? (Eze 29:4-5) <\/p>\n 5. How had Egypt hurt Gods people Israel most recently? (Eze 29:6-7) <\/p>\n 6. Over what crucial resource did God want to demonstrate that He had power? (Eze 29:10) <\/p>\n 7. How long was the devastation of the land going to last? (Eze 29:11-12) <\/p>\n 8. Following the initial punishment, what would be the fate of the kingdom of Egypt? (Eze 29:13-15) <\/p>\n 9. What false promise of assistance did God want to eliminate for Israel? (Eze 29:16) <\/p>\n 10. About what foreign war did God inform Ezekiel because of its bearing on Egypt? (Eze 29:17-20) <\/p>\n 11. What did Ezekiel prophesy about the greatness and wealth of Egypt? (Eze 30:1-4) <\/p>\n 12. What great cites, along with their idols, were doomed to destruction? (Eze 30:13-19) <\/p>\n 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) <\/p>\n 14. What formerly great nation is described as a comparison for Egypt? (Eze 31:1-9) <\/p>\n 15. Why was Assyria judged like a huge tree that is cut down and abandoned? (Eze 31:10-13) <\/p>\n 16. According to the allegory, how did the smaller nations fare who had allied themselves with Assyria? (Eze 31:15-17) <\/p>\n 17. To what powerful animals did Ezekiel liken Egypt in his lament? (Eze 32:1-8) <\/p>\n 18. What reaction to Egypts downfall was predicted for other peoples and nations? (Eze 32:9-10) <\/p>\n 19. What was the consistent complaint against the nations God had already consigned to “the pit”? (Eze 32:22-30) <\/p>\n Get It<\/p>\n 20. Why would it be a temptation for Israel to be drawn to Egypt as a source of protection? <\/p>\n 21. Why would Pharaoh want to claim that he owned (indeed had made) the Nile River? <\/p>\n 22. In what ways do we tend to take credit for things that only God can do? <\/p>\n 23. What do Ezekiels prophecies make clear about the rise of Babylon as a conquering power? <\/p>\n 24. How might the exiled Jews, who hoped to be rescued by Egypt, have responded to Ezekiels lament for Egypt? <\/p>\n 25. How does God feel about great civilizations that are brought low by pride? <\/p>\n 26. Why didnt God want His people to rely on Egypt as their salvation from the Babylonian threat? <\/p>\n 27. How should Gods sweeping judgments of nations in the Old Testament shape our responses to Him today? <\/p>\n Apply It<\/p>\n 28. In what great person, idea, tradition, etc., might you be placing too much of your hope, rather than relying solely on the Lord? <\/p>\n 29. For what accomplishment or role do you want to give God credit and glory today? <\/p>\n Pharaoh shall: Pharaoh, who said he was a god, shall be found among the dead. <\/p>\n shall be: Shall console himself, when he sees all these mighty nations and proud conquerors in the same condition as himself. Eze 14:22, Eze 31:16, Lam 2:13 <\/p>\n Reciprocal: Eze 31:17 – dwelt<\/p>\n Eze 32:31. Pharaoh . . . shall he comforted. The heathen nations were generally hostile against each other, and by that same token each would rejoice at anothers defeat.<\/p>\n 32:31 Pharaoh shall see them, and shall be {t} comforted over all his multitude, [even] Pharaoh and all his army slain by the sword, saith the Lord GOD.<\/p>\n (t) As the wicked rejoice when they see others partakers of their miseries.<\/p>\n When Pharaoh died, he would see that his was not the only nation to suffer the fate that the Lord announced, and this would be of some comfort to him. Even though the Lord terrified him with the Babylonians while he was alive, he and his people would find some rest in death because they would lie with other peoples who had experienced a similar end.<\/p>\n The Egyptians took pride in their preparations for death and their burial customs thinking that these assured them safe passage to the nether world and rest there. But Ezekiel said they would die just like other proud, oppressive peoples, and their rest would be the common rest that all the dead enjoy, circumcised and uncircumcised alike.<\/p>\n "Ezekiel refused to be mesmerized by the spectacle of Egypt’s military power or captivated by Judean dreams of the political renewal that might be served thereby. History’s theatrical wardrobe was cluttered with the national costumes of those who had strutted across its stage for a while, until the curtain fell on their particular scene. They lived on only in popular infamy-or, in terms of contemporary beliefs about the underworld, in the deeper regions of Sheol. Such would be Egypt’s fate, instead of a Valhalla of chivalrous warriors who rested in peace and honor." [Note: Allen, Ezekiel 20-48, p. 138.] <\/span><\/p>\n "In contemplating the relevance of Ezekiel’s vision of the netherworld for Christian doctrine, the reader must keep in mind that the primary aim of this oracle is not doctrinal but rhetorical-to inspire hope in the hearts of his fellow exiles by announcing the eventual demise of their prideful foreign enemies. The caricatured and contrary-to-fact features of this prophecy suggest that one should interpret the passage as a literary cartoon rather than a literary photograph." [Note: Block, The Book . . . 48, p. 234.] <\/span><\/p>\n "The oracles against the nations in Ezekiel 25-32 were originally delivered to the people of Judah. Although the words written seem to be solely for those particular nations, they are foremost for the people of Judah in Jerusalem and Babylon and serve at least three purposes. First, the oracles in Ezekiel 25-32 reveal God’s judgment against the nations that either mocked or aided in Jerusalem’s fall [cf. Gen 12:3]. Second, as with both the king of Tyre and the Pharaoh of Egypt, God would throw them down from their self-elevated positions of power-there is no room for such arrogance and pride in God’s creation. Third, the oracles are essentially a dismantling of the gods of the nations, which is in turn a dismantling of the gods Judah had begun to rely wrongly upon, and the proclamation that Yahweh is the one and only true God for all nations. . . . the phrase ’know I am the LORD’ occurs nineteen times. The primary purpose of these oracles is that everyone should come to ’know the LORD.’" [Note: Cooper, p. 289.] <\/span><\/p>\n Pharaoh shall see them, and shall be comforted over all his multitude, [even] Pharaoh and all his army slain by the sword, saith the Lord GOD. 31. comforted over all his multitude ] The Heb. order is: over all his multitude, slain with the sword, even Pharaoh and all his army, saith, &c. The words … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 32:31”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-21290","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21290","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=21290"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21290\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21290"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21290"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21290"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"