Ezekiel 29.1-16

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God humbles his people with a word against Egypt

Ezekiel begins with prophetic warnings and revelations about the kingdom of Judah and especially its capital, Jerusalem. These warnings and revelations were delivered by the prophet, Ezekiel, to the people of God who were already in captivity in Babylon.
The Babylonian king, Nebuchadnezzar, had already taken some of Judah’s citizens like Ezekiel into captivity, but Judah’s king Zedekiah tried to throw off Babylon’s oppression. This only angered King Nebuchadnezzar who as a result came to lay waste to Jerusalem and take the remaining citizens into captivity.
tells foretells the Babylonian siege of Jerusalem and the death of that city. Just as Ezekiel was not allowed to mourn for his dead wife, so God would not mourn for the death of this city - his city - that was once the dwelling place of his very presence.
But a strange things happens in the book of Ezekiel after chapter 24. The tone of the prophecies are suddenly much more encouraging for the people of God because beginning in chapter 25, Judah is no longer the aim of God’s wrath. Rather, all those enemy nations of God’s people are the focus. And because they attacked and belittled Judah as it was falling to Babylon - even celebrating Judah’s downfall - God was going to bring judgment to those nations.
There were prophecies against Ammon, Moab and Seir, Edom, Philistia, Tyre, and Sidon. Tonight, however, we are going to begin to consider God’s word against Egypt.
[CIT] In God humbles his people as he promises judgment against Egypt.
[PROP] This passage teaches us, as God’s people, to trust the God’s sovereignty, fully believing that he knows what’s best for us and others.
[TS] We want to build our thoughts around a few WORDS tonight...

WORDS to build our thoughts around in ...

Word #1: Pride (vv. 3-6a; 9b-12).

Ezekiel 29:3–6a ESV
speak, and say, Thus says the Lord God: “Behold, I am against you, Pharaoh king of Egypt, the great dragon that lies in the midst of his streams, that says, ‘My Nile is my own; I made it for myself.’ I will put hooks in your jaws, and make the fish of your streams stick to your scales; and I will draw you up out of the midst of your streams, with all the fish of your streams that stick to your scales. And I will cast you out into the wilderness, you and all the fish of your streams; you shall fall on the open field, and not be brought together or gathered. To the beasts of the earth and to the birds of the heavens I give you as food. Then all the inhabitants of Egypt shall know that I am the Lord. “Because you have been a staff of reed to the house of Israel,
Ezekiel 29:3 ESV
speak, and say, Thus says the Lord God: “Behold, I am against you, Pharaoh king of Egypt, the great dragon that lies in the midst of his streams, that says, ‘My Nile is my own; I made it for myself.’
Ezekiel 29:9–10 ESV
and the land of Egypt shall be a desolation and a waste. Then they will know that I am the Lord. “Because you said, ‘The Nile is mine, and I made it,’ therefore, behold, I am against you and against your streams, and I will make the land of Egypt an utter waste and desolation, from Migdol to Syene, as far as the border of Cush.
vv. 6b-9a).
Ezekiel 29:
[EXPOSITION]
Like so many political leaders (and leaders in general), Pharaoh was full of pride. We are told by the prophet Jeremiah () that the Pharaoh discussed here in was Pharaoh Hophra.
He was full of pride. He not only claimed absolute ownership of the Nile river, which was the lifeblood of Egypt, he also claimed to have created it for himself. His political slogan seems to have been, “I own it. I made it. And I’m going to use it for me.”
This pride not only before other men, but before God as well, would lead to his downfall and the humbling of all of Egypt. As v. 10 says, the whole land will become a desolation and the population will be scattered. But in v. 3 God depicts Pharaoh as a great dragon secure in his streams, but the great dragon and all who feed on its pride will be suddenly plucked up by God and cast into the wilderness where they will die, rot, and become food for the beasts of the earth and the birds of the heavens. This will happen to Pharaoh Hophra.
says...
Jeremiah 44:30 ESV
Thus says the Lord, Behold, I will give Pharaoh Hophra king of Egypt into the hand of his enemies and into the hand of those who seek his life, as I gave Zedekiah king of Judah into the hand of Nebuchadnezzar king of Babylon, who was his enemy and sought his life.”
When Pharaoh Hophra is handed over to his enemies. He will no longer be prideful. Although they may not come to trust God as they should, Pharaoh Hophra and all the other inhabitants of Egypt will know that Yahweh is the Lord.
talk specifically about the destruction that came upon Egypt.
[APPLICATION]
Pride is an insidious sin. It a sin we can be riddled with while thinking we don’t have any of it.
We can identify pride by asking, “Who do I look to when things get tough?” Do we look to God or to ourselves?
We can identify pride by asking, “Who gets the credit?” When I’m apart of something done well, do I pat myself on the back or do I give God the credit?
[ILLUSTRATION] Barry Horowitz’s Hand Print
{tell about Barry Horowitz patting himself on the back before each match}
Is that us? Do we (perhaps even just in our hearts) pat ourselves on the back instead of giving the credit to God?
The Bible says that God opposes the proud but gives grace to the humble ().
The Good News Translation of says, “(God) has no use for conceited people, but shows favor to those who are humble.”
God’s favor is his presence and guidance. John Bunyan, the author of Pilgrim’s Progress, wrote, “He that is down needs fear no fall; He that is low, no pride; He that is humble, ever shall Have God to be his guide.”
He that is low, no pride;
He that is humble, ever shall
Have God to be his guide.
Let’s be done with pride and put on humility.
Galaxie Software. (2002). 10,000 Sermon Illustrations. Biblical Studies Press.

Word #2: Obstruction (vv. 6b-9a).

Ezekiel 29:6–9 ESV
Then all the inhabitants of Egypt shall know that I am the Lord. “Because you have been a staff of reed to the house of Israel, when they grasped you with the hand, you broke and tore all their shoulders; and when they leaned on you, you broke and made all their loins to shake. Therefore thus says the Lord God: Behold, I will bring a sword upon you, and will cut off from you man and beast, and the land of Egypt shall be a desolation and a waste. Then they will know that I am the Lord. “Because you said, ‘The Nile is mine, and I made it,’
[EXPOSITION]
Now, we want to be careful that we understand this passage the right way. It would be one we could easily misinterpret.
God used Babylon to bring judgement against his people in Jerusalem because of their sin against him. Judah’s king Zedekiah wanted to avoid that judgement at the hands of the Babylonians so he sought support from Pharaoh Hophra of Egypt.
God told King Zedekiah not to trust in Egypt, but Zedekiah thought he knew better. Egypt failed to provide the promised support () and Babylon sacked the city.
Now, here’s what we might misunderstand. We might think that God was angry with Egypt because they failed to provide Judah adequate support. That’s not right. The truth is, God was angry with Egypt because it provided Judah with any support. In other words, Egypt tried to obstruct God’s judgment on Judah.
Judah used Egypt like a weak crutch. Once Judah put any weight on Egypt, Egypt’s power splintered leaving Judah in worse shape than before.
The best thing for Judah was not to escape God’s discipline in the form of the Babylonians, but to receive it gladly and allow it to lead them to repentance and restoration.
By getting in the way of that discipline, Egypt found itself the target of God’s judgment.
[APPLICATION]
Who knows what’s best for your friends and family? You or God?
Sometimes we have friends or family members who find themselves suffering the consequences for their actions. Maybe they’ve been foolish with money and they find themselves in debt. Maybe they’ve even committed some crime (perhaps another among many) and they find themselves locked up. Often our tendency is to pull these people out of the fire, but in doing so we may be pouring on the gasoline.
[ILLUSTRATION] Grease Fire on the Stove Top
{talk about how we think we’re helping when we throw water on a grease fire, but we are actually making it worse}
That’s the way it is when someone is under God’s discipline, which might look like the normal consequences for bad decisions. We may think we are helping them by helping them by helping them escape those consequences but we may be only making the problem worse.
We want to pray for people and help people as the Lord leads. We want to give people second and third chances but we don’t want to obstruct God’s good discipline which is meant to lead people toward repentance and restoration.
If we do, we might find ourselves the target of God’s discipline.

Word #3: Mercy (vv. 13-16).

Ezekiel 29:13–16 ESV
“For thus says the Lord God: At the end of forty years I will gather the Egyptians from the peoples among whom they were scattered, and I will restore the fortunes of Egypt and bring them back to the land of Pathros, the land of their origin, and there they shall be a lowly kingdom. It shall be the most lowly of the kingdoms, and never again exalt itself above the nations. And I will make them so small that they will never again rule over the nations. And it shall never again be the reliance of the house of Israel, recalling their iniquity, when they turn to them for aid. Then they will know that I am the Lord God.”
[EXPOSITION]
This is sort of a shocking development in the series of Ezekiel’s prophecies against other nations. God said that he would utterly destroy other nations - they would no longer exist - and Egypt would go through a time of destruction, but it would not be ultimately destroyed. After God’s judgment, it would be left lowly and small - no longer the player on the international scene that it once was - but it would not be destroyed.
The reason it would not be destroyed is because, although it was wrong to do so, Egypt actually tried to help Judah. The other nations belittled and celebrated Judah’s downfall, but at least Egypt (even though misguided and with suspect motivations) tried to help. Because of that, Egypt would be shown mercy. Rather than be destroyed, Egypt would just be left small and lowly. This was God’s mercy.
[ILLUSTRATION] Attacked by a Bear
{talk about being attacked by a bear; we might look at our injuries and not think the bear merciful, but the fact that he didn’t take my life when he could have, proves that he is}
It’s the same way with God. Egypt may or may not have thought of God as merciful, but the fact that they were allowed to continue to exist proves that God was merciful.
[ILLUSTRATION]
Every sin we commit is deserving of death. The fact that God allows us to live through faith in his Son who died for us on the cross; the fact that God lovingly disciplines us so that we continually move toward repentance and restoration is proof of God’s mercy.
When we receive his discipline are we thankful for his mercy?

A Final Word - “Humility”

Notice once again ...
Ezekiel 29:16 ESV
And it shall never again be the reliance of the house of Israel, recalling their iniquity, when they turn to them for aid. Then they will know that I am the Lord God.”
It would be a mistake for us to think of this mainly as a prophecy to Egypt. Pharaoh Hophra and his Egyptian kingdom likely never heard this prophecy. This wasn’t so much a prophecy to Egypt but more a prophecy against Egypt.
But if the prophecy wasn’t to Egypt, then who was it to? The prophecy was meant to be heard, so who heard it? And why was it important that they hear it?
Well, as with all the prophecies beginning in , these prophecies are meant to be heard by the people of God. There are various reasons for this depending on which prophecy we’re talking about, but here in , the reason is humility.
God’s people were meant to be humbled by God’s prophecy against Egypt.
We’ve already discussed how Egypt tried to stand in the way of God’s judgment against Jerusalem by coming to Judah’s aid as the Babylonians laid siege to that city. Although Egypt’s help proved to be ineffective, Judah was nonetheless ready to trust Egypt rather than God.
Rather than trust that in the long run God’s discipline (in the form of the Babylonian army) would be good for them, they tried to avoid the discipline of God by relying on the might of Egypt.
But after Egypt failed to deliver them from the hands of the Babylonians, which in fact were the hands of God’s judgment, the people of God would never again rely of Egypt. The people of God would remember their sin of trusting Egypt rather than God. Humbled, they would finally know the Lord God.
Are we trusting God or are we trusting in another power?
Perhaps we are trusting in the power of self. Perhaps we are trusting in the power of another. No matter what, the only power worthy of our trust is the power of God.
His discipline is good for his people. If we are his, we ought to humble ourselves under this kind discipline.

Nile

There is little in Egypt that does not depend upon the Nile for sustenance. Rainfall is minimal, and all agriculture and most plant and animal life need the river to live. This section of the book in volves the Nile, then, as the centerpiece of the land of Egypt

Pharaoh

The Pharaoh Hophra (Greek Apries; 589–570 B.C.) supported Judah’s rebellion against Babylon but was unable to provide the promised support (Jer. 37:5–10; 44:30).

Egypt

With Persian reconquest in 343 B.C., pharaonic Egypt had come to an end.

Reed
“(1) The End of the Great Sea Monster (29:3–6a)”
“(2) The End of the Broken Reed (29:6b–9a)”
Block, D. I. (1997–). The Book of Ezekiel, Chapters 25–48 (p. 139). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
Block, D. I. (1997–). The Book of Ezekiel, Chapters 25–48 (p. 136). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
This prophecy is against Pharaoh, king of Egypt, and against all Egypt (v. 2).
The prophecy is direct - “Behold, I am against you, Pharaoh king of Egypt...” (v. 3)
The prophecy is descriptive - “the great dragon that lies in the midst of his streams” (v. 3b)
The prophecy is direct - “that says, ‘My Nile is my own; I made it for myself.’” (v. 3c)
The Person of this Prophecy - Pharaoh (v. 3)
The Problem in this Prophecy - “My Nile is my own; I made it for myself.” (v. 3c)
The Punishment in this Prophecy - (v. 4-5)
The Recognition in this Prophecy - (v. 6a)
Hubris - Egypt was prideful
Humility - Egypt would be humbled
Yahweh’s Disposition Toward Pharaoh (vv. 3-9a)
Yahweh’s Intentions Concerning Egypt (vv. 9b-16)
vv. 1-2

The opening date notice fixes the time of Ezekiel’s first prophecy against Egypt at Jan. 7, 587 B.C., almost one year after the commencement of Nebuchadrezzar’s siege of Jerusalem (Ezek. 24:1; 2 K. 25:1; Jer. 29:1), and two years before the fugitive brings news of the fall of the city to the exiles (Ezek. 33:21).

As in the previous prophecy against Sidon, Ezekiel, addressed as ben-ʾādām, is commanded to turn toward his addressee.

The word “pharaoh” derives from Egyp. pr-ʿʒ (lit. “great house”). Originally designating the royal living quarters of the palace complex in Memphis, by extension it came to signify royal authority and the king himself, perhaps synonymous with “His Majesty.” Here the title is defined in Hebrew terms, melek miṣrayim, “king of Egypt.”

Ezekiel never identifies the pharaoh by name, but from Jer. 44:30 we learn that Hophra is in view.

At the turn of the century the restrained policy of his predecessor, Psammetichus II, had enabled Nebuchadrezzar to capture Jerusalem unmolested. But Hophra’s foreign policy was opportunistic and ambitious. Responding to Zedekiah’s call for aid, he challenged the Babylonians by sending troops into Palestine, which forced Nebuchadrezzar to lift briefly the siege of Jerusalem. But the efforts proved futile for Zedekiah, as the Egyptians were quickly driven from Judean soil.21

vv. 3-9a
The Book of Ezekiel, Chapters 25–48 (1) The End of the Great Sea Monster (29:3–6a)

the statement reflects Pharaoh’s inordinate hubris; he acts with independence and effect. No one will stand in his way.

The Book of Ezekiel, Chapters 25–48 (1) The End of the Great Sea Monster (29:3–6a)

For all his arrogant pretensions, the glorious lord of the Nile is no match for Yahweh, who toys with him as a fisherman plays with his catch, then throws him away as carrion, unfit for human consumption.

The Book of Ezekiel, Chapters 25–48 (2) The End of the Broken Reed (29:6b–9a)

The problems of a reed staff are cited in two parallel lines. Beyond failing to offer any support, it splinters the hands of those who use it as a cane, and tears the armpits of those who use it like a crutch.

The Book of Ezekiel, Chapters 25–48 (2) The End of the Broken Reed (29:6b–9a)

In isolation Ezekiel’s development of the metaphor could have been interpreted as condemnation of Egypt for not having lent enough support to Judah and for failing to rescue Judah from the Babylonians. But in the broader context this is clearly not his intention. Egypt’s guilt stems from its agreement to assist Zedekiah in his resistance to Nebuchadrezzar. In so doing Egypt placed itself in the way of Yahweh’s agent, rendering itself an enemy not only of the Babylonian but also of God. Accordingly, this oracle represents the obverse of ch. 17, which reflects the Judean king’s appeal to Egypt for help instead of submitting to Babylon. By resisting Yahweh’s agent Hophra was interfering in Yahweh’s inexorable divine plan for Israel. For that he would pay dearly.

vv. 9b-16
vv. 13-16
Verse 9b repeats verse 3ff but now Pharaoh is reduced to nothing. He is not honored as “Pharaoh” or as “king of Egypt.” Pharaoh isn’t directly addressed at all. He has become unimportant. inconsequential, irrelevant - not worth mentioning.
Now, God is concerned with the land of Egypt, which he will turn into a wasteland.
The Book of Ezekiel, Chapters 25–48 (1) Yahweh’s Immediate Plans (29:9b–12)

Second, he proclaims the ruination of all Egypt. Like Israelite “from Dan to Beer-sheba,” the expression “from Migdol to Syene as far as the border of Cush” defines the borders of the country.

The Book of Ezekiel, Chapters 25–48 (1) Yahweh’s Immediate Plans (29:9b–12)

The figure recalls 4:4–8, according to which Ezekiel was to lie on his right side, one day for every year that Judah was to be exiled, but the number is also reminiscent of the duration of Israel’s wilderness wanderings, the purpose of which was to eliminate a faithless generation (Num. 14:20–35). Yahweh’s goal here is presumably similar—to punish a generation that had dared to interfere with Yahweh’s plans for Judah and the Babylonians.

The Book of Ezekiel, Chapters 25–48 (1) Yahweh’s Immediate Plans (29:9b–12)

in terms reminiscent of earlier warnings of the deportation of Judah’s population, Ezekiel predicts the exile of Egypt’s population among the nations and countries of the earth. The prophet’s vagueness and hyperbolic style contrast sharply with the detail and realism with which Jeremiah describes the same events. In Jer. 43–44 the senior prophet speaks specifically of Nebuchadrezzar attacking Pharaoh’s palace at Tahpanhes, burning the temples of the Egyptian gods, shattering the obelisks of Heliopolis, and bringing disaster to the Jewish exiles in that land.

The Book of Ezekiel, Chapters 25–48 (2) Yahweh’s Long-Range Plans (29:13–16)

The name Pathros (patrôs), Egyp. pʾ-tʾ-rs (y), “the south land,” refers to Upper Egypt, the territory along the Nile between the Delta (miṣrayim) and Ethiopia (kûš). The reference to Pathros as the land of their origins reflects the anti-Delta and anti-Saite stance of this oracle. When the nation is restored it will not be under the present conditions, a fact reinforced by the last line of v. 14 and by v. 15. The people may be regathered and the kingdom reestablished, but Yahweh will ensure that they never regain their past glory; Egypt will remain a “low kingdom.” The great nation that had held ruled over others will itself become a vassal state. To whom Egypt will be subject is not indicated

Not Babylon. Could be referring to Persia and them will come the Greeks and then the Romans. The overlord indicated, however, is the Lord who will keep Egypt small and humble.
The Book of Ezekiel, Chapters 25–48 (2) Yahweh’s Long-Range Plans (29:13–16)

Ever since Isaiah, the prophets had condemned reliance on Egypt as a sure ticket to disaster.

28:24 vs. 29:16
The Book of Ezekiel, Chapters 25–48 (2) Yahweh’s Long-Range Plans (29:13–16)

The dissimilarities between these two purpose statements reflect the differences in the charges Ezekiel had leveled against the six neighbor states on the one hand and against Egypt on the other. The other nations were condemned because they gloated over the destruction of Israel and saw in its demise an opportunity to take over its land. Yahweh’s answer was to eliminate these enemies. With Egypt the problem was the reverse. Whatever its motives, Egypt had tried to prevent the collapse of Judah, leaving Yahweh free to pursue a different course with Egypt to ensure that this would never happen again. This could be accomplished by merely reducing Egypt to vassal status and neutralizing its imperialistic ambitions.81

Verse 13, a dramatic new development in the prophecy. God will not be angry with Egypt forever. After 40 years, God’s anger will subside.
Possible title - God, Pharaoh, and the Death of a Sea Monster
The Book of Ezekiel, Chapters 25–48 (1) The End of the Great Sea Monster (29:3–6a)

use of animal imagery to tell a story of intensified reversal—a gargantuan figure is reduced to nothing.

Theological Implications from Daniel Block...
1. God controls history. He is sovereign over all people, not just his people. We should consider this as it relates to our own lives, the lives others, and the lifespan of countries including our own.
2. To stand in the way of God’s agent, is to stand in the way of God and make ourselves his enemies. We should consider this as people or countries suffer the just consequences for their sinful behavior. Sometimes we thing we are helping by pulling people out of the fire when it reality we are dousing them with gasoline.
------------
Don’t get in the way of Yahweh.
The Lord is the overlord.
Rather than oppose, it’s better to favor the disfavored when the disfavored are God’s favorites. God’s people are God’s people. It’s better to favor God’s people even when they are disfavored.
The Egyptian crutch became a reminder to Israel of Israel’s rebellion.
--------------

Ezekiel and his fellow Judeans had been in captivity for nearly eleven years. It was January 587 B.C., and Jerusalem had long been under siege (cf. 24:1). Those in exile who believed the word of the Lord through Ezekiel knew that the Holy City’s situation was hope less. Thus some comfort could be taken in the fact that a great power like Egypt would suffer the same fate as the tiny nation of Judah was now facing.

Also prominent in the prose section is a foreshadowing of Egypt’s captivity and later restoration—again paralleling that of Judah and thus a kind of a consolation for Ezekiel’s audience.

The encouragement would have been that Egypt was treated with mercy because, for whatever reason, they had attempted to support, rather than oppose, Judah as it was held seige by Babylon. The other nations kicked the people of God when they were down. For that reason, they would be shown no mercy.
As goes Pharaoh, so goes Egypt (v. 2). We should pray for our leaders! Pray that they would acknowledge God’s sovereignty! Pay that they would be humble before God!

both the Pharaoh and the Nile were thought divine by the Egyptians

Over the centuries, Israel had repeatedly sought military and/or economic help from Egypt against the advice of God (cf. Deut. 17:16; 2 Kin. 3:1; 10:28; Is. 30:1–3, etc.). Egyptian help had never done any real good against other foes such as Assyria and Babylon, so leaning on the metaphorical reed “staff” of the land known for its reeds was bound to get Israel hurt (vv. 6–7).

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