Ezekiel 29:6

(6) A staff of reed.—In Isa_36:6 the dependence of Judah upon Egypt is described as trust “in the staff of this broken reed;” but notwithstanding all warnings, they still trusted, especially at the time of this prophecy, and proved in their experience the truth of the Divine word. The figure is taken from the reeds, which grew abundantly on the banks of the Nile, and the statement is historically amplified in the following verse, where the reference is to be understood not of any single fact so much as of a continual, often repeated result. There should be a period in the middle of Eze_29:6, the first half forming the conclusion of the previous denunciation, and the second half being closely connected with Eze_29:7-9. Eze_29:7 is parenthetical.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Eze 29:6 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.

Ver. 6. And all the inhabitants, &c.] Shall feel my power in their just destruction, though they think themselves insuperable.

Because they have been a staff of reed.] See this fully expounded in the next words; see also on Isa 36:6 Jer 37:7-8. Egypt was a reedy country; as Pliny {a} telleth us, Arando autem ipsa per se fluctuat, et in necessitate eludit.

{a} Lib. xiii. cap. 11.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 29:6-7. Because they have been a staff of reed to the house of Israel — This expression, a staff of reed, is very emphatical, to signify a confidence which has failed those that depended upon it, or has done them more hurt than good; for if a reed is leaned upon as a staff, it most certainly bends under the weight and breaks, and the splinters sometimes run into the hand of him who leaned upon it. Though the Jews were greatly blamed by God for entering into alliance with the Egyptians, yet we find God here declaring that he would punish the Egyptians for not having performed their engagements to the Israelites; for though God forbade the Israelites to seek the alliance of the Egyptians, this nevertheless did not excuse the Egyptians in their breach of faith. When they took hold of thee by thy hand — When they relied on thee for help; thou didst break — Or, thou wast crushed, as Newcome renders it; and rend all their shoulder — Or, their arm. The sense is, that the Egyptians proved a destruction to the Jewish people, who expected to be helped by them: see Jer 37:5; Jer 37:7; 2Ki 24:7. This king of Egypt came with a great army to raise the siege of Jerusalem, but would not venture a battle with the Chaldeans, and marched back again, leaving Jerusalem to be taken by them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

29:6-7 Egypt’s sin is once again associated with Israel. Egypt was a staff made of reeds that repeatedly pretended to support Israel, while lacking the will and the substance to deliver the promised aid. Egypt constantly incited rebellion in Israel against Assyria and Babylonia without ever really providing help (cp. 2 Kgs 18:21). Although trusting in this cracked staff was Israel’s sin, Egypt was also guilty and would face God’s wrath for raising false hopes.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Read 2 Kings 18:21; Isa. 36:6.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

staff of reed to . . . Israel--alluding to the reeds on the banks of the Nile, which broke if one leaned upon them (see on Eze 29:4; Isa 36:6). All Israel's dependence on Egypt proved hurtful instead of beneficial (Isa 30:1-5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. They have been a staff of reed] An inefficient and faithless ally. The Israelites expected assistance from them when Nebuchadnezzar came against Jerusalem; and they made a feint to help them, but retired when Nebuchadnezzar went against them. Thus were the Jews deceived and ultimately ruined, see Eze 29:7.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. The people of Egypt shall learn as of old who it is that sends such judgments upon them.

staff of reed] A staff or stay which was but a reed, and broke when leant upon (Eze_29:7). Cf. Isa_36:6; 2Ki_18:21. The figure of the reed was natural when speaking of Egypt.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And all the inhabitants of Egypt shall know that I am the Lord,.... Who could eject their king from his kingdom, and deliver him into the hands of his enemy; though he thought no God could, as he boastingly said, before observed:

because they have been a staff of reed to the house of Israel; alluding to the country of Egypt, which abounded with reeds that grew upon the banks of the river Nile, and other rivers. This signifies that either the Egyptians were weak, and could not help the people of Israel when they applied to them; or rather that they were treacherous and deceitful, and would not assist them, according to agreement; and were even pernicious and hurtful to them, as a broken reed; see Isa 36:6. The Targum renders it,

"the staff of a reed broken.''

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Staff of reed - The “reed” was especially appropriate to Egypt as the natural product of its river.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Israel, tempting them to rebel. (St. Jerome) --- He promised more than he was able or strove to perform, though he made a show of giving aid.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This mighty overthrow shall be known through all Egypt, and as it shall fill them with fears and troubles, so it should be a convincing argument to them that God had done this, and punished them, and their proud king, who used to say, as Herodotus reports, that God could not turn him out of his kingdom. Because they, both king, princes, counsellors, and people of Egypt,

have been a staff of reed; treacherously, as next verse, dealt with the Jews, whom they seduced to trust and depend on them, and then perfidiously broke promise with them. It was the sin of the Jews to trust Egypt; it was Egypt’s great sin to falsify promise with the Jews, and for this God now punisheth Egypt.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

A staff of reed unto the house of Israel. Ezekiel reproduces the familiar image of 2Ki_18:21; Isa_36:6. The proverb had not ceased to be true, though the rulers were different. Here, again, the imagery is strictly local. The reeds were as characteristic of the Nile as the crocodiles. (Exo_1:3; Job_40:21) The image of the reed is continued in Ver. 7, and the effect of trusting to its support is described in detail.

Vers. 6, 7. A staff of reed.

Egypt is here compared to a staff of reed that had been trusted by Israel and had failed her in the hour of need. Earlier than this the Jews were warned not to trust Egypt because the old empire of the Nile had become weak as one of the reeds that grew by her sacred river. The confidence would be fatal, for the staff would break and pierce the hand of one who leaned upon it. (Isa_36:6) It was common for the prophets to warn the Jews against the mistake of going down to Egypt for help. (Isa_31:1) Now, however, Egypt is blamed for being so false and treacherous an ally as she proved herself in the time of Judah"s need.

I WEAKNESS IS CULPABLE. Egypt ought not to have been weak as a Nile reed. In her friendship, at all events, she should have shown more stamina. Moral weakness is certainly blameworthy. There is a great mistake in pleading weakness as an excuse for failure of duty. God never calls upon any one to do more than he is able to accomplish. If, therefore, his strength fails, and he cannot perform his task or face his temptations, the blame lies at his own door. We ought to be strong in soul. We have not even the excuse of Egypt a heathen nation that knew not the true God. With inexhaustible fountains of spiritual strength within our reach in the gospel of Christ, it is our own fault if we become as worthless reeds when we should be like strong trees of the Lord.

II FAILING FRIENDSHIP IS OF THE NATURE OF TREACHERY, We can wrong our friend without lifting a finger to hurt him, if we are found wanting in the time of need. Of all places friendship is the last in which weakness should be discovered. A true friend will make it a point of honor to be at his very best to give expected help, ever- though he be weak and suffer defeat in pursuing his own interests. He is a trustworthy friend of Christ who is weak as a reed when called upon to do any service or make any sacrifice for his Master. It is treason to Christ to be found wanting in the day of duty or danger.

III THERE IS NO PROTECTION IN THE PLEA OF WEAKNESS. Egypt was not saved on account of her weakness. She found no excuse in her inability to help her allies. She ought to have been able to help them. They who refuse to go into the Lord"s battle because they have not moral strength with which to fight the will not therefore be permitted to shelter themselves in peace and quiet. They may escape the wounds of the field, but they will encounter the ills of an attack at home. No soul can be safe in neglecting duty, shunning peril, or fleeing from the place where Christ would have him stand.

IV WEAKNESS MAY BE CONQUERED. The reed-like character may be made stout as an oak. God can make the feeble strong. "To them that have no might he increaseth strength". (Isa_40:29) Thus St. Paul could say, "When I am weak, then am I strong". (2Co_12:10) Christ will not break the bruised reed; but he will not leave it bowed and useless. He will strengthen it. The secret of this transformation from weakness to strength is faith. They were the heroes of faith who, according to the Epistle to the Hebrews, "out of weakness were made strong". (Heb_11:34)

Vers. 6, 7. The "staff of reed.

The figure is a very striking and effective one, however it may have been distasteful to the house of Israel, and even more so to the vaunted prowess of Egypt.

I THE SINFUL AND FOOLISH TRUST OF ISRAEL IN EGYPT. The circumstances in which Judah was placed at the time were such as to make it madness on the part of the remnant at Jerusalem to seek help from Egypt. Not only so; they were strictly forbidden upon Divine authority to act in this manner. In quietness and confidence lay their safety, in returning and rest, as Isaiah most powerfully and urgently represented to the people; not in the horsemen and the chariots of Egypt.

II THE HELPLESSNESS OF EGYPT AS A FRIEND AND DELIVERER. Why Egypt was at this time so powerless to help those who sought her alliance may not be perfectly clear to us; but the fact is so, and of this the events are sufficient evidence. It was a vain confidence which the Jews placed in the great and ancient world-power on the banks of the Nile. They thought they grasped a staff strong and trustworthy, and they found it "a staff of reed.

III THE INJURY INFLICTED UPON ISRAEL BY THE FAILURE OF EGYPT"S AID. Not only did the helper prove helpless; not only did the staff, when leant upon, bend and break. Those who applied for help received hurt instead of aid; the reed broke and pierced the hand that grasped it and trusted in its support. Jerusalem was all the worse for turning to Egypt for assistance against Babylon, the victorious and, just then, irresistible power.

IV THE COMMON CONFUSION OF THOSE WHO FOOLISHLY TRUSTED AND OF THOSE WHO PLACED CONFIDENCE IN THEM. Babylon rose; but Egypt and Judah fell. "All their loins shook;" i.e. the consequences of their policy were trouble, fear, and misery to both. Both incurred the hostility of the power which they in vain leagued with each other to resist.

V THE MORAL AND RELIGIOUS LESSON OF THE INCIDENT AND EXPERIENCE HERE DESCRIBED. There is a proneness among all nations to be guided in their alliances, aims, and efforts by considerations of worldly policy and expediency. Too seldom do they ask themselves What is right? What is in accordance with the eternal Reason and Righteousness which rule the world? What, in a word, is the course which God approves and enjoins? The proceedings undertaken at the instigation of worldly expediency, and in violation of Divine law, may meet with apparent and temporary success. But the Lord reigneth; and sooner or later action which he disapproves shall issue in disappointment and disaster. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues giving Ezekiel his message to Pharaoh.

know that I am Yahweh

When Yahweh says that people will know that he is Yahweh, he is implying that they will know that he is the one true God who has supreme authority and power. See how you translated this in Ezekiel 6:7. AT: "understand that I am Yahweh, the one true God" or "realize that I, Yahweh, have supreme power and authority" (See: Assumed Knowledge and Implicit Information)

they have been a reed stalk

The word "they" refers to the inhabitants of Egypt. A reed stalk is unreliable because it is easily broken. Yahweh speaks of them as a reed stalk because the people of Israel relied on the Egyptians to help them in war, but the Egyptians did not help them. AT: "they have been as unreliable as a reed stalk" (See: Metaphor)

reed

a plant that grows near water and looks like very large grass

stalk

the part of a reed that is long and like a thick stick. People can use them like sticks, but the stalks of reeds are not as strong as wood and can break suddenly.

When they took hold of you in their hand

God speaks of Israel relying on Egypt as if they were taking hold of a reed stalk in order to use it as a crutch. AT: "When they relied on you" (See: Metaphor)

When they took hold of you

The word "they" refers to the Israelites and the word "you" refers to Pharaoh or Pharaoh and Egypt.

you caused their legs to be unsteady

Because Egypt did not help the Israelites, the Israelites could not defend themselves against their enemy, the Babylonians. God speaks of the Israelites being unable to defend themselves as if their legs were unsteady. AT: "you caused them to be like people whose legs are unsteady" (See: Metaphor)

translationWords

Egypt

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

a prop of reeds Many times they relied on them: in the days of Sennacherib and in the days of Nebuchadnezzar, but it did not avail them, just like this reed, which is soft and does not support the one who leans on it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.