Ezekiel 31:18

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.] Eze 28:10.

This is Pharaoh.] This is like that of the poet,

“ Hic finis Priami fatorum: hic exitus ilium

Sorte tulit. ” - Virg., Aeneid., lib. ii.

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 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.

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

31:18 The point of this extended analogy finally emerges. Although Egypt’s strength and glory were great, it would be destroyed just as Assyria had been, and it would be disgraced along with the other nations that trusted in themselves and in their own greatness.

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

Meaning, that Pharaoh’s power was nothing so great as his was.

Read Ezek. 28:10.

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

Application of the parabolic description of Assyria to the parallel case of Egypt. "All that has been said of the Assyrian consider as said to thyself. To whom art thou so like, as thou art to the Assyrian? To none." The lesson on a gigantic scale of Eden-like privileges abused to pride and 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 the unchangeable God governs the world on the same unchangeable principles.

thou shall lie in . . . uncircumcised--As circumcision was an object of mocking to thee, thou shall lie in the midst of the uncircumcised, slain by their sword [GROTIUS]. Retribution in kind (Eze 28:10).

This is Pharaoh--Pharaoh's end shall be the same humiliating one as I have depicted the Assyrian's to have been. "This" is demonstrative, as if he were pointing with the finger to Pharaoh lying prostrate, a spectacle to all, as on the shore of the Red Sea (Exo 14:30-31).

Next: Ezekiel Chapter 32

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 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.

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

(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.

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

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.

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.

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.''

Next: Ezekiel Chapter 32

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

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.

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

Famous king of Assyria, or of Egypt. --- Pharao. (Calmet) --- Mutato nomine de te

Fabula narratur. (Horace, 1. Sat. 1.)

--- Though Egypt be like the most potent kingdoms, it shall likewise fall. (Worthington)

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).

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.

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

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!

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

To whom art thou thus like, etc.? As in Ver. 10, the prophet passes from the past to the present, from the third person to the second, and as it were says to Hophra, "Thou art the man! all that I have said of Assyria is true of thee." This is Pharaoh and all his multitude. In the midst of thin uncircumcised. (see note on Eze_28:10) As a matter of fact, the Egyptians practiced circumcision, and Ezekiel must be thought of as using the term as simply an epithet of scorn.

The disappearance of Eden.

The downfall of Assyria is compared to the falling of a great cedar, and the shock that this event produces among the nations is likened to the shaking of neighboring trees when the cedar is laid low. The cedar disappears, as Eden has disappeared. The poetic image suggests more than that the tree lies prone on the ground. It pictures it sinking into the earth and passing out of sight, as it supposes the trees of Eden to have done before. This striking idea of the old Paradise going down into the depths of the earth like an enchanted garden that sinks at the magician"s wand, and leaves only a desolate wilderness on its site seems to be referred to by Ezekiel as a prevalent popular notion.

I EDEN HIS DISAPPEARED. According to the account in Genesis, man was expelled from the garden, but the garden itself was not laid waste or removed. On the contrary, flaming swords kept man from re-entering its coveted precincts. But we see no garden of Eden. Geographers search in vain for its situation on the map. The old Eden has vanished. This is not the only charm of the world"s childhood that has passed away. Primitive innocence has disappeared. The unfading flowers and unblighted fruit of the Eden of soul-purity have vanished from off the earth. The fresh strong imagination of the world"s childhood has passed away. Our later age produces no "Iliad.

II EDEN CANNOT BE RECOVERED. The fair garden that has descended into the earth will never rise again. Beneath the ground the miner finds vast remains of primeval forests. These Edens of the past have become coal-fields. Never again can they be green and fruitful gardens. Primitive innocence can never be restored. The child-mind, once lost, cannot be had back again. There are irreparable losses.

III THE KINGDOM OF HEAVEN IS BETTER THAN THE GARDEN OF EDEN. The original Paradise cannot be regained. But a better Paradise is created by Christ. The earthly Paradise had its serpent lurking in the grass. The heavenly is more safe, more fruitful, more beautiful. Yet, though it is heavenly, i.e. in its origin and in its character, it is for the earth it is planted in this world, and it is to be enjoyed in the present life. "The kingdom of God is within you". (Luk_17:21)

IV A STILL FAIRER EDEN IS RESERVED FOR THIS EARTH IN THE FUTURE. The New Testament promises a millennium. In our weary disappointments we are tempted to quench the hope of that glorious future. But if the rule and truth of Christ is to spread among all men, the blessed time must come. Then, indeed, the dead Eden itself will be forgotten and despised in the splendor of the reign of Christ.

V THERE IS A PARADISE FOR THE BLESSED DEAD. Jesus promised it for the crucified robber. "Today shalt thou be with me in Paradise". (Luk_23:43) Old Eden goes down. The beauty and pomp of earth descend. But the spirits of Christ"s people ascend. They do not go down to the grave with their bodies, and their Paradise is not beneath, but above. Heaven is the eternal Eden of souls.

There everlasting spring abides, And never-withering flowers.

Greatness no exemption from retribution.

The argument of Ezekiel is clear. His appeal is to Egypt. Having related the fall of Assyria the great, he turns to Pharaoh and to his people, and reminds them that the fate which overtook Assyria is not impossible to them. Greatness is manifestly no security against judgment. It is no sure defense against the arms of men, and no defense at all against the judgments of the almighty Ruler of mankind.

I GREATNESS MAY AND OFTEN DOES SECURE THE ADMIRATION AND EVEN THE ADULATION OF MEN.

II BUT EARTHLY GREATNESS IS AS NOTHING IN THE SIGHT OF GOD.

III IT IS NOT GREATNESS, BUT RIGHTEOUSNESS OF ACTION AND FAITHFULNESS TO ITS VOCATION, WHICH IS A NATION"S TRUE SECURITY.

IV A TIME OF PRORATION COMES TO EVERY NATION, WHEN UNFAITHFULNESS AND SELF-CONFIDENCE MEET WITH THEIR DESERTS IN CHASTISEMENT AND HUMILIATION.

APPLICATION. Greatness is best shown in

(1) subjection to the King of all, and

(2) service and help rendered to the feebler and less favored. T.

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

Yet - Thou shalt be like them in thy fall. Thou shalt lie - As unclean, despised, loathsome and under a curse. This is - This will be their end.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

To whom have you likened yourself so You, Pharaoh, to which of the trees of Eden have you likened yourself, who is as great as Assyria in glory and in greatness? Behold you have seen that I lowered him into the Grave, and you too will be lowered with the trees of Eden, with the other strong monarchs.

into the nether part of the earth Gehinnom.

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.