Ezekiel 32:11

Eze 32:11 For thus saith the Lord GOD; The sword of the king of Babylon shall come upon thee.

Ver. 11. The sword of the King of Babylon.] Here is that delivered plainly which was before parabolically.

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.

32:11-12 The human agent of God’s wrath, the sword of the king of Babylon, was coming to shatter the power of Egypt once and for all. This would be an even greater destruction than at the time of the first Passover, when only the firstborn male humans and animals of Egypt died (Exod 12:29).

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

11. It is the king of Babylon who shall execute the Lord’s judgment upon 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.

For thus saith the Lord God, the sword of the king of Babylon shall come upon thee. Upon Pharaoh and his kingdom; having a commission and a direction from the Lord, and which would be the instrument of the destruction before threatened. The Targum is,

"those that slay with the sword of the king of Babylon shall come upon or against thee;''

his army, sword in hand.

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

See Eze 30:24,25.

Upon thee; both king and kingdom of Egypt.

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

11-15. It is now plainly stated that Nebuchadnezzar and the terrible Chaldeans shall work this destruction. (Compare Eze_28:7; Eze_29:11; Eze_29:19.) The waters shall now be “clear” (R.V.), and smooth as oil, no longer fouled (R.V., “troubled”) by the struggling crocodile (Eze_32:2), for all life shall be destroyed; then shall the Egyptians know who Jehovah is. (Compare Eze_30:26.)

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

Vers. 11-14. The sword of the King of Babylon, etc. The effects of Nebuchadnezzar"s invasion are now described in language which seems plain enough, but in which we may read between the lines an allusive reference to the previous symbolism. Thus in Ver. 13 we are thrown back upon the thought of the "troubled waters" of Ver. 2. The Nile was no longer to be troubled by the foot of beasts; the streams of justice were no longer to be defiled with a selfish corruption, but were to run smooth and calm, even as the "rivers of oil" which were the symbols of ethical blessedness. (Job_29:6; Deu_32:13) So Ewald and Keil, for once agreeing. The rule of Nebuchadnezzar was to be a righteous rule, in spite of its severity. I am unable, however, to follow these commentators further in seeing in the words a prediction of the Messianic kingdom. The Egyptians were to "know the Lord," as the other nations addressed by Ezekiel were to know him, as a righteous Judge, not as yet as a Deliverer. (Eze_28:26 Eze_29:21 Eze_30:26)

Vers. 11, 12. The sword the implement of Divine judgment.

The sword has been a mighty factor in human history. However peace and harmony may be the ideal state of human society, the chronicles of the past and the observation of the present concur to assure us that there are elements in man"s nature which will surely reveal themselves in hostility and in mutual ill will, in bloodshed, and in violent death. Nation rises against nation. The sword is drawn, and is only sheathed when one combatant is constrained to submit to the superior power of the other.

I THERE IS A SENSE IN WHICH THE SWORD OF THE MIGHTY CONQUEROR IS THE SWORD OF GOD HIMSELF. When the King of Babylon attacked the King of Egypt, there is no doubt he was actuated by motives of hostility, of personal ambition, perhaps of revenge. But for all this, and although he knew it not, he was the minister of God, was doing God"s work, executing God"s purposes. The Almighty can overrule the wrathful passions of men to bring about the objects he desires to compass.

II THE SWORD OF THE CONQUEROR IS THE SYMBOL OF SUPREME POWER. Men talk of submitting matters to the arbitrament of the sword, implying that there is no possibility of going behind and beyond this. In all earthly government physical force is the Ultimate resource; it may not be brought prominently forward, but it lies in the background, to be used when necessary. God"s power controls and rules the nations; he cannot be resisted. "The nations are as nothing before him; they are counted as less than nothing and vanity;" "Let not the rebellious exalt themselves!

III THE CONQUEROR"S SWORD IS THE EMBLEM OF THE EXECUTION OF DIVINE JUSTICE. We speak of the sword of the magistrate, as well as of the sword of the soldier: "He beareth not the sword in vain." There is certainly no allusion in this prophetic passage to judicial functions, if they are understood to be distinct from military operations. Yet in God"s hand the sword is not a weapon of violence, far less of injustice. He never smites vindictively, but always as a righteous Ruler and an impartial Judge. Even in warfare he is exercising a magisterial as well as a military office and power. His sword subdues the rebel, corrects the offender, and establishes the rule of justice, and brings about the purposes of equitable and happy peace. T.

Vers. 11-16. The downfall of one involves the downfall of many.

Every man is linked to society by organic ties. A king especially holds an important and responsible place. He is the key-stone of the arch. "No man liveth unto himself." He lifts others up or drags others down. He goes not to heaven, nor to hell, alone.

I WAR IS THE SCOURGE IN GOD"S HAND. "By the swords of the mighty will I cause thy multitudes to fall." Even the angry passions of men God utilizes for righteous purposes. However reluctant, the devil shall become his servant. Sin shall illustrate the splendors of his grace. His amazing power shall form and mould all things to his will. The cruel sword shall serve to establish the empire of universal peace.

II ONE MAN"S DESTRUCTION INCLUDES TEN THOUSAND OTHERS. Every man is, in greater measure or less, a moral magnet. The fall of a great commercial house brings down to ruin smaller enterprises. The bankruptcy of an employer of labor brings loss to all his servants. If the commander-in-chief falls in battle, the entire army is weakened. If a throne is overturned, all the inhabitants of the land suffer. We are bound each to each by manifold ties, and influence each other"s destiny. A sense of responsibility should lend dignity to all our words and actions.

III HUMAN DESTRUCTION IS MEASURED IN NATURE"S DESOLATION. "I will destroy all the beasts thereof from beside the great waters;" "The country shall be destitute of that whereof it was full." Under man"s care, cattle increase, and the fields become trebly fertile. But if the inhabitants are swept off by the sword, domestic cattle disappear, and wild beasts roam at large. The land, uncultivated, cannot maintain the flecks. Desolation spreads far and wide. Barrenness appears where formerly plenty smiled. The face of nature mourns in sympathy with ruined man.

IV THE KNOWLEDGE OF GOD IS WELL PURCHASED WITH THE LOSS OF ALL THINGS. "When I shall make the land of Egypt desolate, then shall they know that I am the Lord." All knowledge is power, but the knowledge of God is power of the highest kind; it is life. To know God is practical wisdom; it is the only path to safety, elevation, and honor. If the issue of suffering, loss, or defeat in battle be to gain the knowledge of God, then, however great the outlay, the reward is amply satisfying. To know God is the way to obtain likeness to God; and this is the supreme privilege of every man. This is wealth that is abiding, joy that is eternal: honor that never fades.

V SEVERE DISASTER BRINGS INTO VIEW THE UNITY OF THE HUMAN RACE. "The daughters of the nations shall lament her." The prosperity of a man or of a nation often excites envy. But distress awakens compassion. The sight of suffering moves into action the better part of human nature; it awakens the deepest feelings of the soul. In a time of great disaster, men forget their rivalries and hostilities, and, by their deeds, proclaim the oneness of the human family. Such sympathy in suffering has a benign and purifying influence on human nature. The night-dew is a preparation for higher fertility and beauty in the garden, both in nature and in the soul. D.

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 to speak to Pharaoh.

The sword of the king of Babylon will come against you

Here "sword" represents an army. AT: "The army of the king of Babylon will attack you" (See: Metonymy)

each warrior a terror of nations

The abstract noun "terror" can be stated as "terrifies" or "afraid." AT: "Each warrior terrifies the nations" or "each one of them makes the nations afraid" (See: Abstract Nouns)

will devastate the pride of Egypt

The abstract noun "pride" can be stated as "proud." AT: "will cause the Egyptians to no longer be proud" (See: Abstract Nouns)

destroy all of its multitudes

Here "all" is probably a generalization that refers to the killing of large numbers of soldiers, and perhaps other people also. AT: "kill a very large number of people who live in Egypt" (See: Hyperbole and Generalization)

translationWords

Lord Yahweh

sword

king

Babylon

terror

nation

devastate

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.