Ezekiel 32:28
But you too will be shattered and lie down among the uncircumcised, with those slain by the sword.
But you too will be shattered
This phrase speaks directly to the inevitability of judgment. The Hebrew root for "shattered" is "שָׁבַר" (shabar), which conveys a sense of being broken or destroyed. In the context of Ezekiel, this is a prophetic declaration against Egypt, symbolizing the downfall of a once-mighty nation. Historically, Egypt was a powerful empire, often seen as invincible. However, this verse serves as a reminder that no earthly power can withstand the judgment of God. The shattering is not just physical but also spiritual, indicating a complete humbling before the sovereignty of the Almighty.

and will lie down
The phrase "lie down" suggests a state of rest or death. In Hebrew, "שָׁכַב" (shakab) is often used to describe lying down in death or defeat. This imagery is consistent with the fate of those who oppose God. It is a stark reminder that all who rise against the Lord will ultimately find themselves in a position of submission. The historical context here is significant, as it reflects the fate of nations that have opposed Israel and, by extension, God’s divine plan. This serves as a warning to all generations about the consequences of pride and rebellion.

with the uncircumcised
In the Hebrew context, "uncircumcised" (עָרֵל, arel) refers to those who are outside the covenant community of Israel. It symbolizes spiritual impurity and separation from God. In Ezekiel's time, being uncircumcised was synonymous with being pagan or heathen. This phrase indicates that Egypt, despite its grandeur, will share the same fate as those who do not know God. It underscores the theme of divine justice, where earthly status or power holds no weight in the face of God’s righteous judgment. This serves as a powerful reminder of the importance of being in covenant with God.

with those slain by the sword
The imagery of being "slain by the sword" is a common biblical metaphor for divine judgment and warfare. The Hebrew word for "sword" is "חֶרֶב" (chereb), often used in contexts of battle and execution of justice. This phrase highlights the violent and decisive nature of God’s judgment. Historically, the sword was a primary instrument of warfare, symbolizing the ultimate defeat. In the prophetic literature, it often represents God’s instrument of judgment against nations. This serves as a sobering reminder of the seriousness of sin and the certainty of divine retribution for those who oppose God’s will.

Persons / Places / Events
1. Ezekiel
A prophet of God who ministered to the Israelites during their Babylonian exile. He is known for his vivid visions and symbolic actions.

2. Egypt
The nation being addressed in this chapter. Egypt was a powerful kingdom often at odds with Israel and Judah, and it is being judged by God for its pride and idolatry.

3. The Uncircumcised
This term refers to those who are not part of the covenant community of Israel. In this context, it symbolizes those who are outside of God's favor and protection.

4. The Slain by the Sword
This phrase indicates those who have died in battle, often as a result of divine judgment.

5. Babylonian Exile
The period during which the Israelites were taken captive by Babylon, a time of significant prophetic activity and reflection on God's judgment and promises.
Teaching Points
The Consequences of Pride
Just as Egypt was judged for its arrogance, we must guard against pride in our own lives, recognizing that all power and success come from God.

The Reality of Divine Judgment
God's judgment is real and inevitable for those who oppose Him. This should motivate us to live righteously and share the gospel with others.

The Importance of Covenant Relationship
Being part of God's covenant community offers protection and blessing. We should value our relationship with God and live in obedience to His commands.

The Transience of Earthly Power
Earthly kingdoms and powers are temporary. Our ultimate allegiance should be to God's eternal kingdom.

Hope in God's Sovereignty
Even in judgment, God is sovereign and His purposes are ultimately for the good of His people. We can trust Him in all circumstances.
Bible Study Questions
1. How does the judgment of Egypt in Ezekiel 32:28 reflect God's attitude towards pride and self-reliance?

2. In what ways can we see the theme of divine judgment in other parts of the Bible, and how should this influence our daily lives?

3. What does it mean to be part of God's covenant community today, and how can we ensure we are living in accordance with His will?

4. How can the downfall of powerful nations in the Bible serve as a warning to us about the dangers of placing our trust in worldly power?

5. How does understanding God's sovereignty in judgment and history provide comfort and hope in our current world situation?
Connections to Other Scriptures
Isaiah 14
This chapter also speaks of the downfall of a proud nation, Babylon, and its king, drawing parallels to the judgment pronounced on Egypt in Ezekiel 32.

Jeremiah 46
Jeremiah prophesies against Egypt, echoing the themes of judgment and destruction found in Ezekiel 32.

Revelation 18
The fall of Babylon in Revelation mirrors the judgment against Egypt, symbolizing the ultimate defeat of worldly powers opposed to God.
A Vision of the Unseen WorldW. Clarkson Ezekiel 32:17-32
Companionship in WoeJ.D. Davies Ezekiel 32:17-32
The Gathering of the Guilty Nations in HadesJ.R. Thomson Ezekiel 32:17-32
People
Elam, Ezekiel, Meshech, Pharaoh, Sidonians, Tubal
Places
Assyria, Babylon, Edom, Egypt, Elam, Meshech-Tubal, Tigris-Euphrates Region
Topics
Bed, Broken, Circumcision, Death, Killed, Lie, Midst, Pharaoh, Pierced, Rest, Slain, Sword, Uncircumcised, Yea, Yes
Dictionary of Bible Themes
Ezekiel 32:28

     5801   brokenness

Ezekiel 32:17-32

     9110   after-life

Ezekiel 32:24-32

     6260   uncircumcised

Library
How the Preacher, when He Has Accomplished all Aright, Should Return to Himself, Lest Either his Life or his Preaching Lift Him Up.
But since often, when preaching is abundantly poured forth in fitting ways, the mind of the speaker is elevated in itself by a hidden delight in self-display, great care is needed that he may gnaw himself with the laceration of fear, lest he who recalls the diseases of others to health by remedies should himself swell through neglect of his own health; lest in helping others he desert himself, lest in lifting up others he fall. For to some the greatness of their virtue has often been the occasion
Leo the Great—Writings of Leo the Great

The Second Coming of Christ.
^A Matt. XXIV. 29-51; ^B Mark XIII. 24-37; ^C Luke XXI. 25-36. ^b 24 But in those days, ^a immediately after the { ^b that} ^a tribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at II. Pet.
J. W. McGarvey—The Four-Fold Gospel

Epistle cxxii. To Rechared, King of the visigoths .
To Rechared, King of the Visigoths [82] . Gregory to Rechared, &c. I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps. lxxvi. 11 [83]
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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