Ezekiel 32:32
For I will spread My terror in the land of the living, so that Pharaoh and all his multitude will be laid to rest among the uncircumcised, with those slain by the sword, declares the Lord GOD."
For I spread terror in the land of the living
This phrase underscores the sovereignty and power of God over nations and peoples. The Hebrew root for "spread" is "פָּרַשׂ" (paras), which conveys the idea of scattering or dispersing. This action is not random but intentional, signifying God's deliberate intervention in human affairs. The "land of the living" refers to the realm of those who are alive, contrasting with the realm of the dead. Historically, this phrase can be seen as a warning to the nations surrounding Israel, emphasizing that God's judgment is not limited to His chosen people but extends to all who oppose His will. The terror mentioned here is a divine tool used to bring about repentance and recognition of God's ultimate authority.

he is laid to rest among the uncircumcised
The phrase "laid to rest" comes from the Hebrew "שָׁכַב" (shakab), meaning to lie down or to be buried. This indicates a finality, a conclusion to one's earthly journey. Being "among the uncircumcised" is significant in the Jewish context, as circumcision was a sign of the covenant between God and Israel. To be buried among the uncircumcised was a mark of disgrace and separation from God's covenant people. This reflects the fate of those who live in opposition to God, highlighting the spiritual consequences of rejecting His covenant.

with those slain by the sword
The imagery of being "slain by the sword" is a common biblical metaphor for divine judgment. The sword, in Hebrew "חֶרֶב" (chereb), often symbolizes war, destruction, and the execution of justice. This phrase serves as a reminder of the ultimate fate awaiting those who defy God. Historically, it reflects the reality of ancient Near Eastern warfare, where the sword was a primary instrument of battle. Scripturally, it underscores the seriousness of God's judgment and the certainty of its execution against those who persist in rebellion.

For I have spread their terror in the land of the living
This repetition of the initial phrase reinforces the message of divine judgment and the pervasive impact of God's actions. The use of "terror" again emphasizes the fear and awe that God's judgments inspire among the nations. It serves as a reminder that God's power is unmatched and His will is unassailable. The "land of the living" reiterates the scope of God's influence, affecting all who dwell on the earth. This serves as both a warning and a call to repentance, urging all to recognize and submit to God's sovereign rule.

Persons / Places / Events
1. Ezekiel
A prophet of God who ministered to the Israelites during their Babylonian exile. He conveyed God's messages of judgment and restoration.

2. Pharaoh
The ruler of Egypt, representing the nation that opposed God and His people. Pharaoh's downfall is a symbol of God's judgment against pride and rebellion.

3. The Uncircumcised
This term refers to those who are outside the covenant community of Israel, often symbolizing those who are spiritually dead or rebellious against God.

4. The Land of the Living
A metaphorical expression for the world of the living, contrasting with the realm of the dead. It emphasizes the impact of God's judgment on the living.

5. The Sword
A symbol of divine judgment and warfare, often used in the Bible to depict God's instrument of justice against nations and individuals.
Teaching Points
God's Sovereignty Over Nations
This passage reminds us that God is in control of all nations and rulers. No power is beyond His reach or judgment.

The Consequences of Pride
Pharaoh's downfall serves as a warning against pride and self-reliance. We are called to humble ourselves before God.

The Reality of Divine Judgment
The imagery of the sword and the uncircumcised highlights the seriousness of God's judgment. It calls us to live in reverence and obedience to God.

Hope in God's Justice
While the passage speaks of judgment, it also assures us that God will ultimately bring justice and righteousness to the world.

Living as Part of God's Covenant Community
The distinction between the circumcised and uncircumcised challenges us to examine our relationship with God and live as His covenant people.
Bible Study Questions
1. How does the judgment against Pharaoh in Ezekiel 32:32 reflect God's sovereignty over all nations?

2. In what ways can pride lead to downfall, as seen in the example of Pharaoh? How can we guard against pride in our own lives?

3. How does the imagery of the sword in this passage relate to other biblical depictions of divine judgment?

4. What does it mean to be part of God's covenant community today, and how can we live out this identity in our daily lives?

5. How can the themes of judgment and justice in Ezekiel 32:32 provide hope and encouragement in the face of injustice in the world?
Connections to Other Scriptures
Isaiah 14
This chapter also speaks of the downfall of a proud ruler, the king of Babylon, drawing a parallel to the judgment against Pharaoh.

Jeremiah 46
Jeremiah prophesies against Egypt, echoing the themes of judgment and the futility of opposing God's will.

Revelation 19
The imagery of divine judgment and the defeat of rebellious nations is mirrored in the apocalyptic visions of Revelation.
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
Affirmation, Along, Caused, Circumcision, Death, Declares, Fear, Hordes, Instilled, Killed, Laid, Lie, Midst, Multitude, Pharaoh, Pierced, Rest, Says, Slain, Sovereign, Spread, Sword, Terror, Though, Uncircumcised, Yet
Dictionary of Bible Themes
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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