EZEKIEL The LORD’s Judgment & Restoration Bible Study 2020/2021; Tuesdays, 12:00-1:00 p.m. by Zoom Class #26, March 30, 2021 The Conscience of Kings Ezekiel 28:1-10; 28:11-19; 29:1-16; 29:17-21; 30:20-26; 31:1-18; 32:1-16 Notes, observations, and questions on Ezekiel 30:20-26 Breaking the arms of Pharaoh 1. Ezekiel has already announced the imminent devastation of the land of Egypt. Now the agent of that divine judgment is introduced. While not explicitly named, it’s Nebuchadnezzar, king of Babylon. 2. This oracle is dated to April 29, 587 BC. It represents a response to Pharaoh Hophra’s interference in Nebuchadnezzar’s siege of Jerusalem (v 20). 3. The key word is obviously “arm/arms,”(v 21) which appears six times in this short text. Pharaoh Hophra was known by the title, “Possessor of a Strong Arm.” But Yahweh will break the mighty king’s arms. 4. In vv 22-23, the verbs shift from the past tense to the future as Egypt’s imminent defeat is announced. Nebuchadnezzar will wield Yahweh’s arms—his divine sword (v 24). In the end Yahweh’s purposes will have been served: even the Egyptians will acknowledge him. 5. Theological implications a. The arms of the strongest nation in the world crumble before God’s mighty power— then and now. b. While the battle is waged on earth, the main battle is a spiritual one being played out in the heavenly plane. The gods of Egypt will be humbled in this great cosmic battle. Yahweh will prevail. His will shall be done on earth as it is in heaven. Notes, observations, and questions on Ezekiel 31:1-18 The Doom of the Pharaonic Tree 1. This passage details Ezekiel’s fifth oracle against Egypt. The oracle divides into three parts: a poetic allegory of the magnificent cosmic tree (vv 2b-9), an announcement of judgment concerning the cosmic tree (vv 10-14), and an announcement of the descent of the cosmic tree to Sheol (vv 15-18). 2. vv 1-9, the preamble and the allegory of the Pharaonic tree a. The date of this oracle is June 21, 587 BC, two months after the previous oracle in 30:20. b. The prophecy is prefaced with a command to Ezekiel to speak to Pharaoh and his pride (v 2). c. In vv 3-6, the answer to the question, “To what do you compare in your greatness?,” is immediate. It’s Assyria. No standard would have been more suitable than Assyria for comparison to Egypt. That great “cedar” had been felled within their lifetime. (1) The description of Assyria as a cedar in Lebanon is remarkable. It was a grand symbol of majesty, and the cedar was valued for the construction of palaces and temples. (2) A fantastic tree is described in vv 3c-9. It has beautiful branches, giving protective shade, towering high. Egypt and Assyria compare in these attributes. (3) Ezekiel then expands on the “beautiful branch) in vv 7-9, and its incomparable beauty evokes images of Eden in Gen 2:9. 3. vv 10-14, the judgment of the Pharaonic tree a. Suddenly, without warning, Ezekiel jolts us with a radical reinterpretation of the scene. This cedar is not to be admired but condemned. The purpose of the hymn of praise in vv 1-9 was not to entertain but to prepare the stage for the divine woodcutter. b. Instead of giving Yahweh credit and praise for its magnificence, the cedar takes pride itself. c. God’s judgment on this hubris is announced in v 11. An agent of God’s arm will punish Egypt in a manner commensurate with its arrogance. (1) God declares that Pharaoh will be handed over to a “ram of nations” (the literal translation). This “ram” is Nebuchadnezzar, the emperor over many nations. d. Now the actions of others against the tree come into focus (vv 12-14). The last line of v 14 functions to correct all who are tempted in their greatness to forget their mortal humanity. The sentence for the proud is simple: death. 4. vv 15-18, the demise of the Pharaonic tree a. We hear now the final phase of the great tree’s fall. b. The theme of mourning is introduced in v 15. The nations stand in horror at the tree’s destruction. c. The tree arrives in Sheol, where all are equally under the same judgment of God. d. So Pharaoh will come under God’s judgment. He will be consigned in Sheol to a place among the uncircumcised and the criminal victims of the sword. e. With this prophecy, Ezekiel’s fellow exiles’ hopes in all Egyptian enterprises against the Babylonians in Judah are dashed. 5. Theological implications a. Once more, this passage emphasizes that God is the Sovereign Lord over all history. Like the exiles in Babylon, the Church must find its confidence in God alone and not in the powers of the world. b. Pride in human accomplishments draws the fury of God. This goes for those in the Church, especially in leaders who gloat over their influence or achievements. Notes, observations, and questions on Ezekiel 32:1-16 The Doom of the Pharaonic Monster 1. vv 1-2, the delusion of the monster a. This oracle’s date is March 3, 585 BC, about two years later than the previous oracle against Egypt in 31:1. This places this prophetic utterance two months after Ezekiel had received word that Jerusalem had fallen to Babylon (33:21). b. The central issue of the oracle is that Pharaoh views himself as a lion. The lion was long a symbol of royalty. c. But in the view of Ezekiel, Pharaoh is more like a sea monster than a lion. 2. vv 3-10, the capture and slaughter of the monster a. Yahweh will capture the animal, accomplished in the company of many nations. b. God will then hurl the monster out into the open field. The monster will quickly die. c. Yahweh will scatter the remains of the monster’s body all over the land. d. The LORD will turn out the lights on the monster. With his death, darkness will strike the whole land of Egypt. e. Yahweh will impose great fear on all who witness the monster’s fall. 3. vv 11-16, the lesson of the monster a. As Yahweh’s agent of the sword, the Babylonians will strike Egypt. The Egyptian pride will be defeated. b. Yahweh will cause the pride to fall, even to the death of livestock. The muddy waters will then run beautifully and cleanly. c. The punishment of Egypt will result in the universal acknowledgement of Yahweh’s person and involvement in human affairs. d. The oracle ends with a lament. God pounds the final nail into Egypt’s coffin. 4. Theological implications a. The oracle, like many others, warns us against pride in which we celebrate our own magnificence. Humans who image themselves as noble masters of their own destiny are monsters in the eyes of God. b. This affirms that God is the Lord not only of individuals but also of history. .