Ezekiel 32:2
"Son of man, take up a lament for Pharaoh king of Egypt and say to him: 'You are like a lion among the nations; you are like a monster in the seas. You thrash about in your rivers, churning up the waters with your feet and muddying the streams.'
Son of man
This phrase is a frequent designation for Ezekiel, used over 90 times in the book. In Hebrew, it is "ben adam," which emphasizes the prophet's humanity and his role as a representative of the people. It underscores the humility and frailty of man in contrast to the divine majesty of God. This title connects Ezekiel to the earthiness and mortality of humanity, reminding us of our dependence on God.

take up a lament
The Hebrew word for "lament" is "qinah," a type of mournful song or poem often used in funerals or to express deep sorrow. This indicates that the message Ezekiel is about to deliver is one of mourning and judgment. Laments were a common literary form in the ancient Near East, used to express grief over the fall of cities or nations. Here, it serves as a prophetic tool to convey the seriousness of God's impending judgment.

over Pharaoh king of Egypt
Pharaoh, the ruler of Egypt, represents not just a political leader but a symbol of worldly power and arrogance. Egypt was a significant power in the ancient world, often seen as a rival to Israel. Historically, Egypt had been both a refuge and a threat to Israel, and Pharaoh's downfall signifies the futility of relying on earthly powers instead of God.

and say to him
This directive from God to Ezekiel emphasizes the role of the prophet as a mouthpiece for divine communication. The phrase underscores the authority of the message, as it is not Ezekiel's own words but those given by God. It highlights the responsibility of the prophet to deliver God's message faithfully, regardless of its reception.

‘You compare yourself to a lion of the nations
The lion is a symbol of strength, power, and dominance. In the ancient Near East, lions were often associated with royalty and divine authority. Pharaoh's self-comparison to a lion suggests his pride and self-perception as a mighty ruler. However, this is contrasted with God's view, which sees through the facade of power to the reality of impending judgment.

but you are like a monster in the seas
The "monster" here is likely a reference to a crocodile or sea creature, symbolizing chaos and destruction. In Hebrew, the word "tannin" can refer to a dragon or sea monster, often associated with chaos in ancient mythology. This imagery contrasts Pharaoh's self-image with God's perspective, portraying him as a chaotic force that will be subdued. It serves as a reminder of God's sovereignty over all creation, including the forces of chaos.

Persons / Places / Events
1. Ezekiel
A prophet of God, called to deliver messages of judgment and hope to the Israelites during their Babylonian exile.

2. Pharaoh
The king of Egypt, representing the nation’s power and pride, often seen as an adversary to Israel.

3. Egypt
A powerful nation in biblical times, often symbolizing worldly power and opposition to God’s people.

4. Lament
A form of mourning or expression of grief, often used in prophetic literature to convey impending judgment.

5. Lion and Monster Imagery
Symbolic representations of power and chaos, used to describe Pharaoh’s perceived strength and actual destructive nature.
Teaching Points
Pride and Perception
Pharaoh’s self-comparison to a lion reflects human pride and self-deception. We must guard against overestimating our strength and position.

True Nature Revealed
Despite appearances, Pharaoh is likened to a chaotic sea monster. God sees beyond our facades to our true nature.

Consequences of Chaos
Pharaoh’s actions muddy the waters, symbolizing how prideful and chaotic leadership can lead to confusion and destruction.

God’s Sovereignty Over Nations
This passage reminds us that no earthly power is beyond God’s control and judgment.

Call to Humility
Recognizing our limitations and submitting to God’s authority is crucial for personal and communal peace.
Bible Study Questions
1. How does the imagery of a lion versus a sea monster in Ezekiel 32:2 reflect Pharaoh’s true nature and actions?

2. In what ways can pride lead to self-deception in our own lives, and how can we guard against it?

3. How does the concept of lament in this passage help us understand the seriousness of God’s judgment?

4. What are some modern-day "monsters" that muddy the waters of our spiritual lives, and how can we address them?

5. How can we apply the lesson of God’s sovereignty over nations to current global events and our personal lives?
Connections to Other Scriptures
Isaiah 30:7
Egypt is described as a "Rahab who sits still," highlighting its ineffectiveness despite its perceived power.

Jeremiah 46:7-8
Egypt is likened to a flood, emphasizing its pride and eventual downfall.

Revelation 13:1
The imagery of a beast rising from the sea can be connected to the chaotic and destructive nature of worldly powers opposed to God.
The Noxiousness of a Sinful NationJ.R. Thomson Ezekiel 32:2
God's Teaching in HistoryW. Clarkson Ezekiel 32:1-10
Judgment on a Proud KingJ.D. Davies Ezekiel 32:1-10
People
Elam, Ezekiel, Meshech, Pharaoh, Sidonians, Tubal
Places
Assyria, Babylon, Edom, Egypt, Elam, Meshech-Tubal, Tigris-Euphrates Region
Topics
Break, Burst, Bursts, Camest, Churning, Comest, Compared, Consider, Destruction, Dirty, Disturb, Dragon, Egypt, Flowings, Forth, Foul, Fouled, Fouledst, Grief, Gush, Hast, Lamentation, Lift, Liken, Likened, Lion, Making, Monster, Muddied, Muddying, Nations, Pharaoh, Raise, Render, Rivers, Sea-beast, Seas, Sending, Song, Streams, Thrashing, Thyself, Trouble, Troubled, Troubledst, Troubling, Wast, Waters, Whale, Whereas, Yet
Dictionary of Bible Themes
Ezekiel 32:1-10

     5366   king

Ezekiel 32:2-16

     5899   lament

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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