Ezekiel 32:21
Mighty chiefs will speak from the midst of Sheol about Egypt and her allies: 'They have come down and lie with the uncircumcised, with those slain by the sword.'
Mighty chiefs will speak from the midst of Sheol
In ancient Near Eastern thought, Sheol is often depicted as the realm of the dead, a shadowy place where departed spirits reside. The "mighty chiefs" refer to powerful leaders or warriors who have died and are now in Sheol. This imagery suggests that even in death, these leaders retain a form of consciousness and can communicate. The concept of Sheol is consistent with other Old Testament references, such as in Isaiah 14:9-11, where the dead are portrayed as aware of new arrivals. Theologically, this passage underscores the idea that earthly power and might do not prevent one from facing judgment after death.

about Egypt and her allies:
Egypt, a significant power in the ancient world, often found itself in conflict with Israel and other nations. The mention of Egypt and her allies indicates a coalition of nations that opposed God's people. Historically, Egypt was known for its alliances with various nations, including those in the Levant and Africa. This passage reflects the broader biblical theme of God's judgment against nations that oppose His will, as seen in the prophecies against Egypt in Ezekiel 29-32. The alliances mentioned here could include nations like Cush, Put, and Lud, which are often associated with Egypt in biblical texts.

‘They have come down and lie with the uncircumcised,
The phrase "come down" signifies descent into Sheol, emphasizing the finality of death. "Lie with the uncircumcised" is a derogatory term used in the Old Testament to describe those outside the covenant community of Israel. Circumcision was a sign of the covenant between God and Abraham's descendants (Genesis 17:10-14). Thus, being uncircumcised symbolized being outside of God's covenant and favor. This phrase highlights the shame and dishonor of Egypt and her allies, as they are grouped with those who are not part of God's chosen people, reflecting their spiritual and moral state.

with those slain by the sword.’
Being "slain by the sword" indicates a violent death, often seen as a form of divine judgment in the Old Testament. This phrase suggests that Egypt and her allies met their end through warfare, a common fate for nations that opposed God's purposes. The imagery of the sword is frequently used in prophetic literature to symbolize God's instrument of judgment (Jeremiah 25:31; Ezekiel 21:3-5). This serves as a warning to all nations that defy God's authority, reinforcing the theme of divine retribution and the ultimate futility of opposing God's will.

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. Sheol
In Hebrew thought, Sheol is the realm of the dead, a place where the departed spirits reside. It is often depicted as a shadowy existence.

3. Mighty Leaders
These are the powerful rulers and warriors who have died and are now in Sheol. They are depicted as speaking about Egypt's downfall.

4. Egypt
A powerful nation often in conflict with Israel. In this context, Egypt is being judged for its pride and alliances against God's people.

5. The Uncircumcised
This term refers to those who are not part of the covenant community of Israel, often symbolizing those outside of God's favor or protection.
Teaching Points
The Reality of Judgment
God's judgment is real and inevitable for those who oppose Him. Just as Egypt faced consequences for its actions, so will all nations and individuals who reject God's authority.

The Futility of Earthly Power
Earthly power and alliances cannot save us from God's judgment. True security is found only in a relationship with God.

The Importance of Covenant Relationship
Being part of God's covenant community is crucial. The "uncircumcised" symbolize those outside of God's promises, reminding us of the importance of faith and obedience.

The Finality of Death
Death is the great equalizer, bringing both the mighty and the humble to the same end. This should prompt us to live with an eternal perspective.

The Call to Repentance
God's warnings are an invitation to repentance. We must heed His call and turn from our ways to avoid the fate of those judged in Sheol.
Bible Study Questions
1. How does the depiction of Sheol in Ezekiel 32:21 challenge or affirm your understanding of the afterlife?

2. In what ways does the judgment of Egypt serve as a warning for nations and individuals today?

3. How can we ensure that we are part of God's covenant community and not among the "uncircumcised"?

4. What are some modern-day "alliances" or sources of power that people rely on instead of God, and how can we avoid these pitfalls?

5. Reflect on a time when you experienced God's call to repentance. How did you respond, and what changes did it bring about in your life?
Connections to Other Scriptures
Isaiah 14
This chapter also describes the fall of a proud nation and its leaders, drawing a parallel to the judgment and humiliation of those who oppose God.

Revelation 20
The imagery of Sheol and the final judgment connects to the New Testament depiction of the ultimate fate of nations and individuals who reject God.

Psalm 49
This Psalm speaks about the fate of the wicked and the reality of death, echoing the themes of judgment and the futility of earthly power.
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
Allies, Beautiful, Chiefs, Circumcision, Egypt, Gods, Grave, Hell, Helped, Helpers, Killed, Lain, Leaders, Lie, Midst, Mighty, Nether-world, Ones, Pierced, Rest, Sheol, Slain, Speak, Strong, Sword, Uncircumcised, Underworld
Dictionary of Bible Themes
Ezekiel 32:21

     6260   uncircumcised

Ezekiel 32:17-32

     9110   after-life

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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