September 5

Ezekiel 28-31 (biblegateway.com)

Pride and Fall: The Sovereignty of God

Ezekiel 28–31 continues to emphasize God’s sovereignty and judgment over both individuals and nations. After lamenting the fall of Tyre and its pride in chapter 27, Ezekiel 28–31 expands the focus to the pride and judgment of both kings and nations, illustrating that arrogance and reliance on worldly power provoke God’s wrath.

Chapter 28 pronounces doom on the king of Tyre, highlighting his arrogance and self-exaltation as the root of his downfall, and extends judgment to the city itself. Chapter 29 turns to Egypt, portraying Pharaoh as a proud and boastful ruler whose defeat will demonstrate God’s power and vindicate His people. Chapter 30 warns Egypt and its allies of coming devastation, emphasizing that no human strength or military might can thwart God’s plans. Finally, chapter 31 uses the metaphor of a mighty cedar to describe Assyria’s rise and fall, showing that even the most powerful empires are ultimately under God’s control and subject to His judgment.

Ezekiel 28: Judgment on the Prince and King of Tyre

Ezekiel 28 presents the final oracle against Tyre, turning its focus from the city itself to its ruler and the spiritual pride behind his throne. This oracle against Tyre can be separated into two sections.

The first section (v. 1-10) addresses the human king of Tyre, likely Ethbaal III, who ruled during the late sixth century B.C. This king exalted himself as if he were a god, boasting in his wisdom, wealth, and military security. His heart was lifted up because of prosperity, and he claimed divine status while forgetting his mortality. Ezekiel rebukes this arrogance, reminding him that he was merely a man and not God, and that foreign invaders would bring him down with the sword. His downfall would expose his vulnerability, that wisdom and riches cannot save a proud ruler from the judgment of the Lord.

The second section (v. 11-19) shifts into a lament that goes beyond the human king, pointing to the spiritual power and pride at work behind him. The description echoes the imagery of Eden and the beauty of a perfect cherub, adorned with every precious stone and placed on the holy mountain of God. Yet this exalted being became corrupted by pride, violence, and rebellion. The imagery suggests that the king of Tyre’s arrogance mirrored Satan’s own fall, as both were lifted up by beauty and wisdom but cast down in disgrace. Just as God judged the cherub (v.14) who rebelled, He would judge Tyre’s king and city. The lament underscores the truth that pride, whether human or spiritual, always ends in ruin.

The word of the Lord came to Ezekiel concerning the prince of Tyre (v. 1), exposing the arrogance of its ruler, who exalted himself as divine. This leader, possibly identified as Ethbaal II or Ethbaal III (reigning around 585–573 B.C.), was only a mortal, though he claimed wisdom and divinity for himself. His heart, lifted up in pride, led him to say, “I am a god, I sit in the seat of the gods, in the heart of the seas” (v. 2). This was not a title conferred by others but the self-determined exaltation of his will to the level of deity.

The Lord immediately shattered his delusion, declaring, “you are but a man, and no god, though you make your heart like the heart of a god” (v. 2). The title “prince” (נָגִּיד, nāgîd), translated also as “ruler,” is significant, for it often described a leader anointed or raised to office (1 Sam. 9:16; 10:1; 1 Kgs. 1:35). It emphasized both position and accountability, underscoring that this ruler would answer for the spirit of pride that shaped his kingdom.

The Lord confronted him with piercing questions: “You are indeed wiser than Daniel? No secret is hidden from you?” (v. 3). These questions assumed a negative answer. The reference to Daniel most likely points to the prophet already renowned in Babylon for his surpassing wisdom and faithfulness. Unlike the arrogant prince of Tyre, Daniel acknowledged God as the sole source of wisdom, standing in stark contrast to the self-deception of this ruler.

The king’s wisdom, though real, was limited to trade and the accumulation of wealth. “By your wisdom and your understanding, you have made wealth for yourself, and have gathered gold and silver into your treasuries” (v. 4). His success in commerce exalted his heart. “By your great wisdom in your trade, you have increased your wealth, and your heart has become proud in your wealth” (v. 5). The very riches that he trusted in became his snare. What he viewed as proof of his greatness was instead the root of his downfall, for in relying on wealth and self-sufficiency, he failed to acknowledge the Lord, the true giver of all blessings.

Because the ruler of Tyre exalted himself as divine, the Lord declared that foreigners would rise up against him, striking him down and proving that his power, wealth, and influence could not save him (v. 6-7). These “foreigners,” described as the most ruthless of nations, refer to the Babylonians under Nebuchadnezzar, who would destroy the city and bring its ruler down to the “pit,” a symbol of mortal death and utter disgrace (v. 8; 26:7). The very pride that led him to trust in wealth, commerce, and alliances would now become the cause of his downfall, as God delivered him into the hands of an enemy force (v. 7-8).

At the height of his ruin, the folly of his arrogance would be exposed. The Lord asked, “Will you still say, ‘I am a god,’ in the presence of those who kill you, though you are but a man, and no god, in the hands of those who slay you?” (v. 9). In death, the emptiness of his divine claims would be made undeniable, for he would die not with honor but like the “uncircumcised” (v. 10), a phrase expressing contempt and humiliation, used of those whose bodies were left unburied and disgraced. In the end, the ruler’s boast of wisdom and power would vanish, reminding us that nations given to pride are often led by rulers who promise much but deliver nothing of eternal value.

The second part of the oracle (v. 11-19) employs highly poetic and symbolic language, portraying the king of Tyre in imagery that transcends ordinary human description. He is depicted as blameless at creation, dwelling in the Garden of Eden, adorned with nine precious stones like those on the high priest’s breastplate, and appointed as a guardian cherub with access to God’s holy mountain (v. 13-14). This imagery emphasizes his perfection, beauty, wisdom, and elevated position. Yet, despite his exalted status, pride and self-exaltation corrupted him, leading to rebellion and inevitable judgment (v. 15-17).

Ezekiel’s language creates a deliberate parallel between the human ruler’s arrogance and Satan’s rebellion. Just as Adam once stood as the crown of creation in Eden until sin was found in him, so the king of Tyre forfeited his elevated position through corruption. The imagery of cherubim, heavenly beings who guarded the sanctity of God’s presence, intensifies the description, suggesting the ruler’s exalted role and the depth of his fall. Some interpreters see in this account an allusion to Satan himself, a glorious being who fell from grace because of pride and rebellion (Isa. 14:12–17).

The meaning of this passage has been much debated. Some view the figures as purely metaphorical, using bold and exaggerated imagery to magnify the fall of Tyre’s king. Others regard it as allegory, where the king is indirectly compared to another figure such as Adam, a pagan deity, or Satan. Still others argue that Ezekiel drew from ancient Near Eastern mythological motifs familiar to Tyre, or from alternative traditions of the fall of humanity beyond Genesis. Church fathers often took the traditional view, understanding the lament as an allusion to the fall of Satan, which would have been assumed by Ezekiel’s audience and used here as a parallel to Tyre’s fall. Given the complexity of the imagery, it is difficult to insist upon one definitive interpretation, though the parallel between Satan’s fall and Tyre’s pride provides the most natural explanation of the passage’s force (New American Commentary - Ezekiel).

The section concludes with a vivid description of destruction. By the abundance of his trade and violence, the king profaned his sanctuaries, and God declared that fire would consume him. His downfall would leave him a horror to onlookers, and the nations that once admired him would be appalled. The lament closes by affirming the certainty of divine justice: “You have come to a dreadful end and shall be no more forever” (v. 18–19).

Following the oracles against Tyre, Ezekiel delivers a brief but significant prophecy against Sidon, Tyre’s sister city to the north. Located about twenty to twenty-five miles along the Mediterranean coast, Sidon shared close political and economic ties with Tyre and is frequently mentioned alongside it in Scripture (Jer. 27:3; 47:4; Joel 3:4).

More vulnerable to attack than Tyre, Sidon had a long history of conflict, enduring defeats under Assyrian kings such as Sennacherib and Esarhaddon, and by Ezekiel’s time, it had become a vassal to Nebuchadnezzar’s Babylon, suffering deportations of its people. Its notoriety also extended into Israel’s history, for Sidon was the homeland of Jezebel, daughter of Ethbaal, who married Ahab and reintroduced Baal worship into Israel, accelerating the Northern Kingdom’s moral and spiritual collapse (1 Kgs. 16:31-34). (New American Commentary - Ezekiel)

The oracle opens with God’s declaration, “Behold, I am against you” (v. 22), echoing earlier foreign-nation judgments and underscoring His concern for His glory and holiness. The judgment pronounced against Sidon includes plague, bloodshed, and the sword (v. 22-23), a triad of devastation Ezekiel has invoked elsewhere (6:11–12; 14:21). These disasters would demonstrate that Sidon’s downfall was not merely the result of geopolitical forces but the fulfillment of divine judgment. The purpose was twofold: first, to compel Sidon to acknowledge the sovereignty and righteousness of the Lord, and second, to remove its corrupting influence from Israel, which had long been ensnared by Phoenician idolatry and practices.

Yet the oracle does not end with judgment alone. The second section (v. 24-26) shifts to Israel, linking God’s discipline of Sidon with His restoration of His covenant people. The removal of Sidon’s hostility symbolized the broader removal of “briers and thorns” that tormented Israel (v. 24), foreshadowing the day when God would regather His people from the nations and return them to their land. There they would dwell securely, build houses, plant vineyards, and flourish under His protection (v. 26). This imagery of building and planting signified peace and stability, activities that only thrive when danger has been removed.

Historically, a partial fulfillment of this promise occurred during the postexilic return under Zerubbabel, Ezra, and Nehemiah, when remnants of Israel were restored to their homeland. However, the complete fulfillment awaits the future kingdom, when God will fully vindicate His holiness, gather His people in peace, and establish His covenant blessings under the reign of Christ. Thus, the oracle against Sidon, though brief, not only demonstrates God’s sovereignty over the nations but also ties the downfall of Israel’s enemies to the hope of her ultimate restoration.

Ezekiel 28 closes with a sobering reminder that pride leads to ruin. The prince of Tyre exalted himself as a god, trusting in wealth, wisdom, and power, but the Lord exposed him as nothing more than a man, subject to death and disgrace at the hands of foreign invaders. His arrogance reflected the spirit of his nation, and the judgment that fell on him also fell on Tyre as a whole.

Even the lament over the king of Tyre, with its imagery of beauty, privilege, and downfall, emphasizes how corruption and pride destroy what once seemed glorious. The chapter concludes with a word of hope for Israel: while Tyre and Sidon would face judgment, God promised to gather His people again, cleanse them from sin, and cause them to dwell securely in their land, where they would know Him as the Lord their God.

For us, Ezekiel 28 calls to mind the danger of self-sufficiency and pride. No amount of wealth, power, or influence can elevate a person above the authority of God. Human wisdom fails, kingdoms fall, and leaders are forgotten, but the Lord remains sovereign over history. The challenge is clear: to humble ourselves before God, to depend on Him rather than our own strength, and to trust in His promises of restoration. In a world that often exalts power and human achievement, this chapter reminds us that true security and glory are found only in the Lord.

Ezekiel 29: Judgment Against Egypt

The seventh and final nation Ezekiel prophesies against is Egypt, which receives a series of seven oracles directed against both the land and its Pharaoh. Each oracle begins with the formula, “The word of the Lord came to me,” and six of the seven oracles are dated. While most are presented in chronological order, 29:17, the second oracle, is placed later, likely to clarify or expand on the first oracle (29:1–16), specifying who would bring Egypt’s destruction.

Structurally, the oracles concerning Egypt (chapters 29-32) parallel the earlier foreign-nation prophecies (chapters 25–28) in scope but differ in emphasis. While Tyre’s judgment focused largely on economic pride, Egypt is targeted primarily for its military power and political influence, particularly its involvement in Judean affairs. At this time, Hophra reigned as Pharaoh (589–570 B.C.; Jer. 44:30), and his ambitions contributed to Zedekiah’s rebellion against Babylon. Egyptians were seen as a potential refuge for Judeans fleeing Babylonian rule, and Ezekiel condemns Egypt for opposing Babylon, which acted as the instrument of God’s judgment.

The oracles against Egypt highlight three key reasons for judgment: first, Egypt had historically enslaved the Israelites for four centuries; second, the nation was steeped in idolatry, worshiping numerous gods; and third, its wealth and power made it appear to be a desirable political ally. Egypt’s support for Judah was ultimately self-serving, and when its expectations were not met, it abandoned its promises, demonstrating a lack of faithfulness and dependence on God. In these chapters, Ezekiel presents Egypt as a cautionary example of human pride, idolatry, and reliance on military strength rather than divine authority.

Ezekiel’s first oracle against Egypt is dated to the tenth year, tenth month, twelfth day, nearly a year after the Babylonian siege of Jerusalem began (v. 1-2). At this time, Hophra (Apries) reigned as Pharaoh (589–570 B.C.). His promises of military support had enticed Judah to rebel against Babylon. Now, both Egypt and its king were singled out for judgment. The divine formula, “Behold, I am against you” (v. 3), recalls similar pronouncements against Tyre (28:22) and Sidon (26:3), reinforcing the theme of God’s sovereignty over nations that exalt themselves as gods.

Pharaoh is compared to a “monster” in the Nile—most likely a crocodile, though the term also evoked mythological chaos creatures familiar in the ancient Near East (v. 3). The Egyptians believed Pharaoh could control the Nile and defeat such beasts, yet God identifies Pharaoh himself as the monster, powerless before the Creator.

The Lord describes hauling the beast from the waters with “hooks” in its jaws, imagery that matches the traditional method of capturing crocodiles (v. 4). Like Tyre, pictured as a mighty ship about to sink (ch. 27), or the king of Tyre cast from Eden (ch. 28), Egypt too becomes a parable of divine judgment: God is the great hunter who subdues even the most formidable powers. Once dragged from the river, Pharaoh, the supposed master of the Nile, is abandoned in the wilderness, a place of certain death for a crocodile and for the fish clinging to it (v. 5). Instead of burial, the carcass becomes carrion for birds and beasts, a humiliating reversal that vividly illustrates the futility of Egypt’s pride. When Egypt’s downfall becomes reality, all will know that it was the hand of the Lord (v. 6a).

The second section (v. 6–9) highlights Egypt’s sin, describing them as a “staff of reed” for Israel (v. 6). Like a flimsy cane that splinters under pressure, Egypt’s promised support proved destructive rather than helpful. When Judah leaned on Egypt during the Babylonian siege (Jer. 37:4-8), Egypt abandoned them, leaving Jerusalem exposed. Ezekiel explains that those who relied on this broken reed had their shoulders torn and their legs cut (v. 7), a vivid metaphor of betrayal and ruin. Instead of providing stability, Egypt’s alliances inflicted harm, and God declared that Egypt would therefore face judgment by the sword, becoming a desolate wasteland (v. 8-9).

Two sins stand out as the cause of Egypt’s downfall. First was pride: Pharaoh boasted, “The Nile is mine; I made it” (v. 9). This arrogant claim echoes the self-exaltation of Tyre (28:2) and reflects Pharaoh Hophra’s inflated belief in his own invincibility. Second was Egypt’s seduction of Israel, luring them into false dependence on human power instead of trusting in the Lord. Pharaoh had pledged to help Judah against Nebuchadnezzar, but when the battle came, Egypt abandoned them like the brittle reed (v. 7). For this betrayal and arrogance, God promised to ruin the streams and turn Egypt into a land of desolation (v. 9).

Verses 10-12 of Ezekiel’s prophecy discuss the extent of God’s judgment on Egypt. The judgment extends from Migdol in the north to Aswan (Syene) in the south, bordering Cush (modern southern Egypt, Sudan, and northern Ethiopia), covering the entire land of Egypt. God decrees forty years of desolation, with their people scattered among the nations (v. 11-12). This period, echoing Israel’s forty years of wilderness wandering, symbolizes completeness and total humiliation. Just as God had judged His own people for their rebellion, so too would Egypt be scattered and stripped of power.

After forty years of desolation, God promised to restore Egypt, but the restoration would be limited: the nation would become a “lowly kingdom” (v. 13-14), never again rising to world power or being exalted above other nations. Egypt would no longer serve as a source of confidence for Israel but would remain a reminder of Israel’s sin in relying on human strength rather than trusting in God. This judgment illustrates the consequences of spiritual pride, which produces self-sufficiency, rebellion against God, and opposition to His purposes.

Ezekiel’s second prophecy against Egypt (v. 17-21) is the latest-dated oracle in the book, given in the twenty-seventh year, first month, first day. Though placed out of chronological order, it serves a logical purpose: having just announced Egypt’s coming judgment (v. 1-16), Ezekiel now identifies Nebuchadnezzar of Babylon as the agent of that judgment. The setting follows closely after the long and costly thirteen-year siege of Tyre (585–572 B.C.). Nebuchadnezzar’s army endured exhausting labor, described graphically as soldiers’ heads rubbed bare by helmets and shoulders chafed raw from carrying building materials, yet they gained little reward. Tyre surrendered, but its wealth had already been shipped away, leaving Babylon’s forces unpaid for their years of service (v. 18).

To remedy this, God declares that Egypt will become Nebuchadnezzar’s compensation: “I have given him Egypt as a reward for his efforts” (v. 19-20). Though prompted by Babylon’s economic need, the text frames the conquest as divine payment; Nebuchadnezzar’s campaign against Tyre and Egypt was ultimately “for Me” (v. 20). Historically, Babylon invaded Egypt in 568 B.C. (cf. Jer. 43–44; Josephus, Ant. 10.180–182), and the nation later fell under successive powers, including Persian (525 B.C.), Greek under Alexander (332 B.C.), and Roman (31 B.C.), demonstrating the far-reaching impact of God’s decree.

The prophecy closes with a note of hope for Israel. On the “day” of Egypt’s downfall, God would cause “a horn to sprout for Israel” (v. 21). In biblical imagery, a horn represents strength and power (1 Sam. 2:1; Ps. 132:17; Luke 1:69), and the use of “sprout” or “grow” signals a new beginning. This points to the rise of a leader of unusual strength and divine authority, ultimately fulfilled in the Messiah. Ezekiel’s references to the “Righteous Branch” throughout the prophets (Jer. 23:5-6; Isa. 4:2; 11:1-5; Zech. 3:8-10; 6:12-13) describe Him as the embodiment of righteousness, glory, wisdom, humility, and perfect priestly-kingly mediation. Christ fulfills this fivefold role as Israel’s Righteousness, Redeemer, Protector, Servant, and Priest-King (Rom. 3:22; 1 Cor. 1:30; Phil. 2:27; 1 Tim. 2:5; Heb. 7:25-28). (New American Commentary - Ezekiel).

Thus, Egypt’s subjugation by Nebuchadnezzar prefigures the ultimate triumph of God’s kingdom. The enemies of God are removed, the pride of nations humbled, and Israel’s restoration secured through the coming Messiah. God assures His prophet that he will speak boldly among the nations (v. 21), signaling that the sovereignty of God, the judgment of the proud, and the hope of Israel all converge in the divine plan fulfilled in Christ (New American Commentary).

Ezekiel 29 delivers a warning that no nation, ruler, or empire can escape God’s judgment. Egypt’s pride, like Pharaoh’s boast, “The Nile is mine, and I made it” (v. 3), mirrors the arrogance of all who claim self-sufficiency. Pride blinds leaders and people alike, deceiving them into thinking power, wealth, or influence makes them secure. But God declares that He Himself will break the pride of every nation and expose the emptiness of self-exaltation. Just as Egypt became a broken reed that failed those who trusted in it (v. 6–7), so every human system and leader who rejects God will ultimately collapse.

This passage confronts us directly: pride is not a small flaw; it is rebellion against the living God. To exalt oneself is to dethrone God in the heart. Proverbs 16:18 warns, “Pride goes before destruction, and a haughty spirit before a fall.” Ezekiel 29 proves this true. God humbles the mighty to show that He alone rules over history. Nations rise and fall at His command (Isaiah 40:15–17), and all authority is ultimately His (Romans 13:1).

The challenge to us is clear: we must repent of every trace of pride, stop trusting in human strength, and bow before the sovereignty of God. To resist Him is to invite ruin; to humble ourselves is to find mercy. Egypt’s downfall stands as a warning that God will not tolerate arrogance, whether in kings, nations, or in our own hearts.

Ezekiel 30: Judgment on Egypt and the Nations

Ezekiel 30 opens with an oracle that, unlike most of Ezekiel’s prophecies, is undated. It may have been delivered between January and April 587 B.C., though some scholars suggest it could be later (29:1; 30:20). This prophecy takes the form of a lament, stressing the certainty of Babylon’s judgment on Egypt and her allies. The passage begins with a familiar refrain, “Thus says the Lord,” a formula repeated four times throughout the chapter (v. 2, 6, 10, 13), dividing the message into distinct yet related sections.

The central theme here is the day of the Lord: “Alas for the day! For the day is near, the day of the Lord is near; it will be a day of clouds, a time of doom for the nations” (v. 2–3). In biblical usage, this phrase can describe both the ultimate, future day of judgment when God will reckon with all nations, and nearer, historical moments when God intervenes decisively in judgment. Both Israel and Judah had already experienced such “days of the Lord” through Babylon’s invasions. Here, the focus shifts outward: Egypt will now face her own “day,” as Nebuchadnezzar’s armies sweep southward.

This day of judgment would not only devastate Egypt but would also engulf her allies and mercenary forces, which often formed a key part of Egypt’s military strength (v. 4-9). Cush, to Egypt’s south (modern southern Egypt, Sudan, and northern Ethiopia), would tremble, fearing that Babylon’s sword might soon reach them (v. 4, 5, 9). Put (modern Libya), Lud (Lydia, on the western coast of Asia Minor), “all Arabia” (likely referring to mixed peoples or resident foreigners in Egypt), and Cub (Hebrew kuv, location uncertain but possibly another North African people group) would all be caught in the fallout of Egypt’s collapse (v. 5). Thus, Egypt’s downfall would ripple far beyond her borders, ensnaring both neighboring nations and those who had sought refuge within her territory.

Ezekiel next addressed the fate of Egypt’s allies living within her borders (v. 6–9). From Migdol in the north to Syene (Aswan) in the far south, the land would fall by the sword (v. 6). Once regarded as a pillar of stability and security in the region, Egypt would be reduced to a desolate ruin, standing among other devastated nations (v. 7). The cities of her allies would be demolished, offering no refuge to those who had relied on her strength (v. 8). In their downfall, they would be compelled to recognize the truth of God’s word: “Then they will know that I am the Lord” (v. 8).

The devastation of Egypt would not remain a local tragedy. News of her defeat would spread swiftly, carried by messengers in ships up the Nile to Cush (Nubia), Egypt’s southern neighbor. When the news reached Cush, anguish would seize them, for their supposed protector had collapsed (v. 9). They had long relied on Egypt as a buffer against eastern powers, but with Egypt shattered, they themselves were now exposed to attack.

In the third section of the prophecy, beginning in verse 10, Ezekiel emphasizes the means by which Egypt’s downfall will come. God had chosen Nebuchadnezzar and the Babylonians, described as the “most ruthless of nations” (v. 11), to execute His wrath. Babylon’s cruelty was well known; after King Zedekiah rebelled, Nebuchadnezzar forced him to watch the execution of his sons before blinding him (2 Kings 25:7). That same merciless power, which had already devastated Judah, would now turn against Egypt, striking down her people with the sword.

Ezekiel underscores that Babylon was not acting on its own, but as an instrument of divine judgment. Three times in verses 10–12, God declares, “I will,” showing that the true source of Egypt’s destruction is the Lord Himself. By “the hand of foreigners,” He would lay waste the land, underscoring Egypt’s humiliation at the hands of outsiders (v. 12). This judgment would include the drying up of the Nile (v. 12), a devastating blow to Egypt’s life and economy. Pharaohs had long boasted of their control over the Nile, claiming it as their creation and source of power. By drying it up, God would expose their arrogance and reveal that Egypt’s survival ultimately depended on Him alone.

In this fourth section of the prophecy (verses 13-19), Ezekiel lists the many cities of Egypt that would fall under judgment, showing the nation’s total collapse. He begins with Memphis, Egypt’s earliest capital and long a major religious center filled with temples. By announcing the destruction of its idols and images, God directly confronted Egypt’s spiritual pride and false religion. Even a Jewish colony had once settled there (Jer. 44:1).

Other prominent cities followed (v. 14-18). Pathros refers to Upper Egypt, sometimes standing for the whole land. Zoan (Tanis), in the Delta region, had been a royal residence. Thebes (No), once the capital of Upper Egypt and renowned for its wealth and temples, had already fallen to Assyria in 663 B.C., but revived, only to face God’s judgment again. Ezekiel declared that its “hordes” would be slaughtered, and its downfall was swift and devastating. Pelusium (Sin), the northeastern fortress near the Mediterranean, would writhe in agony when fire swept the land.

Ezekiel then names Heliopolis (On), the center of sun worship; Bubastis (Pi-beseth), known for its temples and once a capital city; and Tahpanhes, near the modern Suez Canal, where Pharaoh maintained a palace and where Jeremiah himself was brought after Gedaliah’s assassination (Jer. 43:7–9). By ending with Tahpanhes, the prophet emphasized that even the city most tied to Pharaoh’s rule would not escape.

By naming these eight key cities—north and south, religious and political—Ezekiel demonstrated that Egypt as a whole would be crushed. Its glory would be “covered with a cloud” (v. 18). Just as God once humbled Egypt to redeem Israel, so now He would dismantle her power again, showing Judah the futility of trusting in Egypt for deliverance.

The next prophecy (v. 20-26), dated in the eleventh year, in the first month, on the seventh day of the month, came about four months after Ezekiel’s first oracle against Egypt (29:1). This was shortly after Pharaoh Hophra’s failed attempt to intervene in Jerusalem’s defense (Jer. 37:4-7). Using the metaphor of a broken arm, Ezekiel announced Egypt’s military defeat. Pharaoh’s “arm,” symbolizing strength, had already been shattered in battle and would not be healed or splinted for recovery (v. 21). God Himself promised to break both arms, the already broken one and the whole one, leaving Egypt powerless to wield a sword (v. 22).

In contrast, God would strengthen the arms of Nebuchadnezzar, king of Babylon, so that he would strike Egypt with the Lord’s sword (v. 24). The imagery highlights the sovereignty of God over nations: while Pharaoh groaned like a mortally wounded man, Babylon would serve as God’s instrument of judgment (v. 25). Twice the prophecy stresses Egypt’s fate of dispersion among the nations (v. 23, 26), a fearful reversal of her once proud position.

Ezekiel’s message offered no hope in Egypt as an ally. The power Judah thought could deliver her had been decisively broken. Just as God had once displayed His mighty arm in the Exodus to overthrow Pharaoh, so now He lifted His hand again, this time to shatter Egypt’s strength forever.

Ezekiel 30 pronounces devastating judgment against Egypt and her allies, exposing how the downfall of one proud nation drags others into ruin. Egypt’s sin did not stay contained within her borders; rather, her corruption and arrogance poisoned those around her, and when God’s judgment fell, neighboring nations collapsed with her. This is the serious reality of sin: it is never private. When leaders rebel, their people suffer. When nations exalt themselves, alliances shatter. When individuals choose sin, families, churches, and communities feel the weight of the fallout.

This chapter confronts us with a hard truth: sin always leaves wreckage in its wake. Egypt’s pride and idolatry not only destroyed her but also brought chaos to those who trusted in her strength. In the same way, our sins, whether pride, greed, lust, or compromise, damage the lives of those closest to us. What we excuse as “personal choices” can devastate marriages, children, friendships, and entire churches. The “day of the Lord” against Egypt reminds us that God sees not only the sinner but also the harm their sin spreads to others.

The rebuke is clear: to persist in sin is selfish and destructive. It is a refusal to love God and a betrayal of the people He has placed in our care. As James warns, “Each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death” (James 1:14-15). The warning of Ezekiel 30 is not distant history but a present challenge; our pride, rebellion, and false trusts not only condemn us but also wound others. Therefore, we must repent quickly, humble ourselves before God, and guard against sins that spread devastation far beyond our own hearts.

Ezekiel 31: Pharaoh Compared to the Assyrian Tree

In the eleventh year, in the third month, on the first day, Ezekiel delivered another word against Egypt (v. 1). This prophecy came only a few weeks after the one in 30:20-26, while Pharaoh Hophra and his armies still trusted in their strength. Ezekiel addressed Pharaoh and his hordes with a rhetorical question: “Whom are you like in your greatness?” (v. 2). Egypt believed herself unmatched, yet the prophet pointed to Assyria as the true comparison.

Assyria, once a mighty empire, had stood like a cedar in Lebanon, towering above every other tree (v. 3). Its strength and height came from the abundant waters of the deep that nourished it (v. 4). The empire grew tall and beautiful, with branches that spread far and wide, providing shelter for nations, pictured as birds nesting in its boughs and beasts finding shade beneath it (v. 5-6). At the height of its power, Assyria dominated the region just as a lofty cedar overshadowed the forest.

The prophet’s description stresses Assyria’s unmatched splendor. Not even the other trees in Eden could rival it, for none were equal in beauty or majesty (v. 7-8). God Himself had made it beautiful, so that all the trees of Eden envied it (v. 9). This hyperbolic picture draws on the imagery of the garden of God to emphasize how far-reaching Assyria’s power had once been.

The lesson was clear: Egypt was not beyond comparison, nor beyond judgment. If mighty Assyria, greater in reach and more powerful in its day, had been brought down by Babylon, then Pharaoh and Egypt should not expect a different fate.

Because Assyria had exalted itself in arrogance, God pronounced judgment against it (v. 10). Like a towering cedar that stretched above all other trees, its height became its pride, as though its greatness came from itself rather than from God. This imagery would have been powerful to Ezekiel’s audience, since in the ancient Near East, the cedar was not only a symbol of majesty and strength but also connected with the myth of the cosmic tree, an immense tree uniting heaven, earth, and the underworld, offering shelter to birds and beasts alike. Assyria, like that cosmic cedar, had appeared invincible, its branches spreading far and wide, providing shade and protection to many nations. Yet the very loftiness of the tree became the reason for its downfall (The IVP Bible Background Commentary).

God delivered Assyria into the hands of “the mighty one of the nations” (v. 11), Babylon, ruthless and unstoppable, who cut it down like a lumberjack felling a great cedar (v. 12). History confirms this prophecy: Nineveh fell to Nabopolassar in 612 B.C., and the last remnants of Assyrian power were destroyed by his son Nebuchadnezzar in 609 B.C. at Haran. Those who had once flourished under Assyria’s branches, the nations and peoples who sought its shelter, were left exposed and scattered, forced to move on in search of survival (v. 12). The image is vivid: a once-mighty tree lying toppled, its branches broken, and all who dwelt in its shadow abandoning it.

Assyria’s fate became a warning to all who would follow its path. God declared that no other tree, however well-watered or exalted, should lift itself so high again (v. 14). Nations that boast in their strength will not ascend endlessly; they, too, will be brought down to Sheol, “the pit,” joining the multitudes of the dead (v. 14). For Egypt, the lesson was unmistakable: if Assyria, the great cosmic cedar of the ancient world, could be humbled and cast down, then Egypt’s own claims to enduring greatness would not save it. In the end, prideful empires, no matter how vast or glorious, are destined for judgment and the grave.

Ezekiel concludes the allegory of Assyria as a mighty cedar with a sobering reflection on its demise. The prophet shifts attention from Assyria’s physical grandeur to the scale of mourning at its fall. Just as the cedar towered above all the trees of the field, so its destruction elicited universal sorrow: Lebanon, the home of the cedars, was shrouded in gloom, and the nations that once lived in Assyria’s protective shade were shocked at its demise (v. 15-16).

The imagery of Sheol, the place of the dead, is introduced here as a precursor to the more extensive reflections in Ezekiel 32. Assyria’s fate is final; its life and power are extinguished, and it descends to the pit. This underscores the truth that no nation, however mighty, has permanence apart from God’s will. Pride leads to downfall, and even the most imposing powers will ultimately face death and judgment (v. 17-18).

Ezekiel brings the allegory full circle to Egypt, Assyria’s chief ally at the time of its fall. The rhetorical question of verse 2, “Who can be compared with you in majesty?” is now answered: Egypt, like Assyria, will suffer the same fate. She will be brought down to the earth like the trees of Eden, her end marked by shame and destruction, and her fall will be final, by the sword. Ezekiel repeats the subject of his prophecy for emphasis: this is Pharaoh and all his hordes (v. 2, 18).

Conclusion

Ezekiel 28–31 delivers a strong warning against pride, self-exaltation, and reliance on worldly power. Tyre, Egypt, and Assyria are portrayed as examples of nations that trusted in their wealth, military strength, and cunning rather than God. Tyre’s ruler, claiming wisdom and even divinity, exposes the deadly allure of arrogance and thinking oneself above judgment. Egypt’s pride in its alliances and military might shows that even the most secure nations can be brought low when they defy God. Assyria, once a cedar towering above all others, fell because it exulted in its own greatness, leaving the nations it once protected vulnerable and exposed. The lesson here is that no power, wealth, or influence can rival God’s sovereignty, and pride invites inevitable destruction.

The truth for us today is that pride is not only personal but communal. Our choices affect others, including leaders, communities, and even nations. Just as Egypt’s and Assyria’s arrogance brought devastation to allies and neighbors, our self-centered decisions can harm those around us. The sins of one can ripple outward, causing loss and suffering far beyond the individual.

These chapters challenge us to examine where pride, ambition, or reliance on worldly strength has replaced trust in God. Humble yourself before the Lord, recognizing that all wisdom, power, and security come from Him. Reject the temptation to elevate yourself or others above God’s authority, and pursue obedience, justice, and mercy. True security lies not in human alliances, status, or resources, but in God’s sovereign hand. Ezekiel calls us to learn from the ruins of the mighty: humility is the path to life, pride leads only to judgment.