September 6

Ezekiel 32-34 (biblegateway.com)

From Lament to Shepherd: God’s Judgment and Promise

After God’s pronouncements against Egypt and other nations in chapters 28–31, Ezekiel 32–34 shifts to funeral laments for Egypt’s downfall. This is followed by a sharp rebuke of Israel’s failed leaders and a promise of God’s own shepherding care for His people.

Ezekiel 32 concludes the series of prophecies against Egypt with a lament, portraying the once-mighty nation as destined for the grave along with other fallen empires. These vivid images remind the reader that no earthly power, however strong, can stand against the Lord’s judgment. In contrast, Ezekiel 33 returns focus to Israel, emphasizing Ezekiel’s role as a watchman, responsible for warning the people of coming judgment. The fall of Jerusalem confirms his message, proving that God’s word cannot be ignored. Then, in Ezekiel 34, God condemns the shepherds of Israel, the leaders who exploited rather than cared for the flock. Yet hope breaks through, as God promises to shepherd His people Himself, gathering them, healing them, and ultimately setting over them a true shepherd from the line of David, pointing ahead to Christ.

Ezekiel 32: A Lament for Pharaoh and Egypt

This prophecy is dated to the twelfth year, twelfth month, and first day, about two months after the exiles in Babylon had received word of Jerusalem’s fall. The sequence of Ezekiel’s book is broken here to keep the oracles against the nations together, but the historical timing is significant. With Jerusalem already destroyed, the spotlight now falls on Egypt, whose downfall was just as certain.

Ezekiel was commanded to raise a lament over Pharaoh Hophra (v. 1-2). A lament is a funeral dirge, typically sung for the dead, and Ezekiel often employed this form in his prophetic messages against the nations. Ezekiel had already composed laments for Judah, for Tyre, and for the king of Tyre; now it was Pharaoh’s turn.

Egypt is compared to a lion among the nations. This was a view Egypt had of itself, but it was a self-delusion. Ezekiel instead likens Pharaoh to a sea monster in the waters (v. 2), a crocodile thrashing in the Nile, stirring up mud and disorder. This was the same designation used in 29:3 to describe Pharaoh Hophra. The imagery draws on both natural and mythological associations. In the ancient Near Eastern world, such monsters symbolized chaos, rebellion, and opposition to divine order. Before God, Pharaoh was not the majestic ruler he claimed to be, but a destructive beast spreading turmoil among the nations. In short, Egypt saw herself as powerful and untouchable, but Yahweh exposed her pride as delusion. Pharaoh’s imagined strength was nothing before the sovereign Lord, who would soon drag him down, just as one hunts a lion or captures a crocodile.

Ezekiel describes Pharaoh’s downfall with vivid, almost mythological imagery. If Pharaoh is like a crocodile thrashing in the Nile, then God will lead the nations in a great crocodile hunt, casting His net over him and dragging him from the waters (v. 3). To the Egyptians, the Pharaoh was the one who could conquer the crocodile, yet here he became the captured beast, powerless, humiliated, and left as food for birds and beasts (v. 4). Flesh and blood would fill the mountains and the valleys (v. 5). This gruesome picture highlights how Pharaoh’s pride will be shattered, and his power broken.

The imagery then intensifies. God declares that the land will be drenched with Egypt’s blood (v. 6), echoing the plagues of the Exodus, particularly the first plague when the Nile turned to blood (Ex. 7:20-24). Now, however, the blood comes not from rivers but from the slain themselves. God also promises to darken the sun, moon, and stars (v. 7-8), recalling the ninth plague of darkness (Ex. 10:21-29). These cosmic signs depict creation itself unraveling as Pharaoh falls, the undoing of order, and a return to chaos. Pharaoh's judgment would be part of the eschatological Day of the Lord. He will be snuffed out or extinguished like a shining star (v. 7-8)

The theological point is clear: God is the Divine Warrior, sovereign over creation and history. The judgment of Pharaoh reveals His holiness to the nations. If mighty Egypt, long seen as untouchable, can fall, then no nation is secure apart from God’s rule. As surrounding kings tremble in horror (v. 9-10), they are confronted with the reality that God alone establishes or destroys kingdoms.

After painting Pharaoh’s downfall with cosmic imagery (v. 3-10), Ezekiel shifts to literal terms. The Lord announces that “the sword of the king of Babylon will come against you” (v. 11). Once again, Babylon is the instrument of God’s judgment, wielding what is ultimately the sword of the Lord. Egypt’s armies and multitudes would be struck down, her pride shattered, and her cattle along the Nile destroyed (v. 12-13). The devastation would reach from people to livestock, undoing the rhythms of daily life.

Ezekiel then returns to the imagery of the Nile. Pharaoh had “muddied the waters" (v. 2), but with Egypt’s defeat and depopulation, the waters would run smoothly again. With neither human nor animal to disturb the water, it would flow smoothly “like oil” (v. 14). What once symbolized Pharaoh’s disruptive arrogance would be stilled, a sign of judgment and desolation rather than prosperity.

The section closes with the surrounding nations lifting a lament over Egypt (v. 15-16). Just as hired mourners chant dirges at a funeral, so neighboring peoples would chant over the fall of mighty Egypt. The once-proud empire would now become the subject of sorrow, fear, and scorn. Furthermore, because of God's judgment on Egypt, everyone would now know that He is the true God (v. 15).

Ezekiel’s final prophecy against Egypt was delivered in the twelfth year, on the fifteenth day of the month, just two weeks after his preceding oracle (v. 17). The focus of this message was Egypt’s demise, along with her political allies, referred to as “the daughters of mighty nations,” to Sheol (v. 18). Though highly poetic, Ezekiel’s imagery emphasizes that once death comes, destiny is fixed, and there is no opportunity to alter one’s fate. Egypt’s place in the grave was already determined.

Pharaoh and his people were scorned for their pride. The rhetorical question, “Are you more favored than others? Go down and be laid among the uncircumcised” (v. 19), underscores the depth of Egypt’s shame. The repeated phrase “the uncircumcised” (used ten times in chapter 32) signals a death marked by defeat, dishonor, and subjugation at the hands of enemies. Egypt’s military might, once a source of pride, would now be humbled as her forces joined the ranks of defeated nations in Sheol.

This oracle also frames Egypt’s judgment historically. The nations listed alongside her in Sheol (v. 21–22) had already suffered devastation. Assyria, for example, likely refers to the empire’s final defeat at Carchemish, where Nebuchadnezzar decisively crushed the armies of Egypt and Assyria. Ezekiel’s imagery thus portrays the ultimate fate of the proud and powerful: all are equal in death, and all are subject to God’s sovereign justice.

Verses 24-31 portray the nations consigned to Sheol alongside Egypt as a warning of God’s judgment. Among them is Elam, east of Babylon, a once-warlike nation whose fallen warriors now lie in the grave (v. 24-25). Meshech and Tubal, located in the northern regions of modern Turkey, are included with these defeated nations, and their former might be extinguished (v. 26-28). Edom, with her kings and princes, joins the ranks of the vanquished, as do the princes of the north and the Sidonians, representing northern and maritime powers (v. 29-30).

Ezekiel emphasizes that all these nations, once proud and feared, share the same fate in death: they lie among the uncircumcised, those who have been defeated by the sword (v. 30). This poetic imagery underscores the universality of God’s judgment, showing that no nation or ruler can escape His authority, and it sets the stage for Pharaoh’s downfall, demonstrating that pride, power, and military strength offer no protection against God’s righteous decree.

Ezekiel 32 confronts us with the inevitability of divine judgment, showing that pride, self-exaltation, and reliance on human strength lead to defeat and shame. Egypt’s military power, wealth, and cultural prestige could not prevent its descent into Sheol alongside other vanquished nations. Like a lion and a dragon brought low, Egypt joined the ranks of the defeated, underscoring that no kingdom, no matter how powerful or feared, can escape God’s authority.

The vivid imagery of blood, darkness, and the grave highlights the seriousness of rebellion against the Lord. For us, this is a sobering reminder that human strength, status, and glory are fleeting, but God’s rule is eternal. The challenge is to live humbly before Him, trust His power rather than our own, and acknowledge that He alone holds authority over life, death, and eternity.

Ezekiel 33: The Watchman and the Call to Repentance

This last major division of the book (chaps. 33-48) focuses on the restoration of Israel’s blessing. Israel would be judged for her sin (chaps. 1-24) as would the surrounding nations (chaps. 25-32). But Israel will not remain under judgment forever. God had set her apart as His special people, and He will fulfill His promises to her (chaps. 33-48).

This part of the book begins by reiterating Ezekiel’s call to be a watchman. A watchman is appointed as a lookout for the community. God previously appointed Ezekiel to be a watchman warning the nation of coming judgment (see 3:17–21). However, here, God appointed him to be a watchman again, but this time to preach a message of hope. More warnings will come, but these are part of the larger picture of hope. We must pay attention to both aspects of Ezekiel’s message: warning and promise. Those who persist in rebelling against God should take warning. Those faithful to God should find encouragement and hope.

Chapter 33 can be divided into three sections: (1) warning to heed the watchman (v. 1-9), (2) exhortation to turn from evil (v. 10-20), and (3) Jerusalem’s fall and Israel’s failure to heed (v. 21-33).

In the first section (verses 1–9), God commands that a man be appointed as a watchman over the people, responsible for warning them of impending judgment. When the watchman sees the sword coming upon the land, he must blow the trumpet and alert the people (v. 3).

If anyone hears the sound but ignores it and the sword comes and takes him away, his blood is on his own head because he heard the warning but did not take it seriously (v. 4). If the watchman faithfully warns the wicked and they repent, they will live (v. 5). But if the watchman sees the sword coming and fails to blow the trumpet, and the sword comes and takes someone away, then that person is taken away for his iniquity, yet the blood of that person will be required at the hand of the watchman (v. 6).

In the same way, Ezekiel was appointed by God as a watchman for Israel. When God gave him a word of warning, he was to deliver it, so that the people might turn from their sin (v 7). If Ezekiel failed to speak, their blood would be on his hands, but if he warned them and they refused to listen, they would die for their sin, but he would be delivered (v. 8-9).

God emphasizes personal responsibility: each person is accountable for their own sin, and repentance can avert judgment. The passage underscores the seriousness of Ezekiel’s prophetic role and the necessity of heeding God’s warnings.

In the second section (verses 10–20), God addresses the despairing Israelites, who felt overwhelmed by their sins and believed they were doomed (v. 10). God declared with an oath that He takes no pleasure in the death of the wicked but desires that they turn from their ways and live (v. 11). He called them urgently to repentance: “Turn back, turn back from your evil ways, for why will you die, O house of Israel?” (v. 11).

God emphasized the principle of personal accountability: a righteous person who turns from righteousness to do evil will die for it, while a wicked person who repents and does what is just will live (v. 12-13). Past good deeds cannot save someone who chooses a life of sin, for God requires wholehearted love and obedience, not partial righteousness (v. 13). On the other hand, if a wicked person restores what was stolen, walks in God’s statutes, and ceases from evil, none of their past sins will be remembered, they will surely live (v. 14-16).

This truth reminds us that while good deeds cannot save us, genuine salvation must produce righteous actions (Ephesians 2:10; James 2:14-17). Repentance is demonstrated through obedience and, when necessary, restitution for past wrongs, just as Zacchaeus modeled when he restored what he had taken (Luke 19:1-10). God’s call is not for occasional goodness but for sincere repentance that results in a transformed life.

When the people complained that God’s way was not just, He clarified that their complaint was unjust: God judges each according to their actions. When the righteous sins, they will die; when the wicked repents and does right, they will live (v. 17-20).

In the twelfth year of the exile, on the tenth month and the fifth day, a fugitive from Jerusalem arrived in Babylon with the devastating news that the city had fallen (v. 21). This report, delivered in January 585 B.C., several months after the destruction in 586 B.C. (2 Kings 25:8–10), confirmed all of Ezekiel’s earlier prophecies of judgment. The evening before the messenger arrived, the hand of the Lord opened Ezekiel’s mouth, which had been closed for years except to speak God’s specific messages. By the time the fugitive reached him, Ezekiel was no longer mute (v. 22). This moment marked a decisive turning point in his ministry. Having been vindicated as a true prophet and with the false prophets exposed, he was now free to speak openly, not only of judgment but also of God’s message of restoration and hope.

The word of the Lord then came concerning those left in the ruined land of Israel. These survivors claimed that since Abraham, one man, had been given the land, surely they, being many, would possess it (v. 24). But the Lord exposed the emptiness of their reasoning: Abraham was righteous, but they were guilty of abominations. They ate meat with the blood, worshiped idols, shed blood, and committed adultery (v. 25-26).

Possession of the land was never secured by numbers but by obedience to God’s covenant. Because they defiled the land rather than honored Him, their claim was void. The Lord declared that those who remained in the ruins would fall by the sword, those in the open country would be devoured by wild beasts, and those hiding in strongholds and caves would die by plague. The land itself would be made desolate, and then they would know that He is the Lord (v. 27–29).

Finally, the Lord exposed the attitude of the exiles toward Ezekiel’s ministry. They gathered to hear his words as if they were God’s people, but they did not obey them. With their lips they professed love, yet their hearts were consumed with selfish gain (v. 30-31). To them, Ezekiel was like a singer with a beautiful voice who entertained them with pleasing words, but whose message never moved them to repentance or obedience (v. 32). Still, a day was coming when the truth of Ezekiel’s words would be confirmed. Then they would know, beyond doubt, that a prophet of the Lord had been among them (v. 33).

Ezekiel 33 reveals God’s heart and humanity’s responsibility. The watchman image shows that God’s warnings are merciful, calling His people to repentance. Each person is accountable for their present response; past righteousness cannot excuse current rebellion, and past wickedness does not bar forgiveness if one turns back to God. At the center is God’s desire that none should perish, but that all should live. Yet hearing the word is not enough; it must be obeyed. Israel listened to Ezekiel as if to a performance, but failed to act. The challenge remains for us: to receive God’s word not as entertainment, but as truth to live by (James 1:22; Hebrews 3:15).

Ezekiel 34: The Shepherds and the Flock of God

Ezekiel 34 continues the theme of restoration through warning and indictment, using the metaphor of shepherds and sheep. This image, also found in Jeremiah, illustrates the relationship between Israel’s leaders and the people. In this chapter, Ezekiel addresses first the leaders (v. 1–16) and then the people themselves (v. 17–31).

The word of the Lord came to Ezekiel with a rebuke against the shepherds of Israel, meaning the leaders who were entrusted with the care of God’s people (v. 1-2). Instead of feeding the sheep, they were feeding themselves. They ate the fat, clothed themselves with the wool, and slaughtered the fattened ones, but they did not feed the flock (v. 3). They failed to strengthen the weak, heal the sick, bind up the injured, bring back the straying, or seek the lost, but ruled with force and harshness (v. 4). As a result, the sheep were scattered because there was no shepherd, and they became food for all the wild beasts. They were scattered over the face of the earth with no one to seek or search for them, likely alluding to the Assyrian and Babylonian captivities that had dispersed Israel and Judah (v. 5-6).

The Lord declared that He was against the shepherds and would hold them accountable for the welfare of His flock. Because of their neglect, God pronounced that the leaders would be judged and removed from office. They would no longer serve as shepherds, feeding only themselves while abandoning their responsibilities. The flock would no longer be “food” for them, and they would no longer benefit from the people’s labor. Instead, the Lord Himself would rescue His sheep from their mouths so that they would not be exploited (v. 9-10). This sets the stage for God to intervene personally as the true Shepherd.

God then declared that He Himself would search for His sheep and seek them out (v. 11). Just as a shepherd seeks his flock when scattered, so the Lord would seek His sheep. He would rescue them from all the places where they had been scattered on a day of clouds and thick darkness (v. 12). He would bring them out from the peoples, gather them from the countries, and bring them into their own land. There, He would feed them on the mountains of Israel, by the ravines, and in all the inhabited places (v. 13).

He would feed them with good pasture and lead them to lie down in rich grazing land on Israel’s mountains (v. 14). God Himself would be their shepherd, making them lie down, seeking the lost, bringing back the strayed, binding up the injured, and strengthening the weak, but the fat and strong He would destroy, feeding them with justice (v. 15-16). Unlike the negligent leaders, God cares for every sheep, ensuring protection, provision, and restoration. This passage foreshadows the Messiah, the ultimate Shepherd, who will bring true justice and care for the people.

The Lord then addressed the sheep themselves. He would judge between sheep and sheep, between rams and male goats (v. 17). Some of the flock had taken advantage of the others. They ate good pasture, but then trampled down the rest. They drank clear water but then fouled the rest with their feet, leaving the weaker sheep to eat and drink what was ruined (v. 18-19). God would judge between the fat sheep and the lean sheep, because the strong pushed with side and shoulder and thrust at the weak until they were scattered (v. 20-21). He promised to save His flock, so that they would no longer be prey. He would set up one shepherd over them, His servant David, who would feed them and be their shepherd (v. 22-23). The Lord Himself would be their God, and His servant David would be prince among them (v. 24).

The Lord promised to make a covenant of peace with His people. He would cause wild beasts to cease from the land, so that His sheep could dwell securely in the wilderness and sleep in the woods (v. 25). He would make them and the places around His hill a blessing. He would send down showers in their season, showers of blessing (v. 26). The trees of the field would yield fruit, the land would give its produce, and the people would be secure in their land. They would know that the Lord was with them when He broke the bars of their yoke and delivered them from those who enslaved them (v. 27). They would no longer be prey to the nations or devoured by beasts, but would dwell securely, with none to make them afraid (v. 28).

The Lord declared that He would provide for them a planting place, so that they would never again be consumed by famine or bear the reproach of the nations (v. 29). They would know that He, the Lord their God, was with them and that they were His people, the house of Israel (v. 30). The chapter closes with the beautiful assurance: “You are my sheep, human sheep of my pasture, and I am your God, declares the Lord God” (v. 31).

Ezekiel 34 reveals a powerful message about leadership, accountability, and God’s care for His people. The chapter begins with a sharp rebuke of Israel’s shepherds, including its kings, rulers, and spiritual leaders, who failed in their duty. They fed themselves at the expense of the flock, neglected the weak and injured, and allowed the people to be scattered and vulnerable. Their greed, negligence, and abuse of power brought suffering to those they were called to protect. God’s judgment against these shepherds reminds us that leadership carries both privilege and responsibility; those entrusted with authority will answer for their stewardship.

At the same time, Ezekiel reveals profound truths about God Himself. Unlike the corrupt leaders, the Lord is the Good Shepherd who seeks out the lost, binds up the injured, strengthens the weak, and faithfully cares for His people. He promises restoration, provision, and protection for His flock. God’s leadership is marked by righteousness, compassion, and personal involvement, all qualities that human leaders should emulate.

For application, Ezekiel 34 challenges both leaders and the broader community. Leaders are called to serve sacrificially, prioritize the needs of the people over personal gain, and protect the vulnerable. Neglecting these duties invites judgment, just as the false shepherds faced divine intervention. For individuals, the chapter encourages trust in God as the ultimate Shepherd. Even when human leaders fail, God’s care is constant, and His restoration is sure.

Finally, the chapter issues a clear challenge: examine your life and leadership, and align your actions with God’s standards. Are you acting selfishly or neglecting those in your care? Do you trust God to guide and provide, even when human leadership falls short? Ezekiel 34 reminds us that God holds all accountable, but He also offers hope through His faithful presence. We are invited to follow Him wholeheartedly, care for others faithfully, and live under the guidance of the true Shepherd, whose care is perfect and eternal.

Conclusion

Ezekiel 32 shows us that no throne, no army, no empire can stand against the judgment of God. Pharaoh’s downfall reminds us that pride and human strength are powerless when the Lord decrees justice. Ezekiel 33 presses in even closer, calling us to account, not only for our own sin, but for the souls of those around us. God’s people cannot stay silent; to withhold His truth is to share in their guilt. And then in Ezekiel 34, the Lord rebukes false shepherds who exploit His flock, but He also declares His promise: “I Myself will be their Shepherd.”

The challenge for us is this: will we humble ourselves before God’s authority, heed His warnings, and live as faithful watchmen? Or will we be like Pharaoh, trusting in power, pride, and empty promises? These chapters call us to repentance, responsibility, and faithfulness.

But they also give us hope. Our salvation does not rest on failed leaders or faltering human strength. Christ has come as the Good Shepherd, who lays down His life for the sheep and gathers us safely into His care.

Here is the truth we cannot escape: God is the righteous Judge, and God is the faithful Shepherd. His judgment humbles the proud, His call demands our obedience, and His grace secures our hope. The question is not whether He will rule—it is whether we will submit, repent, and follow where He leads.