Ezekiel 31
by Pastor David Groendyk

In these last few chapters that contain oracles of judgment against Egypt, it’s interesting to notice that these oracles are not all being given at once. Chapter 31’s word against the Pharaoh is given to Ezekiel a couple of months after God announced that he’s broken one of Pharaoh’s arms already (Ezek. 30:20–21). Again, this chapter is directed at the Pharaoh, and it is bookended with the rhetorical question: “To whom are you like in greatness?” Ezekiel’s oracle unfolds in three parts: first, an allegory (vv. 2b–9); then, the announcement of judgment (vv. 10–14); finally, a descent into Sheol (vv. 15–17).

As much as the Pharaoh may be salivating to answer Ezekiel’s rhetorical question so that he can declare his own glory, Ezekiel doesn’t give him the chance. The oracle begins with an object lesson comparing Pharaoh to Assyria who was like a magnificent cedar tree (vv. 2b–9). As one biblical historian writes, Assyria has pride of place in the Old Testament as being the arch-villains due not only to their power and longevity but also to their cruelty and brutality. They had tremendous power for a long period of time; however, fresh in the mind of Pharaoh ought to have been the fact that Assyria was utterly wiped off the map just about 20 years prior to this prophecy. Assyria is an object lesson for how quickly the Lord can cut down even the most formidable of human powers. The same fate awaits Pharaoh and Egypt (vv. 10–14). The great tree that once housed every bird of the heavens, shaded every animal on earth, grew above the clouds, and was unmatched in beauty and greatness will be felled by God himself. Birds will one day perch themselves on the dying trunk lying on the ground. But Ezekiel takes the prophecy one step further. It’s not enough that Pharaoh as a ruler will be de-throned, but he will also descend into Sheol (vv. 15–17). The sheer massiveness of this tree is matched by the massiveness of its fall. As Iain Duguid puts it, the echoes of the fall of this tree reverberate into hell itself. This is not merely the ebb and flow of history playing itself out, but this is God condemning his and his people’s enemy.

There are many lessons that the church can take away from this oracle against Pharaoh, but chief among them is Proverbs 16:18: “Pride goes before destruction, and a haughty spirit before a fall.” Egypt and Pharaoh are especially symbolic in Scripture as substitutes for God. For instance, when the going got tough on the way to the Promised Land, Israel said that they longed to return to systemic slavery in Egypt and bondage to Pharaoh rather than continuing following God. Later on in their histories, Israel and Judah both paid tribute to and sought military protection from Egypt against their enemies. Just like Israel, rather than trusting in the Lord and turning to him in times of trouble, we often take our problems into our own hands and try to solve them ourselves. We believe that we are clever enough or intelligent enough or strong enough to fix our own lives. We forget that no nation or person or organization is ever self-made, but all of us owe everything to God. Pride always attracts the wrath and fury of God. In what ways do you act too self-sufficiently? What God-substitutes do you most often turn to? How should this oracle against Pharaoh teach each of us to be more humble before God?