Catholic Commentary
Asshur in the Pit
22“Asshur is there with all her company. Her graves are all around her. All of them are slain, fallen by the sword,23whose graves are set in the uttermost parts of the pit, and her company is around her grave, all of them slain, fallen by the sword, who caused terror in the land of the living.
Ezekiel 32:22–23 describes Assyria and her military forces lying dead in Sheol, the underworld, their graves situated in the lowest depths of the pit. The passage presents a theological reversal in which Assyria's once-feared army, which caused terror among the living, now exists as undifferentiated corpses surrounding her tomb, stripped of all power and glory.
Assyria, the terror of the ancient world, lies silent and dishonored in Sheol's lowest depths—a prophetic verdict that no power built on domination escapes God's justice.
Catholic tradition brings several distinctive lenses to bear on this passage. First, the Church's teaching on divine justice (justitia Dei) as elaborated in the Catechism (CCC 1040–1041) affirms that history is not morally neutral: every act of violence and oppression is seen by God, and "the hour is coming when all who are in the tombs will hear his voice" (John 5:28). Ezekiel's vision of Asshur in the pit is not a poem of triumphalism but a prophetic disclosure of a moral architecture built into creation — what the Catechism calls the "last judgment" already casting its shadow backward across time.
Second, the Church Fathers consistently read the great empires of the Old Testament as types of spiritual pride. St. Augustine in The City of God (Book IV) identifies Assyria as the archetypal earthly city — built on the libido dominandi, the lust for domination — and contrasts it with the City of God founded on love and service. For Augustine, Asshur in the pit is not merely history; it is a perennial warning about the spiritual trajectory of any civilization that chooses power over justice.
Third, Pope John Paul II's Centesimus Annus (§17) echoes this prophetic tradition when it warns that nations and economic systems that reduce persons to instruments of power share in the moral disorder that Scripture judges. The "terror in the land of the living" condemned by Ezekiel is precisely the instrumentalization of human beings that Catholic Social Teaching identifies as a root of civilizational sin. Ezekiel's vision therefore speaks directly to the Magisterium's ongoing critique of structures of violence and oppression.
The contemporary Catholic reader lives in a world saturated with images of imperial power — military might, economic dominance, political intimidation — and can easily feel that such powers are permanent and unchallengeable. Ezekiel's vision of Asshur in the pit is a bracing corrective: no power that builds itself on terror is exempt from divine judgment. This is not abstract. Catholics who feel overwhelmed by unjust institutions, authoritarian governments, or systems that seem invulnerable are invited by this passage to adopt what the Catechism calls "the virtue of hope" (CCC 1817) — not naive optimism, but a theologically grounded confidence that God's justice outlasts every human empire. Practically, this passage calls Catholics to examine their own complicity: where do we participate in structures that "cause terror" — through silence, through consumption, through political acquiescence? Ezekiel's God is not indifferent to the suffering of the powerless; his lament over the nations in the pit is a summons to moral seriousness about how power is exercised in every sphere of life, from the family to the nation.
Commentary
Ezekiel 32:22 — "Asshur is there with all her company. Her graves are all around her."
Ezekiel 32 as a whole is a funerary lament (qînâh) over Pharaoh and Egypt, but beginning in verse 17 the poem widens dramatically into a grand tour of Sheol — the underworld realm of the dead in ancient Israelite cosmology. The prophet, guided by divine vision, peers into the "pit" (bôr) and catalogues the nations already dwelling there. Asshur (Assyria) is the first nation named in this catalogue, and the choice is deliberately loaded. Assyria had been the dominant military superpower of the eighth and seventh centuries BC, responsible for the destruction of the Northern Kingdom of Israel in 722 BC and the terrorizing of Judah under Hezekiah. Her name alone evoked dread. Yet here she lies — silent, entombed, surrounded by the mass graves of her soldiers.
The phrase "all her company" (kol-qehālāh) is a recurring refrain through this chapter. In life, the military entourage of an imperial power — her standing armies, vassal officers, provincial governors — constituted her glory and the instrument of her dread. In death, this same company assembles around her not as an army but as fellow corpses. The irony is structural and intentional: what gave Assyria her power in life becomes simply the measure of her loss in death.
Ezekiel 32:23 — "Whose graves are set in the uttermost parts of the pit."
The spatial imagery here is precise and theologically freighted. To be placed "in the uttermost parts of the pit" (yarkĕtê-bôr) is to occupy the lowest, most remote region of Sheol — a place of maximum dishonor and obscurity. In ancient Near Eastern thought, burial rites, memorial, and the preservation of one's name were essential to dignity in death. To be thrust into the depths, unnamed and unnumbered, reversed every aspiration to immortal fame. The warriors of Assyria "caused terror in the land of the living" — the phrase is a juridical indictment. The Hebrew (ḥittû) echoes the same root used for the terror Egypt caused (v. 32). This is Ezekiel's theological verdict: the very act that defined their power — the infliction of terror — is now the charge sheet at the tribunal of God.
Typological and Spiritual Senses
In the fourfold Catholic exegetical tradition articulated by John Cassian and systematized in the medieval schools, this passage yields rich meaning beyond the literal. Allegorically, Assyria's descent into the pit prefigures the fate of every power that sets itself against God's people and against justice. Anagogically — that is, in its orientation toward ultimate realities — the pit of Ezekiel is a prophetic icon of hell: a place of definitive separation from God, populated not by nation-states but by souls who have made terror and domination their god. St. Jerome, commenting on Ezekiel, understood these nations in the pit as figures of spiritual powers who, having rejected God's sovereignty, find themselves consigned to a darkness that mirrors their own moral disorder. The "uttermost parts of the pit" thus speak not merely of geographical depth but of existential remoteness from the living God.