Text -- Ezekiel 24:15-27 (NET)

Ezekiel’s Wife Dies

24:15 The word of Lord came to me: 24:16 “Son of man, realize that I am about to take the delight of your eyes away from you with a jolt, but you must not mourn or weep or shed tears. 24:17 Groan in silence for the dead, but do not perform mourning rites. Bind on your turban and put your sandals on your feet. Do not cover your lip and do not eat food brought by others.” 24:18 So I spoke to the people in the morning, and my wife died in the evening. In the morning I acted just as I was commanded. 24:19 Then the people said to me, “Will you not tell us what these things you are doing mean for us?” 24:20 So I said to them: “The word of the Lord came to me: 24:21 Say to the house of Israel, ‘This is what the sovereign Lord says: Realize I am about to desecrate my sanctuary– the source of your confident pride, the object in which your eyes delight, and your life’s passion. Your very own sons and daughters whom you have left behind will die by the sword. 24:22 Then you will do as I have done: You will not cover your lip or eat food brought by others. 24:23 Your turbans will be on your heads and your sandals on your feet; you will not mourn or weep, but you will rot for your iniquities and groan among yourselves. 24:24 Ezekiel will be an object lesson for you; you will do all that he has done. When it happens, then you will know that I am the sovereign Lord.’ 24:25 “And you, son of man, this is what will happen on the day I take from them their stronghold– their beautiful source of joy, the object in which their eyes delight, and the main concern of their lives, as well as their sons and daughters: 24:26 On that day a fugitive will come to you to report the news. 24:27 On that day you will be able to speak again; you will talk with the fugitive and be silent no longer. You will be an object lesson for them, and they will know that I am the Lord.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 24:16

A sudden stroke, by my own immediate hand. We know not how soon the desire of our eyes may be removed from us. Death is a stroke, which the most pious, the most useful, the most amiable are not exempted from.

Wesley: Eze 24:17

Adorn thy head, as thou wast used to do; go not bare - headed as a mourner.

Wesley: Eze 24:17

ln great mournings the Jews went bare - footed.

Wesley: Eze 24:17

It was a custom among them to cover the upper lip.

Wesley: Eze 24:17

Of thy neighbours and friends, who were wont to visit their mourning friends, and send in choice provision to their houses.

Wesley: Eze 24:18

Told them what I expected would be.

Wesley: Eze 24:21

Cast off, and put into the hands of Heathens.

Wesley: Eze 24:21

So it was while God's presence was there.

Wesley: Eze 24:21

As much your desire, as my wife was mine; most dear to you.

Wesley: Eze 24:22

When you are in captivity, where you may not use your own customs.

Wesley: Eze 24:23

You shall languish with secret sorrow, when you shall not dare to shew it openly.

Wesley: Eze 24:25

Their walls and fortifications.

Wesley: Eze 24:25

All their public and private joys and hopes shall be destroyed in the destruction of the kingdom, and their children.

Wesley: Eze 24:26

To give thee a narrative of all he had seen.

Wesley: Eze 24:27

From this prophecy for eighteen months during the siege, he does not prophesy of Israel, but of other nations.

Wesley: Eze 24:27

Until the event shall convince the Jews, thou shalt by sign, signify to them, what is coming.

JFB: Eze 24:15

Second part of the vision; announcement of the death of Ezekiel's wife, and prohibition of the usual signs of mourning.

JFB: Eze 24:16

His wife: representing the sanctuary (Eze 24:21) in which the Jews so much gloried. The energy and subordination of Ezekiel's whole life to his prophetic office is strikingly displayed in this narrative of his wife's death. It is the only memorable event of his personal history which he records, and this only in reference to his soul-absorbing work. His natural tenderness is shown by that graphic touch, "the desire of thine eyes." What amazing subjection, then, of his individual feeling to his prophetic duty is manifested in the simple statement (Eze 24:18), "So I spake . . . in the morning; and at even my wife died; and I did in the morning as I was commanded."

JFB: Eze 24:16

A sudden visitation. The suddenness of it enhances the self-control of Ezekiel in so entirely merging individual feeling, which must have been especially acute under such trying circumstances, in the higher claims of duty to God.

JFB: Eze 24:17

Or, "Lament in silence"; not forbidding sorrow, but the loud expression of it [GROTIUS].

JFB: Eze 24:17

Typical of the universality of the ruin of Jerusalem, which would preclude mourning, such as is usual where calamity is but partial. "The dead" is purposely put in the plural, as referring ultimately to the dead who should perish at the taking of Jerusalem; though the singular might have been expected, as Ezekiel's wife was the immediate subject referred to: "make no mourning," such as is usual, "for the dead, and such as shall be hereafter in Jerusalem" (Jer 16:5-7).

JFB: Eze 24:17

Thy headdress [FAIRBAIRN]. JEROME explains, "Thou shalt retain the hair which is usually cut in mourning." The fillet, binding the hair about the temples like a chaplet, was laid aside at such times. Uncovering the head was an ordinary sign of mourning in priests; whereas others covered their heads in mourning (2Sa 15:30). The reason was, the priests had their headdress of fine twined linen given them for ornament, and as a badge of office. The high priest, as having on his head the holy anointing oil, was forbidden in any case to lay aside his headdress. But the priests might do so in the case of the death of the nearest relatives (Lev 21:2-3, Lev 21:10). They then put on inferior attire, sprinkling also on their heads dust and ashes (compare Lev 10:6-7).

JFB: Eze 24:17

Whereas mourners went "barefoot" (2Sa 15:30).

JFB: Eze 24:17

Rather, the "upper lip," with the moustache (Lev 13:45; Mic 3:7).

JFB: Eze 24:17

The bread usually brought to mourners by friends in token of sympathy. So the "cup of consolation" brought (Jer 16:7). "Of men" means such as is usually furnished by men. So Isa 8:1, "a man's pen"; Rev 21:17, "the measure of a man."

JFB: Eze 24:19

The people perceive that Ezekiel's strange conduct has a symbolical meaning as to themselves; they ask, "What is that meaning?"

JFB: Eze 24:21

(compare Amo 6:8). The object of your pride and confidence (Jer 7:4, Jer 7:10, Jer 7:14).

JFB: Eze 24:21

(Psa 27:4). The antitype to Ezekiel's wife (Eze 24:16).

JFB: Eze 24:21

Loveth, as pity is akin to love: "yearned over."

JFB: Eze 24:21

An appropriate word. They had profaned the temple with idolatry; God, in just retribution, will profane it with the Chaldean sword, that is, lay it in the dust, as Ezekiel's wife.

JFB: Eze 24:21

The children left behind in Judea, when the parents were carried away.

JFB: Eze 24:22

(Jer 16:6-7). So general shall be the calamity, that all ordinary usages of mourning shall be suspended.

JFB: Eze 24:23

The Jews' not mourning was to be not the result of insensibility, any more than Ezekiel's not mourning for his wife was not from want of feeling. They could not in their exile manifest publicly their lamentation, but they would privately "mourn one to another." Their "iniquities" would then be their chief sorrow ("pining away"), as feeling that these were the cause of their sufferings (compare Lev 26:39; Lam 3:39). The fullest fulfilment is still future (Zec 12:10-14).

JFB: Eze 24:24

A typical representative in his own person of what was to befall them (Isa 20:3).

JFB: Eze 24:24

Alluding probably to their taunt, as if God's word spoken by His prophets would never come to pass. "Where is the word of the Lord? Let it come now" (Jer 17:15). When the prophecy is fulfilled, "ye shall know (to your cost) that I am the Lord," who thereby show My power and fulfil My word spoken by My prophet (Joh 13:19; Joh 14:29).

JFB: Eze 24:25-26

"The day" referred to in these verses is the day of the overthrow of the temple, when the fugitive "escapes." But "that day," in Eze 24:27, is the day on which the fugitive brings the sad news to Ezekiel, at the Chebar. In the interval the prophet suspended his prophecies as to the Jews, as was foretold. Afterwards his mouth was "opened," and no more "dumb" (Eze 3:26-27; compare Eze 24:27; Eze 33:21-22).

If Israel was not spared, much less the heathen utterly corrupt, and having no mixture of truth, such as Israel in its worst state possessed (1Pe 4:17-18). Their ruin was to be utter: Israel's but temporary (Jer 46:28). The nations denounced are seven, the perfect number; implying that God's judgments would visit, not merely these, but the whole round of the heathen foes of God. Babylon is excepted, because she is now for the present viewed as the rod of God's retributive justice, a view too much then lost sight of by those who fretted against her universal supremacy.

Clarke: Eze 24:16

Behold, I take away from thee the desire of thine eyes - Here is an intimation that the stroke he was to suffer was to be above all grief; that it would be so great as to prevent the relief of tears

Curae leves loquuntur, graviores silent

is a well-accredited maxim in such cases. Superficial griefs affect the more easily moved passions; great ones affect the soul itself, in its powers of reasoning, reflecting, comparing, recollecting, etc., when the sufferer feels all the weight of wo

Clarke: Eze 24:16

Neither shall thy tears run down - Τουτο γαρ ιδιον των οφθαλμων εν τοις μεγαλοις κακοις· εν μεν γαρ ταις μετριαις συμφοραις αφθονως τα δακρυα καταρῥει, - εν δε τοις ὑπερβαλλουσι δεινοις φευγει και τα δακρυα και προδιδωσι και τους αφθαλμους· Achill. Tat. lib. 3. c. 11. For this is the case with the eyes in great calamities: in light misfortunes tears flow freely, but in heavy afflictions tears fly away, and betray the eyes.

Clarke: Eze 24:17

Make no mourning - As a priest, he could make no public mourning, Lev 21:1, etc

Clarke: Eze 24:17

Bind the tire of thine head - This seems to refer to the high priest’ s bonnet; or perhaps, one worn by the ordinary priests: it might have been a black veil to cover the head

Clarke: Eze 24:17

Put on thy shoes upon thy feet - Walking barefoot was a sign of grief

Clarke: Eze 24:17

Cover not thy lips - Mourners covered the under part of the face, from the nose to the bottom of the chin

Clarke: Eze 24:17

Eat not the bread of men - לחם אנשים lechem anashim , "the bread of miserable men,"i.e., mourners; probably, the funeral banquet.

Clarke: Eze 24:18

At even my wife died - The prophet’ s wife was a type of the city, which was to him exceedingly dear. The death of his wife represented the destruction of the city by the Chaldeans; see Eze 24:21, where the temple is represented to be the desire of his eyes, as his wife was, Eze 24:16.

Clarke: Eze 24:19

Wilt thou not tell us - In the following verses he explains and applies the whole of what he had done and said.

Clarke: Eze 24:27

In that day shall thy mouth be opened - What is, When some one who shall have escaped from Jerusalem, having arrived among the captives, shall inform them of the destruction of the city, the temple, the royal family, and the people at large; till then he might suppress his tears and lamentations. And we find from Eze 33:21, that one did actually escape from the city, and informed the prophet and his brethren in captivity that the city was smitten

Thus he was not only a prophet to foretell such things, but he was also a sign or portent, shadowing them out by circumstances in his own person and family; and thus the prediction, agreeing so perfectly with the event, proved that the previous information was from the Lord.

Defender: Eze 24:18

The sudden death of the one who was "the desire of thine eyes" (Eze 24:16) was no doubt a great grief to Ezekiel; yet God had told him to "make no mourning for the dead" (Eze 24:17). This would seem cruel, but this instruction had to do primarily with any public show of mourning, not private grief. This was intended as a striking model for the people of Jerusalem, who would likewise very soon be suffering the loss of many loved ones in the impending siege and invasion by Nebuchadnezzar. It was customary in Israel to mourn the dead openly for several days, but this would be dangerous, if not impossible, when under attack by the Babylonians."

TSK: Eze 24:16

the desire : Eze 24:18, Eze 24:21, Eze 24:25; Pro 5:19; Son 7:10

with a : Job 36:18

yet : Eze 24:21-24; Lev 10:2, Lev 10:3; Jer 22:10,Jer 22:18; 1Th 4:13

thy tears : Jer 9:1, Jer 9:18, Jer 13:17; Lam 2:18

run : Heb. go

TSK: Eze 24:17

Forbear to cry : Heb. Be silent, Psa 37:7 *marg. Psa 39:9, Psa 46:10; Amo 8:3; Hab 2:20

make : Jer 16:4-7

bind : Eze 24:23; Lev 10:6, Lev 21:10

put : 2Sa 15:30

cover : Eze 24:22; Lev 13:45; Mic 3:7

lips : Heb. upper lip, and so Eze 24:22

eat : Hos 9:4

the bread of men : Lechem anoshim not ""the bread of mourners,""as some render, but ""the bread of other men,""i.e., such as was commonly sent to mourners on such occasions by their friends. Jer 16:7

TSK: Eze 24:18

and at : 1Co 7:29, 1Co 7:30

TSK: Eze 24:19

Eze 12:9, Eze 17:12, Eze 20:49, Eze 21:7, Eze 37:18; Mal 3:7, Mal 3:8, Mal 3:13

TSK: Eze 24:21

I will : Eze 7:20-22, Eze 9:7; Psa 74:7, Psa 79:1; Isa 65:11; Jer 7:14; Lam 1:10, Lam 2:6, Lam 2:7; Dan 11:31; Act 6:13, Act 6:14

the excellency : Psa 96:6, Psa 105:4, Psa 132:8

the desire : Eze 24:16; Psa 27:4, Psa 84:1

that which your soul pitieth : Heb. the pity of your soul, your sons. Eze 23:25, Eze 23:47; Jer 6:11, Jer 9:21, Jer 16:3, Jer 16:4

TSK: Eze 24:22

Eze 24:16, Eze 24:17; Job 27:15; Psa 78:64; Jer 16:4-7, Jer 47:3; Amo 6:9, Amo 6:10

TSK: Eze 24:23

but : Eze 4:17, Eze 33:10; Lev 26:39

and mourn : Isa 59:11

TSK: Eze 24:24

Ezekiel : Eze 4:3, Eze 12:6, Eze 12:11; Isa 8:18, Isa 20:3; Hos 1:2-9, Hos 3:1-4; Luk 11:29, Luk 11:30

when : 1Sa 10:2-7; Jer 17:15; Luk 21:13; Joh 13:19, Joh 14:29, Joh 16:4

ye shall : Eze 6:7, Eze 7:9, Eze 7:27, Eze 17:24, Eze 25:5, Eze 25:7, Eze 25:11, Eze 25:14, Eze 25:17

TSK: Eze 24:25

their strength : Eze 24:21; Psa 48:2, Psa 50:2, Psa 122:1-9; Jer 7:4

that whereupon they set their minds : Heb. the lifting up of their soul

their sons : Deu 28:32; Jer 11:22, Jer 52:10

TSK: Eze 24:26

Eze 33:21, Eze 33:22; 1Sa 4:12-18; Job 1:15-19

TSK: Eze 24:27

thy : Eze 3:26, Eze 3:27, Eze 29:21, Eze 33:22; Exo 6:11, Exo 6:12; Psa 51:15; Luk 21:15; Eph 6:19

shalt be : Eze 24:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 24:16-27

The death of Ezekiel’ s wife took place in the evening of the same day that he delivered the foregoing prophecy. This event was to signify to the people that the Lord would take from them all that was most dear to them; and - owing to the extraordinary nature of the times - quiet lamentation for the dead, according to the usual forms of mourning, would be impossible.

Eze 24:17

The priest in general was to mourn for his dead (Lev 21:1 ff); but Ezekiel was to be an exception to the rule. The "tire"was the priest’ s mitre.

Eat not the bread of men - Food supplied for the comfort of the mourners.

Eze 24:23

Pine away - Compare Lev 26:39. The outward signs of grief were a certain consolation. Their absence would indicate a heart-consuming sorrow.

Eze 24:27

Ezekiel had been employed four years in foretelling the calamities about to come to pass. He had been utterly disregarded by the inhabitants of Jerusalem, and received with apparent respect but with real incredulity by those in exile. Now until the city had been actually taken, the voice of prophecy should cease, so far as God’ s people were concerned. Hence the intervening series of predictions relating to neighboring and foreign nations Ezek. 25\endash 32. After which the prophet’ s voice was again heard addressing his countrymen in their exile. This accounts for the apparently parenthetical character of the next eight chapters.

Poole: Eze 24:16

Behold consider what I tell, and will do.

I take away from thee by death I take from thee, but it is I the Lord, and I take her to myself, though from thee.

The desire of thine eyes: whether it refer to the beauty of her person or no, it certainly refers to the amiableness of her disposition, and the agreeableness of her to the prophet.

With a stroke a sudden stroke, whether pestilence or what else is not so much as hinted at; I think it was God’ s own immediate hand.

Neither shalt thou mourn make no solemn mourning for her, though it will look only in the sight of thy people.

Nor weep let no lamenting voice be heard from thee, cry not out in bewailing thy loss.

Neither shall thy tears run down neither let thy eyes pay any tribute to her, forbear even tears also, at least, let them not run down; if one chance to drop, check the rest.

Poole: Eze 24:17

Forbear to cry restrain and curb thy sorrows, neither sigh nor lament.

Make no mourning for the dead when thou carriest her out to burial, make no mourning for her.

Bind the tire of thine head adorn and trim up thy head, as thou wast used to do; go not bare-headed, as Lev 10:6 21:10 , a mourner.

Put on thy shoes upon thy feet: in great mournings the Jews went bare-looted, 2Sa 15:30 Isa 47:2 , but do not thou so, put on thy shoes.

Cover not thy lips: it was a custom among them to cover either the upper lip, or mustaches, as the leper did, Lev 13:45 , and as Mic 3:7 ; and this also is forbidden the prophet.

Eat not the bread of men either of mourners, or rather of thy neighbours and friends, who were wont to visit and feast their mourning friends, and sent in both choice and abundance of provision to their houses, Jer 16:7 ; and this was a custom with Scythians, Grecians, Athenians, and Romans. Eat thou thine own, as if no mourning occasion in thy family.

Poole: Eze 24:18

I spake unto the people told them what God had told me, and which I expected would be.

In the morning it is likely he had this revelation in the night, or evening before, and he tells them betimes in the morning, what God would do in taking away his wife, and what he must not do when she is dead, and to be buried. The next morning after her death he observed God’ s command, and without any sign of sorrow or mourning for his great loss.

Poole: Eze 24:19

The people said some of the ordinary sort, the people, not rulers or priests.

Tell us explain, and declare whether there be not, and what it is that we are to learn by this. These are types, but what do they mean?

Poole: Eze 24:21

Now he is commissioned to declare the meaning of that he did.

Speak unto the house of Israel to them at Babylon by word of mouth, but to them at Jerusalem by letter, or messenger.

Profane my sanctuary cast off, and put into the hands of heathens, who will regard it no more than any other common building, though it is and hath been long my sanctuary; but you, O Jews, first profaned it with your sins, and now, in my just displeasure against you, I will suffer it to be profaned by the Chaldeans.

The excellency of your strength so it was whilst God’ s presence was there, and whilst the Jews kept it undefiled; it was their confidence, and they trusted in it, though they were fallen from God, Jer 7 .

The desire of your eyes as much your desire as my wife was mine, saith the prophet, most dear to you, as she to me, but this shall be burnt.

Your sons and your daughters the children which survive to you after these grievous calamities, and in whom you hoped for comfort and posterity, shall die by the conqueror’ s sword too, Eze 23:47 .

Poole: Eze 24:22

Ye shall do as I have done when you are in captivity, where you cannot, may not use your own customs and rites on these or any other occasions.

Ye shall not cover your lips: Eze 24:17 .

Nor eat the bread of men: see Eze 24:17 .

Poole: Eze 24:23

See Eze 24:16,17 .

Ye shall pine away you shall languish with grief and secret sorrow, when you shall not dare to show it openly, lest you irritate your tyrannical masters, who will expect that nothing grieve you that rejoiceth them.

For your iniquities the punishment of your iniquities, which have made your land, city, temple, and families desolate and miserable.

And mourn one toward another in secret, Jew with Jew, you shall bewail what you durst not openly.

Poole: Eze 24:24

Ezekiel is unto you a sign in what he doth you may see what you shall do; so Eze 4:3 12:6 . And so was Isaiah, Isa 8:18 .

When this cometh when your necessities and enemies shall force you to do as I have done, make you write after this copy.

Ye shall know that I am the Lord confess the justice, power, wisdom, and truth of God in all threatened and executed against you.

Poole: Eze 24:25

Shall it not be? the question is to be resolved affirmatively, it shall be.

In the day in the day of the taking the city of Jerusalem.

When I take from them though Nebuchadnezzar was the means or instrument, God did act by him, who did God’ s work more than his own.

Their strength & c.; the kingdom dissolved, the king taken, city sacked, the temple burnt, which is by the following characters described, as the only thing they valued; though those particulars may be applied to soils and daughters in the close of the verse: however, it amounts to this, In that day, wherein all their public and private joys and hopes shall be destroyed in the destruction of the kingdom and their children, one that escapeth shall bring the news to the prophet.

Poole: Eze 24:26

He so few escape, that the prophet seems to confine it to one.

That escapeth the common destruction when Jerusalem was sacked.

Shall come unto thee purposely to declare how God hath made good his threats.

To cause thee to hear it to give thee a narrative of all he had seen and observed: and this particular prediction, which I doubt not Ezekiel imparted to many who might see it fulfilled, was accomplished in the twelfth year, tenth month, and fifth day of the month, Eze 33:21 , with Jer 52:6 , after the city was taken (which happened in the eleventh year, fourth month, and ninth day of Zedekiah’ s reign, and Jeconiah’ s captivity) one whole year, five months, and twenty-four days.

Poole: Eze 24:27

Shall thy mouth be opened to speak freely to him that brings the news, and to the Jews afterward.

And thou shalt speak, and be no more dumb from this prophecy for eighteen months during the siege he doth not prophesy of Israel, but of other nations.

Thou shalt be a sign until the event, confirmed by eye-witness, shall convince the Jews, thou shalt by sign signify to them what is coming; and when it is come to pass according to thy word, they shall confess thou wert a true prophet sent of me, and they shall see that I am the Lord.

Haydock: Eze 24:16

Stroke; pestilence, or sudden death. This would make the loss of a dear wife still more afflicting. Yet such distress will fall upon the whole nation, (Calmet) and misery shall increase so much, that a private loss will be almost forgotten. (Haydock) ---

Curז leves loquuntur, graviores silent. (Seneca, Troad.) ---

When a loss is foreseen, it is more easily borne. Private calamities sink in public ones. (Worthington)

Haydock: Eze 24:17

Silence, for such manifold calamities, if thou canst screen thyself from the enemy, who will otherwise take offence, as he has brought them on. (Haydock) ---

Dead. Priests were allowed to mourn only for father or mother, and their unmarried brothers and sisters, Leviticus xxi. 1. Ezechiel (xliv. 25.) adds, Son and daughter. Many think the wife must also be understood, as she is nearer than a brother. The reasons for these prohibitions did not then subsist, as no sacrifice could be offered in Chaldea; and therefore God here specifies what the prophet was not to do, (Calmet) though lawful on other occasions. (Sanctius) ---

Tire. Literally, "crown," bandage, (Calmet) or parchment, on which parts of the law were written. Septuagint, "Let (Roman edition adds, not) the hair of thy head be curled (or ruffed; Greek: sumpeplegmenon ) upon thee." (Haydock) ---

It was usually cut in mourning. (St. Jerome) ---

Feet. They were bare, at funerals, and in times of sorrow, 2 Kings xv. 30. ---

Face, like David. Hebrew, "the upper lip," which mourners and lepers covered, Leviticus xiii. 45. (Calmet) ---

Mourners. Feasts were prepared by the relations, (Josephus, Jewish Wars ii. 1.) and friends sent some food, but no delicacies, to those who mourned, Leviticus v. 9.

Haydock: Eze 24:21

Profane, or esteem it no more, (Haydock) but abandon it to the Gentiles. (Calmet) ---

Feareth to lose; or on which it rests, ver. 25. (Haydock)

Haydock: Eze 24:27

No more, if thou darest to speak before the Chaldeans, ver. 17. Reserve thy tears and lamentations for that time. (Calmet)

Gill: Eze 24:15

Also the word of the Lord came unto me, saying. Next follows the other sign, by which the Lord shows the destruction of the temple.

Gill: Eze 24:16

Son of man, behold,.... This is said to raise the attention of the prophet, something strange and unusual, interesting and affecting, being about to be delivered:

I take away from thee the desire of thine eyes with a stroke; meaning his wife; who very probably was of a beautiful countenance, and goodly to look to; however, of an amiable disposition, and in her conjugal relation very agreeable to the prophet; and, no doubt, a truly religious woman, and upon all account's desirable to him. This lovely object of his affection the Lord, who is the sovereign disposer of all persons, signifies he would take away from him by death unto himself; that is, suddenly and at once; and so the Syriac and Arabic versions render it, "with a sudden stroke"; as sometimes persons are struck with death at once with an apoplexy or palsy. The Targum renders it, with the pestilence; it was what the Jews call death by the hand of heaven, by the immediate hand of God; and, it may be, without any intervening disease; or, however, without any train of disorders which lead on to death:

yet neither shalt thou mourn nor weep; on account of the dead; neither privately nor publicly, inwardly or outwardly, though so near and dear a relation; and though it would seem strange, and be charged with want of natural affection, and with a brutish insensibility:

neither shall thy tears run down; his cheeks, by which vent would be given to his grief, and his mind somewhat eased; but all care was to be taken to prevent any gushing of them out of his eyes, and especially that they did not run down in any quantity on his cheeks, and to be seen; though they might seem to be but a proper tribute to the dead.

Gill: Eze 24:17

Forbear to cry,.... Groan or howl, or make any doleful noise: or, "be silent" ^x: which the Talmudists ^y interpret of not greeting any person:

make no mourning for the dead; use none of those rites and ceremonies commonly observed for deceased relations and friends, particularly and especially for a wife; who is one of the seven persons for whom mourning is to be made, according to the Jewish canons ^z; and which the ties of nature, nearness of relation, and especially mutual and cordial affection, where that has taken place, require; and though a wife is not expressly mentioned among those, for whom a priest might defile himself by attending their funerals, yet must be included among those akin to him, if not solely designed, as Jarchi thinks; whose note on Lev 21:2, is, there are none his kin but his wife; so that Ezekiel, though a priest, was not exempted from the observation of funeral rites, but obliged to them, had he not been forbid by a special order from the Lord: the particulars of which follow:

bind the tire of thine head upon thee; cap or turban, wore on the head, as a covering of it, and ornament to it, as the word used signifies; and the priests' bonnets were for glory and beauty, Exo 28:40, and such was the tire about the prophet's head, since he was a priest; and which, in time of mourning, was taken off, and it was customary for mourners to be bare headed; and though the high priest might not uncover his head and rend his clothes for the dead, Lev 21:10, yet other priests might, unless they had a particular and special prohibition, as Ezekiel here; see Lev 10:6 and yet it seems, by some instances, particularly that of David's mourning for Absalom, that the head was covered at such a time, 2Sa 19:5 and Kimchi on the place expressly says, that it was the way and custom of mourners to cover themselves; and certain it is, that in later times, however, it has been the usage of the Jews to cover their heads in mourning; for this is one of the things expressly forbid in the Jewish canons, as Maimonides ^a says, to be used in mourning for the dead, namely, making bare the head; and covering the head is what mourners are obliged to ^b; this Gejerus ^c reconciles, by observing, that at the first of the mourning they used to take off of their heads what they wore for the sake of ornament, such as the tire, or bonnet here; but after a while covered themselves with veils when they went abroad, or others came to them. Jarchi interprets this of the "tephillim", or phylacteries the Jews wore about their heads; and so the Talmud ^d; and the Targum is,

"let thy "totaphot" or frontlets be upon thee;''

of which interpretation Jerom makes mention; but these things do not appear to be in use in Ezekiel's time:

and put on thy shoes upon thy feet: which used to be taken off, and persons walked barefoot in times of mourning, 2Sa 15:30, and this custom continues with the Jews to this day; and which they say is confirmed by this passage. One of their canons ^e runs thus,

"they do not rend garments, nor pluck off the shoe for any, until he is dead;''

which supposes they do, and should do, when he is dead: and this is one of the things, their writers ^f say, is forbidden a mourner for the dead, namely, to put on his shoes; and they ask, from whence it appears that a mourner is forbid to put on his shoes? the answer is, from what is said to Ezekiel, "put on thy shoes upon thy feet": which shows that in common it was not right nor usual to do it; and it is their custom now for mourners, when they return from the grave, to sit seven days on the ground with their feet naked ^g:

and cover not thy lips; as the leper did in the time of his separation and distress, who put a covering upon his upper lip, Lev 13:45 and as mourners did, who put a veil upon their faces:

and eat not the bread of men: of other men; or "of mourners" ^h, as the Targum; such as used to be sent to mourners by their friends, in order to refresh and revive their spirits; and who, they supposed, through their great grief, were not careful to provide food for themselves; and this they did to comfort them, and let them know that, though they had lost a relation, there were others left, who had a cordial respect for them, and heartily sympathized with them: and, according to the traditions of the Jews ⁱ, a mourner might not eat of his own bread; but was obliged to eat the bread of others, at least his first meal, and on the first day of his mourning; though he might on the second, and on the following days; and this they endeavour to establish from this place of Scripture. What their friends used to send them at such a time were usually hard eggs and wine. Eggs, because round and spherical, and so a proper emblem of death, and might serve to put in mind of it, which goes round, is with one today, and with another tomorrow; and wine, to cheer their spirits, that they might forget their sorrow ^k. They also used to eat at such times a sort of pulse, called lentiles, to show by what sort of food they lost their birthright, or firstborn ^l And such like things were used by the Romans in their funeral feasts, as beans, parsley, lettuce, lentiles, eggs, &c. ^m, and as the Romans had their "parentalia", and the Greeks their παραδειπνα, so the Jews had also very sumptuous feasts on such occasions: not only great personages, as kings and nobles, made them; so Archelaus, made a magnificent one for the people, on the death of his father Herod ⁿ, after the custom of the country; but even the common people were very profuse and lavish in them; and which, as Josephus ^o observes, was the cause of great poverty among them; for so prevalent was the custom, that there was a necessity of doing it, or otherwise a man would not have been reckoned a holy man; see Jer 16:7.

Gill: Eze 24:18

So I spake unto the people in the morning,.... Did the duty of his office as a prophet; exhorted and instructed the people, particularly informed them of what had been said to him by the Lord, the evening or night before, concerning the death of his wife, and how he was to behave under such a providence; which he told them of before hand, that, when it came to pass, they might have a further proof of his being a true prophet of the Lord:

and at even my wife died; suddenly, as it was said she should; this shows who is meant by the desire of his eyes, and what by the taking it away;

and I did in the morning as I was commanded; neither moaned, nor sighed, nor wept, nor shed a tear, nor used any of the common ceremonies of mourning, but dressed and ate as at other times, as he was ordered to do; this was the next morning after his wife died. So the Syriac version,

"in the morning of the other day;''

and the Arabic version,

"in the morning of the following day.''

Thus whatever the Lord commands is to be done, though ever so contrary to the customs of men, or to natural inclinations and affections.

Gill: Eze 24:19

And the people said unto me,.... Either seriously, as being desirous of knowing what was meant by all this; since they had reason to believe that it was not out of want of affection in Ezekiel to his wife that he so behaved; and therefore there must be some hidden meaning in it, which they should be glad to be informed of: or in a ludicrous manner, deriding the prophet for his conduct, and despising what he meant to instruct them in hereby:

wilt thou not tell us what these things are to us, that thou doest so? for they suspected it vas not on his own account, but to signify something to them, that these things were done; and laughing at him, they say, to what purpose are these things done? if you do not tell us for what reason they are done, instruct us by words, and not by actions; these were his fellow captives in Babylon.

Gill: Eze 24:20

Then I answered them,.... And gave them an account of the design of the whole, and what was signified hereby:

the word of the Lord came unto me, saying; ordering him to do all he did; for he did nothing of himself, but all according to the divine will; and who also directed him to say the following things to the people, by way of explanation.

Gill: Eze 24:21

Speak unto the house of Israel,.... By word of mouth, to those who were upon the spot with him in Chaldea: and by a messenger, or a letter, to them that were in Judea:

thus saith the Lord of hosts, behold, I will profane my sanctuary; the temple, built for him, and where he dwelt, and was worshipped; where duties performed and holy sacrifices offered up formerly; this he now says he would profane, that is, would bring the Chaldeans against Jerusalem, who should take it, and enter into the temple, and so profane it, and make it common, yea, utterly destroy it:

the excellency of your strength, desire of your eyes, and that which your soul pitieth; all which is said of the temple; it was the pride and glory of the Jews, what they boasted of, and put their confidence in, and reckoned their strength and security; it was as dear and as desirable to them as Ezekiel's wife was to him, the emblem of it; the destruction and desolation of which would be pitied by them, and would sensibly affect them upon hearing of it, even in prophecy:

and your sons and your daughters whom ye have left shall fall by the sword; whom they had left behind them in Judea, when they were carried captive with Jehoiakim, and to whom they hoped to return, as their false prophets had assured them; but so it should not be, for these should die by the sword of the Chaldeans, when the city of Jerusalem should be taken, and the temple profaned; and this should be the case of the sons and daughters of those who then should be carried captive, that should be left in the land; as was the case of Gedaliah, and those that were with him.

Gill: Eze 24:22

And ye shall do as I have done,.... When his wife died, and as he was ordered by the Lord; the meaning of Which they were now inquiring:

ye shall not cover your lips; as a token of mourning; nor use any other of their country rites and ceremonies, for fear of provoking their enemies, in whose hands they shall be:

nor eat the bread of men; or "of mourners", as the Targum; there shall be none to comfort them, or send bread to them; they shall all be alike mourners.

Gill: Eze 24:23

And your tires shall be upon your heads, and your shoes upon your feet..... As will be necessary while travelling, and when carrying captive to a foreign country, as now will be their case:

ye shall not mourn nor weep; shall not dare to do it, because of their enemies; and, moreover, so great should be their miseries and calamities, that they should be struck dumb, and quite astonished and stupefied with them; that they should not be able to vent their sorrow by an outward act of mourning:

but ye shall pine away for your iniquities; without any true sense of them, or godly sorrow for them, but in wretched hardness of heart, and black despair:

and mourn one towards another; not to God, confessing their sins, being contrite and penitent; but to one another, fretting, murmuring, and complaining at the hand of God upon them: this seems to denote the private way of mourning they should use for fear of the enemy, when they could get together by themselves, as well as their disregard to God, against whom they had sinned.

Gill: Eze 24:24

Thus Ezekiel is unto you a sign,.... These are the words of the prophet concerning himself; observing that in all the above things he was a sign to the Jews of what should befall them, and what should be their case:

and according to all that he hath done shall ye do; however it might be then a matter of scorn and derision:

and when this cometh: when this prophecy comes to pass, and all these calamities come upon the city and temple:

ye shall know that I am the Lord God; omniscient, omnipotent, true, and faithful.

Gill: Eze 24:25

Also, thou son of man, shall it not be in the day,.... This question is to be answered in the affirmative:

when I take from them their strength; their king and kingdom, their princes and nobles, their soldiers and men of might and war, their wealth and substance, their city and the inhabitants of it; or rather their temple, in which they placed their strong confidence: so the Targum,

"in the day when I shall take from them the house of their sanctuary;''

and which is called "the joy of their glory"; what they rejoiced and gloried in:

the desire of their eyes, and that whereupon they set their mind, their sons and their daughters; for to these may those phrases be applied; as well as to the temple; they being desirable to them, to be spared and continued, and on whom the affections of their hearts were set, and for whose welfare they were very solicitous. So some render it "the burden or care of their souls" ^p; though the Targum applies this, as the other to the temple, paraphrasing it,

"and the delight of their eyes shall be taken from them, and the beloved of their souls, which is better to them than their sons and their daughters.''

Gill: Eze 24:26

That he that escapeth in that day shall come unto thee,.... That is, that one that should escape the hands of the Chaldeans, when the city should be taken, should directly make the best of his way to the prophet:

to cause thee to hear it with thine ears; all the particulars of the destruction of the city and temple, as it had been represented to him in vision; when he would see the exact agreement between prophecy and facts; see Eze 33:21.

Gill: Eze 24:27

In that day shall thy mouth be opened to him which is escaped,.... And shall freely converse with him about the several facts and circumstances of taking and burning the city and temple, and of the usage of the inhabitants:

and thou shalt speak, and be no more dumb; for from this time to the taking of Jerusalem, which was about eighteen months, the prophet had nothing to say to the people of the Jews, and so was dumb with respect to them; but was employed in prophesying against other nations, as the following chapters show, unto chapter thirty three, in which we have an account of the messenger that escaped to him; but after that his mouth was opened, and he prophesied to them again:

and thou shalt be a sign unto them; as they will then own and acknowledge:

and they shall own that I am the Lord; who have foretold these things, and accomplished them.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 24:16

¹ tn Heb “a strike.”

NET Notes: Eze 24:17

¹ tn Or “Groan silently. As to the dead….” Cf. M. Greenberg’s suggestion that דֹּם מֵתִים (dom metim) be taken together and דֹּם be derived from ָדּמַם (damam, “to moan, murmur”). See M. Greenberg, Ezekiel (AB), 2:508.

² tn Heb “(For) the dead mourning you shall not conduct.” In the Hebrew text the word translated “dead” is plural, indicating that mourning rites are in view. Such rites would involve outward demonstrations of one’s sorrow, including wailing and weeping.

³ sn The turban would normally be removed for mourning (Josh 7:6; 1 Sam 4:12).

⁴ sn Mourning rites included covering the lower part of the face. See Lev 13:45.

⁵ tn Heb “the bread of men.” The translation follows the suggestion accepted by M. Greenberg (Ezekiel [AB], 2:509) that this refers to a meal brought by comforters to the one mourning. Some repoint the consonantal text to read “the bread of despair” (see L. C. Allen, Ezekiel [WBC], 2:56), while others, with support from the Targum and Vulgate, emend the consonantal text to read “the bread of mourners” (see D. I. Block, Ezekiel [NICOT], 1:784).

NET Notes: Eze 24:18

¹ tn This may refer to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790.

NET Notes: Eze 24:21

¹ tn Heb “the pride of your strength” means “your strong pride.”

² sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”) so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.

³ tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”

⁴ tn Heb “fall.”

NET Notes: Eze 24:22

¹ tn See v. 17.

NET Notes: Eze 24:23

¹ tn The same verb appears in 4:17 and 33:10.

² tn Or “in your punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.

NET Notes: Eze 24:25

¹ tn Heb “(Will) it not (be) in the day I take?”

² tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely that the term has its well-attested nuance of “burden, load,” here and refers to that which weighs them down emotionally and is a constant source of concern or worry.

³ tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category.

NET Notes: Eze 24:26

¹ tn Heb “to make the ears hear.”

NET Notes: Eze 24:27

¹ tn Heb “your mouth will open.”

Geneva Bible: Eze 24:16

Son of man, behold, I take away from thee the ^{( o )} desire of thy eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down.

^{( o )} Meaning his wife in whom he delighted, as in (Eze 24:18).

Geneva Bible: Eze 24:17

Forbear to cry, make no mourning for the dead, bind thy turban upon thee, ^{( p )} and put on thy shoes upon thy feet, and cover not [thy] lips, and eat ^{( q )} not the bread of men.

^{( p )} For in mourning they went bare headed and barefooted and also covered their lips.

^{( q )} That is, which the neighbours sent to them that mourned.

Geneva Bible: Eze 24:18

So I spoke to the people in the morning: and at evening my wife died; and I did ^{( r )} in the morning as I was commanded.

^{( r )} Meaning the morning following.

Geneva Bible: Eze 24:21

Speak to the house of Israel, Thus saith the Lord GOD; Behold, I will ^{( s )} profane my sanctuary, the ^{( t )} excellence of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword.

^{( s )} By sending the Chaldeans to destroy it, as in See Eze 7:22.

^{( t )} In which you boast and delight.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 24:1-27

1 Under the parable of a boiling pot,

6 is shewn the irrevocable destruction of Jerusalem.

15 By the sign of Ezekiel not mourning for the death of his wife,

19 is shewn the calamity of the Jews to be beyond all sorrow.

MHCC: Eze 24:15-27

Though mourning for the dead is a duty, yet it must be kept under by religion and right reason: we must not sorrow as men that have no hope. Believers must not copy the language and expressions of those who know not God. The people asked the meaning of the sign. God takes from them all that was dearest to them. And as Ezekiel wept not for his affliction, so neither should they weep for theirs. Blessed be God, we need not pine away under our afflictions; for should all comforts fail, and all sorrows be united, yet the broken heart and the mourner's prayer are always acceptable before God.

Matthew Henry: Eze 24:15-27

These verses conclude what we have been upon all along from the beginning of this book, to wit, Ezekiel's prophecies of the destruction of Jerusalem; for after this, though he prophesied much concerning other nations, he said no more concerning Jerusalem, till he heard of the destruction of it, almost three years after, Eze 33:21. He had assured them, in the former part of this chapter, that there was no hope at all of the preventing of the trouble; here he assures them that they should not have the ease of weeping for it. Observe here,

I. The sign by which this was represented to them, and it was a sign that cost the prophet very dear; the more shame for them that when he, by a divine appointment, was at such an expense to affect them with what he had to deliver, yet they were not affected by it

1. He must lose a good wife, that should suddenly be taken from him by death. God gave him notice of it before, that it might be the less surprise to him (Eze 24:16): Behold, I take away from thee the desire of thy eyes with a stroke. Note, (1.) A married state may very well agree with the prophetical office; it is honourable in all, and therefore not sinful in ministers. (2.) Much of the comfort of human life lies in agreeable relations. No doubt Ezekiel found a prudent tender yoke-fellow, that shared with him in his griefs and cares, to be a happy companion in his captivity. (3.) Those in the conjugal relation must be to each other not only a covering of the eyes (Gen 20:16), to restrain wandering looks after others; but a desire of the eyes, to engage pleasing looks on one another. A beloved wife is the desire of the eyes, which find not any object more grateful. (4.) That is least safe which is most dear; we know not how soon the desire of our eyes may be removed from us and may become the sorrow of our hearts, which is a good reason why those that have wives should be as though they had none, and those who rejoice in them as though they rejoiced not, 1Co 7:29, 1Co 7:30. Death is a stroke which the most pious, the most useful, the most amiable, are not exempted from. (5.) When the desire of our eyes is taken away with a stroke we must see and own the hand of God in it: I take away the desire of thy eyes. He takes our creature-comforts from us when and how he pleases; he gave them to us, but reserved to himself a property in them; and may he not do what he will with his own? (6.) Under afflictions of this kind it is good for us to remember that we are sons of men; for so God calls the prophet here. If thou art a son of Adam, thy wife is a daughter of Eve, and therefore a dying creature. It is an affliction which the children of men are liable to; and shall the earth be forsaken for us? According to this prediction, he tells us (Eze 24:18), I spoke unto the people in the morning; for God sent his prophets, rising up early and sending them; then he thought, if ever, they would be disposed to hearken to him. Observe, [1.] Though God had given Ezekiel a certain prospect of this affliction coming upon him, yet it did not take him off from his work, but he resolved to go on in that. [2.] We may the more easily bear an affliction if it find us in the way of our duty; for nothing can hurt us, nothing come amiss to us, while we keep ourselves in the love of God.

2. He must deny himself the satisfaction of mourning for his wife, which would have been both an honour to her and an ease to the oppression of his own spirit. He must not use the natural expressions of sorrow, Eze 24:16. He must not give vent to his passion by weeping, or letting his tears run down, though tears are a tribute due to the dead, and, when the body is sown, it is fit that it should thus be watered. But Ezekiel is not allowed to do this, though he thought he had as much reason to do it as any man and would perhaps be ill thought of by the people if he did it not. Much less might he use the customary formalities of mourners. He must dress himself in his usual attire, must bind his turban on him, here called the tire of his head, must put on his shoes, and not go barefoot, as was usual in such cases; he must not cover his lips, not throw a veil over his face (as mourners were wont to do, Lev 13:45), must not be of a sorrowful countenance, appearing unto men to fast, Mat 6:18. He must not eat the bread of men, nor expect that his neighbours and friends should send him in provisions, as usually they did in such cases, presuming the mourners had no heart to provide meat for themselves; but, if it were sent, he must not eat of it, but go on in his business as at other times. It could not but be greatly against the grain to flesh and blood not to lament the death of one he loved so dearly, but so God commands; and I did in the morning as I was commanded. He appeared in public, in his usual habit, and looked as he used to do, without any signs of mourning. (1.) Here there was something peculiar, and Ezekiel, to make himself a sign to the people, must put a force upon himself and exercise an extraordinary piece of self-denial. Note, Our dispositions must always submit to God's directions, and his command must be obeyed even in that which is most difficult and displeasing to us. (2.) Though mourning for the dead be a duty, yet it must always be kept under the government of religion and right reason, and we must not sorrow as those that have no hope, nor lament the loss of any creature, even the most valuable, and that which we could worst spare, as if we had lost our God, or as if all our happiness were gone with it; and, of this moderation in mourning, ministers, when it is their case, ought to be examples. We must at such a time study to improve the affliction, to accommodate ourselves to it, and to get our acquaintance with the other world increased, by the removal of our dear relations, and learn with holy Job to bless the name of the Lord even when he takes as well as when he gives.

II. The explication and application of this sign. The people enquired the meaning of it (Eze 24:19): Wilt thou not tell us what these things are to us that thou doest so? They knew that Ezekiel was an affectionate husband, that the death of his wife was a great affliction to him, and that he would not appear so unconcerned at it but for some good reason and for instruction to them; and perhaps they were in hopes that it had a favourable signification, and gave them an intimation that God would now comfort them again according to the time he had afflicted them, and make them look pleasant again. Note, When we are enquiring concerning the things of God our enquiry must be, "What are those thing to us? What are we concerned in them? What conviction, what counsel, what comfort, do they speak to us? Wherein do they reach our case?"Ezekiel gives them an answer verbatim - word for word as he had received it from the Lord, who had told him what he must speak to the house of Israel.

1. Let them know that as Ezekiel's wife was taken from him by a stroke so would God take from them all that which was dearest to them, v. 21. If this was done to the green tree, what shall be done to the dry? If a faithful servant of God was thus afflicted only for his trial, shall such a generation of rebels against God go unpunished? By this awakening providence God showed that he was in earnest in his threatenings, and inexorable. We may suppose that Ezekiel prayed that, if it were the will of God, his wife might be spared to him, but God would not hear him; and should he be heard then in his intercessions for this provoking people? No, it is determined: God will take away the desire of your eyes. Note, The removal of the comforts of others should awaken us to think of parting with ours too; for are we better than they? We know not how soon the same cup, or a more bitter one, may be put into our hands, and should therefore weep with those that weep, as being ourselves also in the body. God will take away that which their soul pities, that is, of which they say, What a pity is it that it should be cut off and destroyed! That for which your souls are afraid (so some read it); you shall lose that which you most dread the loss of. And what is that? (1.) That which was their public pride, the temple: " I will profane my sanctuary, by giving that into the enemy's hand, to be plundered and burnt."This was signified by the death of a wife, a dear wife, to teach us that God's sanctuary should be dearer to us, and more the desire of our eyes, than any creature-comfort whatsoever. Christ's church, that is his spouse, should be ours too. Though this people were very corrupt, and had themselves profaned the sanctuary, yet it is called the desire of their eyes. Note, Many that are destitute of the power of godliness are yet very fond of the form of it; and it is just with God to punish them for their hypocrisy by depriving them of that too. The sanctuary is here called the excellency of their strength; they had many strong-holds and places of defence, but the temple excelled them all. It was the pride of their strength; they prided in it as their strength that they were the temple of the Lord, Jer 7:4. Note, The church-privileges that men are proud of are profaned by their sins, and it is just with God to profane them by his judgments. And with these God will take away, (2.) That which was their family-pleasure, which they looked upon with delight: " Your sons and your daughters (which are the dearer to you because they are but few left of many, the rest having perished by famine and pestilence) shall fall by the sword of the Chaldeans."What a dreadful spectacle would it be to see their own children, pieces, pictures, of themselves, whom they had taken such care and pains to bring up, and whom they loved as their own souls, sacrificed to the rage of the merciless conquerors! This, this, was the punishment of sin.

2. Let them know that as Ezekiel wept not for his affliction so neither should they weep for theirs. He must say, You shall do as I have done, Eze 24:22. You shall not mourn nor weep, Eze 24:23. Jeremiah had told them the same, that men shall not lament for the dead nor cut themselves (Jer 16:6); not that there shall be any such merciful circumstance without, or any such degrees of wisdom and grace within, as shall mitigate and moderate the sorrow; but they shall not mourn, for, (1.) Their grief shall be so great that they shall be quite overwhelmed with it; their passions shall stifle them, and they shall have no power to ease themselves by giving vent to it. (2.) Their calamities shall come so fast upon them, one upon the neck of another, that by long custom they shall be hardened in their sorrows (Job 6:10) and perfectly stupefied, and moped (as we say), with them. (3.) They shall not dare to express their grief, for fear of being deemed disaffected to the conquerors, who would take their lamentations as an affront and disturbance to their triumphs. (4.) They shall not have hearts, nor time, nor money, wherewith to put themselves in mourning, and accommodate themselves with the ceremonies of grief: "You will be so entirely taken up with solid substantial grief that you will have no room for the shadow of it."(5.) Particular mourners shall not need to distinguish themselves by covering their lips, and laying aside their ornaments, and going barefoot; for it is well known that every body is a mourner. (6.) There shall be none of that sense of their affliction and sorrow for it which would help to bring them to repentance, but that only which shall drive them to despair; so it follows: " You shall pine away for your iniquities, with seared consciences and reprobate minds, and you shall mourn, not to God in prayer and confession of sin, but one towards another, "murmuring, and fretting, and complaining of God, thus making their burden heavier and their wound more grievous, as impatient people do under their afflictions by mingling their own passions with them.

III. An appeal to the event, for the confirmation of all this (Eze 24:24): " When this comes, as it is foretold, when Jerusalem, which is this day besieged, is quite destroyed and laid waste, which now you cannot believe will ever be, then you shall know that I am the Lord God, who have given you this fair warning of it. Then you will remember that Ezekiel was to you a sign."Note, Those who regard not the threatenings of the word when they are preached will be made to remember them when they are executed. Observe,

1. The great desolation which the siege of Jerusalem should end in (Eze 24:25): In that day, that terrible day, when the city shall be broken up, I will take from them, (1.) That which they depended on - their strength, their walls, their treasures, their fortifications, their men of war; none shall stand them in stead. (2.) That which they boasted of - the joy of their glory, that which they looked upon as most their glory, and which they most rejoiced in, the temple of their God and the palaces of their princes. (3.) That which they delighted in, which was the desire of their eyes, and on which they set their minds. Note, Carnal people set their minds upon that on which they can set their eyes; they look at, and dote upon, the things that are seen; and it is their folly to set their minds upon that which they have no assurance of and which may be taken from them in a moment, Pro 23:5. Their sons and their daughters were all this - their strength, and joy, and glory; and these shall go into captivity.

2. The notice that should be brought to the prophet, not be revelation, as the notice of the siege was brought to him (Eze 24:2), but in an ordinary way (Eze 24:26): " He that escapes in that day shall, by a special direction of Providence, come to thee, to bring thee intelligence of it,"which we find was done, Eze 33:21. The ill-news came slowly, and yet to Ezekiel and his fellow-captives it came too soon.

3. The divine impression which he should be under upon receiving that notice, Eze 24:27. Whereas, from this time to that, Ezekiel was thus far dumb that he prophesied no more against the land of Israel, but against the neighbouring nations, as we shall find in the following chapters, then he shall have orders given him to speak again to the children of his people (Eze 33:2, Eze 33:22); then his mouth shall be opened. He was suspended from prophesying against them in the mean time, because, Jerusalem being besieged, his prophecies could not be sent into the city, - because, when God was speaking so loudly by the rod, there was the less need of speaking by the word, - and because then the accomplishment of his prophecies would be the full confirmation of his mission, and would the more effectually clear the way for him to begin again. It being referred to that issue, that issue must be waited for. Thus Christ forbade his disciples to preach openly that he was Christ till after his resurrection, because that was to be the full proof of it. "But then thou shalt speak with the greater assurance, and the more effectually, either to their conviction or to their confusion."Note, God's prophets are never silenced but for wise and holy ends. And when God gives them the opening of the mouth again (as he will in due time, for even the witnesses that are slain shall arise ) it shall appear to have been for his glory that they were for a while silent, that people may the more certainly and fully know that God is the Lord.

Keil-Delitzsch: Eze 24:15-24

The Sign of Silent Sorrow Concerning the Destruction of Jerusalem

Eze 24:14. And the word of Jehovah came to me, saying, Eze 24:16. Son of man, behold, I take from thee thine eyes' delight by a stroke, and thou shalt not mourn nor weep, and no tear shall come from thee. Eze 24:17. Sigh in silence; lamentation for the dead thou shalt not make; bind thy head-attire upon thee, and put thy shoes upon thy feet, and do not cover thy beard, and eat not the bread of men. Eze 24:18. And I spake to the people in the morning, and in the evening my wife died, and I did in the morning as I was commanded. Eze 24:19. Then the people said to me, Wilt thou not show us what this signifies to us that thou doest so? Eze 24:20. And I said to them, The word of Jehovah has come to me, saying, Eze 24:21. Say to the house of Israel, Thus saith the Lord Jehovah, Behold, I will profane my sanctuary, the pride of your strength, the delight of your eyes, and the desire of your soul; and your sons and your daughters, whom ye have left, will fall by the sword. Eze 24:22. Then will ye do as I have done, ye will not cover the beard, nor eat the bread of men; Eze 24:23. And ye will have your head-attired upon your heads, and your shoes upon your feet; ye will not mourn nor weep, but will pine away in your iniquity, and sigh one towards another. Eze 24:24. Thus will Ezekiel be a sign to you; as he hath done will ye do; when it cometh, ye will know that I the Lord am Jehovah. - From the statements in Eze 24:18, to the effect that the prophet spoke to the people in the morning, and then in the evening his wife died, and then again in the (following) morning, according to the command of God, he manifested no grief, and in answer to the inquiry of the people explained to them the meaning of what he did, it is evident that the word of God contained in this section came to him on the same day as the preceding one, namely, on the day of the blockade of Jerusalem; for what he said to the people on the morning of this day (Eze 24:18) is the prophecy contained in Eze 24:3-14. Immediately after He had made this revelation to him, God also announced to him the approaching death of his wife, together with the significance which this event would have to the people generally. The delight of the eyes (Eze 24:16) is his wife (Eze 24:18) בּמגּפה by a stroke, i.e., by a sudden death inflicted by God (vid., Num 14:37; Num 17:13). On the occurrence of her death, he is neither to allow of any loud lamentings, nor to manifest any sign of grief, but simply to sigh in silence. מתים אבל does not stand for אבל מתים , but the words are both accusatives. The literal rendering would be: the dead shalt thou not make an object of mourning, i.e., thou shalt not have any mourning for the dead, as Storr ( observv . p. 19) has correctly explained the words. On occasions of mourning it was customary to uncover the head and strew ashes upon it (Isa 61:3), to go barefoot (2Sa 15:30; Isa 20:2), and to cover the beard, that is to say, the lower part of the face as far as the nose (Mic 3:7). Ezekiel is not to do any of these things, but to arrange his head-attire ( פּאר , the head-attire generally, or turban, vid., Eze 24:23 and Isa 61:3, and not specially that of the priests, which is called פּארי in Exo 39:28), and to put on his shoes, and also to eat no mourning bread. לחם אנשׁים does not mean panis miseroroum, cibus lugentium , in which case אנשׁים would be equivalent to אנשׁים , but bread of men, i.e., of the people, that is to say, according to the context, bread which the people were accustomed to send to the house of mourning in cases of death, to manifest their sympathy and to console and refresh the mourners - a custom which gave rise in the course of time to that of formal funeral meals. These are not mentioned in the Old Testament; but the sending of bread or food to the house of mourning is clearly referred to in Deu 26:14; Hos 9:4, and Jer 16:7 (see also 2Sa 3:35). - When Ezekiel thus abstained from all lamentation and outward sign of mourning on the death of his dearest one, the people conjectured that such striking conduct must have some significance, and asked him what it was that he intended to show thereby. He then announced to them the word of God (Eze 24:20-24). As his dearest one, his wife, had been taken from him, so should it dearest object, the holy temple, be taken from the nation by destruction, and their children by the sword. When this occurred, then would they act as he was doing now; they would not mourn and weep, but simply in their gloomy sorrow sigh in silence on account of their sins, and groan one toward another.

The profanation ( חלּל ) of the sanctuary is effected through its destruction (cf. Eze 7:24). To show the magnitude of the loss, the worth of the temple in the eyes of the nation is dwelt upon in the following clauses. גּאון עזּכם is taken from Lev 26:19. The temple is called the pride of your strength, because Israel based its might and strength upon it as the scene of the gracious presence of God, living in the hope that the Lord would not give up His sanctuary to the heathen to be destroyed, but would defend the temple, and therewith Jerusalem and its inhabitants also (cf. Jer 7:4). מהמל נפ  כם , the desire or longing of the soul (from המל , in Arabic, desiderio ferri ad aliquam rem ). The sons and daughters of the people are the relatives and countrymen whom the exiles had been obliged to leave behind in Canaan. - The explanation of this lamentation and mourning on account of the destruction of the sanctuary and death of their relations, is to be found in the antithesis: ' וּנמקּתם בעו , ye will pine or languish away in your iniquities (compare Eze 4:17 and Lev 26:39). Consequently we have not to imagine either "stolid indifference"(Eichhorn and Hitzig), or "stolid impenitence"(Ewald), but overwhelming grief, for which there were no tears, no lamentation, but only deep inward sighing on account of the sins which had occasioned so terrible a calamity. נהם , lit., to utter a deep growl, like the bears (Isa 59:11); here to sigh or utter a deep groan. "One toward another,"i.e., manifesting the grief to one another by deep sighs; not "full of murmuring and seeking the sin which occasioned the calamity in others rather than in themselves,"as Hitzig supposes. The latter exposition is entirely at variance with the context. This grief, which consumes the bodily strength, leads to a clear perception of the sin, and also to true repentance, and through penitence and atonement to regeneration and newness of life. And thus will they attain to a knowledge of the Lord through the catastrophe which bursts upon them (cf. Lev 26:40.). For מופת , a sign, see the comm. on Exo 4:21.

Keil-Delitzsch: Eze 24:25-27

Sequel of the Destruction of Jerusalem to the Prophet Himself

Eze 24:25. And thou, son of man, behold, in the day when I take from them their might, their glorious joy, the delight of their eyes and the desire of their soul, their sons and their daughters, Eze 24:26. In that day will a fugitive come to thee, to tell it to thine ears. Eze 24:27. In that day will thy mouth be opened with the fugitive, and thou wilt speak, and no longer be mute; and thus shalt thou be a sign to them that they may know that I am Jehovah. - As the destruction of Jerusalem would exert a powerful influence upon the future history of the exiles on the Chaboras, and be followed by most important results, so was it also to be a turning-point for the prophet himself in the execution of his calling. Hävernick has thus correctly explained the connection between these closing verses and what precedes, as indicated by ואתּה in Eze 24:25. As Ezekiel up to this time was to speak to the people only when the Lord gave him a word for them, and at other times was to remain silent and dumb (Eze 3:26 and Eze 3:27); from the day on which a messenger should come to bring him the tidings of the destruction of Jerusalem and the temple, he was to open his mouth, and not continue dumb any longer. The execution of this word of God is related in Eze 33:21-22. The words, "when I take from them their strength,"etc., are to be understood in accordance with Eze 24:21. Consequently מעזּם is the sanctuary, which was taken from the Israelites through the destruction of Jerusalem. The predicates which follow down to משּׂא refer to the temple (cf. Eze 24:21). משּׂא נפשׁ , an object toward which the soul lifts itself up ( נשׂא ), i.e., for which it cherishes a desire or longing; hence synonymous with מחמל נפשׁ htiw s u omynon in Eze 24:21. The sons and daughters are attached ἀσυνδετῶς . בּיּום (in that day), in Eze 24:26, which resumes the words ' בּיום ק (in the day when I take, etc.) in Eze 24:25, is not the day of the destruction of the temple, but generally the time of this event, or more precisely, the day on which the tidings would reach the prophet. הפּליט , with the generic article, a fugitive (vid., Gen 14:13). להשׁמעוּת אזנים , to cause the ears to hear (it), i.e., to relate it, namely to the bodily ears of the prophet, whereas he had already heard it in spirit from God. השׁמעוּת , a verbal noun, used instead of the infinitive Hiphil . את־הפּליט , with the escaped one, i.e., at the same time "with the mouth of the fugitive"(Hitzig). את expresses association, or so far as the fact is concerned, simultaneousness. The words,"then wilt thou speak, and no longer be dumb,"do not imply that it was only from that time forward that Ezekiel was to keep silence, but point back to Eze 3:26 and Eze 3:27, where silence is imposed upon him, with the exceptions mentioned there, from the very commencement of his ministry; and in comparison with that passage, simply involve implicite the thought that the silence imposed upon him then was to be observed in the strictest manner from the present time until the reception of the intelligence of the fall of Jerusalem, when his mouth would be opened once more. Through the "words of God"that were given to His prophet (Ezekiel 4-24), the Lord had now said to the people of Israel all that He had to say concerning the approaching catastrophe for them to consider and lay to heart, that they might be brought to acknowledge their sin, and turn with sorrow and repentance to their God. Therefore was Ezekiel from this time forward to keep perfect silence toward Israel, and to let God the Lord speak by His acts and the execution of His threatening words. It was not till after the judgment had commenced that his mouth was to be opened again for still further announcements (vid., Eze 33:22). - Ezekiel was thereby to become a sign to the Israelites. These words have a somewhat different meaning in Eze 24:27 from that which they have in Eze 24:24. There, Ezekiel, by the way in which he behaved at the death of his wife, was to be a sign to the people of the manner in which they were to act when the judgment should fall upon Jerusalem; whereas here (Eze 24:27), למופת refers to the whole of the ministry of the prophet, his silence hitherto, and that which he was still to observe, as well as his future words. Through both of these he was to exhibit himself to his countrymen as a man whose silence, speech, and action were alike marvellous and full of meaning to them, and all designed to lead them to the knowledge of the Lord, the God of their salvation.

Constable: Eze 4:1--24:27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

This section of the book contains prophecies that Ezekiel delivered from the beginning of his ministry (in 593 B.C.) to the fall of Jerusalem (586 B.C.). All of these prophecies deal with the coming destruction of the city and related calamities.

"Here begin Ezekiel's prophecies directed toward others than himself."¹⁰³

Constable: Eze 24:1-27

E. The execution of Jerusalem's judgment ch. 24

Until now Ezekiel had predicted that judgment would fall on Jerusalem and Judah in the future. The day of that judgment finally arrived, and he proceeded to announce it with a parable and two acted signs.

"With these verses we come to the climax of all that Ezekiel has been trying to say in the previous twelve chapters."³³¹

Constable: Eze 24:15-27

2. Signs to the exiles 24:15-27

The preceding parable pictured the siege of Jerusalem itself. The symbolic acts that Ezekiel performed next, perhaps on the same day, represented how the exiles were to respond to the news of Jerusalem's siege.

Constable: Eze 24:15-24

The sign of the death of Ezekiel's wife 24:15-24

24:15-16 The Lord told Ezekiel that He was about to take the life of his beloved wife. The English word "blow" (v. 16) implies a sudden, unexpected death. The Hebrew word, magephoh, does not demand a sudden death, but it sometimes describes such a death (cf. 1 Sam. 4:17; 2 Sam. 17:9; 18:7). It could also mean death by plague or disease or anything that strikes a person down (cf. Exod. 9:14; Num. 14:37; 17:13-15; 25:8-9). In any case, the prophet was not to mourn, weep, or shed any tears over this personal tragedy (cf. Jer. 16:5-13).

Such an announcement raises the question of whether God commits unprovoked acts of cruelty just to illustrate a point. In view of revelations of God's character here and elsewhere, we should probably interpret this statement as meaning that God allowed Ezekiel's wife to die at this precise time. He used her death, which He predicted to the prophet, to communicate a message to His people (cf. the unfaithfulness of Hosea's wife). The text does not say that God put her to death as an object lesson. She could have been ill for some time before she died. Another similar situation involved God allowing the death of His innocent Son to occur at precisely the time God intended as another expression of His love and judgment.

24:17 Ezekiel would have to sorrow inwardly; he was not to do so outwardly. It was customary for relatives of a dead loved one to wail long and loud with family, friends, and even paid mourners (cf. 2 Sam. 1:17; 11:26; Mic. 1:8). But Ezekiel was to observe none of the customary acts of mourning over the death of his loved one, which included throwing dust on his head, going barefoot, covering his mustache, and eating a modest meal after a day of fasting (cf. 2 Sam. 1:12; 3:35; Jer. 16:7; Hos. 9:4). Mourning was not appropriate in cases of capital punishment.

24:18-19 In the morning of the next day, or perhaps a few days later, Ezekiel addressed the people, and that evening his wife died. The prophet faithfully did as the Lord had commanded him. His actions bewildered the exiles who asked him to explain why he was behaving so abnormally.

"Ezekiel's entire life was a testimony to the exiles. Likewise, this should be the case with all who are the children of God by faith in Christ Jesus."³³⁶

24:20-21 The prophet replied that the Lord had said that He was about to destroy the temple and to slay the relatives of the exiles who remained in Jerusalem. The Jews loved the temple almost as much as Ezekiel loved his wife.

24:22-24 Ezekiel instructed the people to respond to their tragic loss as he had to his. The reason they were not to mourn publicly but only privately, though unstated, was that the judgment that God executed on Jerusalem was deserved.

"Ezekiel had a right to mourn his undeserved personal loss but did not. The Israelites had no right to mourn for their well-deserved national loss and could not . . ."³³⁷

"God is not the author of personal tragedy, but he does often use such experiences as unique opportunities and special windows through which people will come to know' that he is the Lord."³³⁸

Constable: Eze 24:25-27

The sign of Ezekiel's silence 24:25-27

24:25-26 Evidently Ezekiel was not to deliver any more prophetic messages to his fellow exiles after he made the explanation in verses 20-24 until he received word of the destruction of the temple and the capture of the remaining Judahites. This message reached him three years later (33:21). His enforced dumbness must have been limited to prophecies concerning Israel, however, because 25:1-33:20 contains oracles against foreign nations some of which are dated during the siege of Jerusalem.

24:27 When that news arrived, Ezekiel could resume speaking about Israel because the Lord would give him additional prophecies about Israel (cf. 33:21-48:35). His silence concerning Israel's affairs during the siege of Jerusalem would have been further testimony to his sorrow. Ezekiel was to be a model for the exiles about how they should respond to the siege of Jerusalem. They should treat it as an unspeakable tragedy. Ezekiel's example would teach the exilic community that Yahweh really was God.

"This is a pivotal chapter in the development of the book. Till now Ezekiel has variously proclaimed the Lord's coming judgment on Jerusalem and Judah. He has systematically answered each argument against the impending judgment. Nothing remained except for the enactment of that discipline recorded in this chapter. The beginning of Babylonia's siege of Jerusalem was described. Then Ezekiel prophesied against the foreign nations who had abused Judah and mocked her during her judgments (25:1-33:20). These foreign nations would be judged for their wicked attitude and actions toward Judah. However, the hope of future restoration and blessing would be promised to Judah."³³⁹

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 24 (Chapter Introduction)

Overview

Eze 24:1, Under the parable of a boiling pot, Eze 24:6, is shewn the irrevocable destruction of Jerusalem; Eze 24:15, By the sign of Ezekiel not mourning for the death of his wife, Eze 24:19. is shewn the calamity of the Jews to be beyond all sorrow.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 24 (Chapter Introduction)

CHAPTER 24

By the parable of a boiling pot is showed the destruction of Jerusalem, the bloody city, Eze 24:1-14 . Ezekiel is forbidden to mourn for the death of his wife, Eze 24:15-18 , to denote that this calamity of the Jews shall be beyond all expressions of sorrow, Eze 24:19-24 . In that day of affliction the prophet’ s mouth shall be opened to their conviction, Eze 24:25-27 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 24 (Chapter Introduction)

(Eze 24:1-14) The fate of Jerusalem.

(Eze 24:15-27) The extent of the sufferings of the Jews.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 24 (Chapter Introduction)

Here are two sermons in this chapter, preached on a particular occasion, and they are both from Mount Sinai, the mount of terror, both from Mount Ebal, the mount of curses; both speak the approaching fate of Jerusalem. The occasion of them was the king of Babylon's laying siege to Jerusalem, and the design of them is to show that in the issue of that siege he should be not only master of the place, but destroyer of it. I. By the sign of flesh boiling in a pot over the fire are shown the miseries that Jerusalem should suffer during the siege, and justly, for her filthiness (Eze 24:1-14). II. By the sign of Ezekiel's not mourning for the death of his wife is shown that the calamities coming upon Jerusalem were too great to be lamented, so great that they should sink down under them into a silent despair (Eze 24:15-27).

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

@pict rend=gs.pixel ent=p26eze-1@

Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

Bibliography

Ackroyd, Peter R. Exile and Restoration. Philadelphia: Westminster Press, 1968.

Alexander, Ralph H. Ezekiel. Everyman's Bible Commentary series. Chicago: Moody Press, 1976.

_____. "Ezekiel." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

_____. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Allen, Leslie C. Ezekiel 1-19. Word Biblical Commentary series. Dallas: Word Books, 1994.

_____. Ezekiel 20-48. Word Biblical Commentary series. Dallas: Word Books, 1990.

Allis, Oswald T. Prophecy and the Church. Philadelphia: Presbyterian and Reformed Publishing Co., 1945.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. "Russia and the King of the North." Bibliotheca Sacra 120:477 (January-March 1963):50-55.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barnett, R. D. "Ezekiel and Tyre." In Eretz-Israel, 9:6-13. Edited by A. Malamat. Jerusalem: Israel Exploration Society, 1969.

Bauman, Louis S. Russian Events in the Light of Bible Prophecy. New York: Fleming H. Revell, 1942.

Block, Daniel I. "Beyond the Grave: Ezekiel's Vision of Death and the Afterlife." Bulletin of Biblical Research 2 (1992):112-41.

_____. The Book of Ezekiel: Chapters 1-24. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1997.

_____. The Book of Ezekiel: Chapters 25-48. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.

_____. "The Prophet of the Spirit: The Use of rwh in Ezekiel." Journal of the Evangelical Theological Society 32 (1989):27-49.

Briscoe, Stuart. All Things Weird and Wonderful. Wheaton: Scripture Press Publications, Victor Books, 1977.

Brownlee, W. H. "Exorcising the Souls from Ezekiel xiii, 17-23." Journal of Biblical Literature 69 (1950):367-73.

Bruce, F. F. "The Background to the Son of Man Sayings." In Christ the Lord: Studies in Christology Presented to Donald Guthrie, pp. 50-70. Edited by Harold H. Rowden. Downers Grove, Ill.: Inter-Varsity Press, 1982.

Budge, E. A. W. The Gods of the Egyptians. New York: Dover Press, 1969.

Bullinger, E. W. Figures of Speech Used in the Bible. Grand Rapids: Baker Book House, 1968.

Bullock, C. Hassell. An Introduction to the Old Testament Poetic Books. Chicago: Moody Press, 1979.

_____. "The Priestly Era in the Light of Prophetic Thought." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 71-78. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-1948.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Colson, Charles. Against the Night. Ann Arbor: Servant Publications, 1989.

Cooke, G. A. A Critical and Exegetical Commentary on the Book of Ezekiel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1936.

Cooper, David L. When Gog's Armies Meet the Almighty: An Exposition of Ezekiel Thirty-eight and Thirty-nine. Los Angeles: The Biblical Research Society, 1940.

Cooper, Lamar Eugene, Sr. Ezekiel. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Craigie, Peter C. Ezekiel. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Criswell, W. A. Expository Sermons on the Book of Ezekiel. Grand Rapids: Zondervan Publishing House, 1987.

Davidson, A. B. The Book of the Prophet Ezekiel. Cambridge Bible Commentary series. Cambridge, Eng.: Cambridge University Press, 1893.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:6-7 (July-September 1995):290-305.

Dillow, Joseph C. The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dyer, Charles H. "Ezekiel." In The Bible Knowledge Commentary: Old Testament, pp. 1225-1317. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. Ezekiel: The Man and His Message. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956.

Engstrom, Ted W. Integrity. Waco: Word Books, 1987.

Enns, Paul P. Ezekiel. Grand Rapids: Zondervan Publishing House, 1986.

Feinberg, Charles Lee. The Prophecy of Ezekiel: The Glory of the Lord. Chicago: Moody Press, 1969.

Fisch, S. Ezekiel. London: Soncino Press, 1950.

Fishbane, Michael. Biblical Interpretation in Ancient Israel. Oxford: Clarendon Press, 1985.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num 12:8 and 1 Cor 13:8." Hebrew Annual Review 10 (1986):63-75.

Fredericks, Daniel C. "Diglossia, Revelation, and Ezekiel's Inaugural Rite." Journal of the Evangelical Theological Society 41:2 (June 1998):189-99.

Freedy, K. S., and D. B. Redford. "The Dates in Ezekiel in Relation to Biblical, Babylonian and Egyptian Sources." Journal of the American Oriental Society 903 (1970):460-85.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Prophet Ezekiel: An Analytical Exposition. New York: Our Hope, 1918.

Good, Edwin M. "Ezekiel's Ship: Some Extended Metaphors in the Old Testament." Semitics 1 (1970):79-103.

Gordis, Robert. "The Branch in the Nose." Journal of Theological Studies 37 (1936):284-85.

Gray, John. "Canaanite Kingship in Theory and Practice." Vetus Testamentum 2 (1952):193-200.

Greenberg, Moshe. Ezekiel 1-20. Anchor Bible series. Garden City, N.Y.: Doubleday, 1983.

Habel, N. "The Form and Significance of the Call Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 77 (1965):297-323.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Hiebert, D. Edmond Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hoehner, Harold W. "The Progression of Events in Ezekiel 38-39." In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 82-92. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hullinger, Jerry M. "The Problem of Animal Sacrifices in Ezekiel 40-48." Bibliotheca Sacra 152:607 (July-September 1995):279-89.

Ironside, Harry A. Ezekiel. Neptune, N.J.: Loizeaux Brothers Publishers, 1949.

Jacobsen, T. The Treasures of Darkness. New Haven, Conn.: Yale University Press, 1976.

Johnson, Elliott E. "Apoclayptic Genre in Literary Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. Wars of the Jews. London: T. Nelson and Sons, 1866.

Keil, Carl Friedrich. Biblical Commentary on the Prophecies of Ezekiel. Translated by James Martin. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Notes on Ezekiel. London: G. Morrish, n.d.

Levenson, J. D. Theology of the Program of Restoration of Ezekiel 40-48. Atlanta: Scholars Press, 1986.

MacRae, Allen A. "The Key to Ezekiel's First Thirty Chapters." Bibliotheca Sacra 122:487 (July 1965):227-33.

Matthiae, P. Ebla: An Empire Rediscovered. New York: Doubleday, 1981.

May, H. G. "Some Aspects of Solar Worship at Jerusalem." Zeitschrift für die Alttestamentliche Wissenschaft 55 (1937):269-81.

McClain, Alva J. The Greatness of the Kingdom: An Inductive Study of the Kingdom of God. 1959. Reprint ed. Chicago: Moody Press, 1968.

McConville, J. Gordon. "Priests and Levites in Ezekiel: A Crux in the Interpretation of Israel's History." Tyndale Bulletin 34 (1983):3-31.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Merrill, Eugene H. "A Theology of Ezekiel and Daniel." In A Biblical Theology of the Old Testament, pp. 365-95. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "Sin-Offering or Purification-Offering?" Vetus Testamentum 21 (1971):237-39.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

The Nelson Study Bible. Edited by Earl D. Radmacher. Nashville: Thomas Nelson Publishers, 1997.

The New Bible Dictionary, 1962 ed. S.v. "Cherubim," by R. K. Harrison, pp. 208-9.

_____. S.v. "Ezekiel, Book of," by H. L. Ellison, pp. 406-8.

The New Scofield Reference Bible. Edited by Frank E. Gaebelein, et al. New York: Oxford University Press, 1967.

Oppenheim, A. Leo. The Interpretation of Dreams in the Ancient Near East with a Translation of an Assyrian Dream-Book. Philadelphia: American Philosophical Society, 1956.

Parunak, Henry van Dyke. "The Literary Architecture of Ezekiel's mar'ot elohim." Journal of Biblical Literature 99 (1980):61-74.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Your Adversary the Devil. Grand Rapids: Zondervan Publishing House, 1969.

Polk, Timothy. "Paradigms, Parables, and Meshalim: On Reading the Mashal in Scripture." Catholic Biblical Quarterly 45:4 (1983):564-83.

Pritchard, James B., ed. The Ancient Near East in Pictures. Princeton: Princeton University Press, 1954.

_____, ed. Ancient Near Eastern Texts. 2nd. ed. Princeton: Princeton University Press, 1955.

Rooker, Mark F. "Evidence from Ezekiel." In A Case for Premillennialism: A New Consensus. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Russell, D. S. The Method and Message of Jewish Apocalyptic. Philadelphia: Westminster Press, 1964.

Ruthven, Jon. "Ezekiel's Rosh And Russia: A Connection?" Bibliotheca Sacra 125:500 (October 1968):324-33.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1973.

Saggs, H. W. F. "External Souls in the Old Testament [Ezk 13:17-21]." Journal of Semitic Studies (1974):1-12.

_____. "Notes and Studies: The Branch to the Nose." Journal of Theological Studies NS11 (October 1960):318-29.

The Scofield Reference Bible. Edited by C. I. Scofield, et al. New York: Oxford University Press, 1909

Shafer, B. E., ed. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithica, N.Y.: Cornell University Press, 1991.

Speiser, Ephraim A. "Background and Function of the Biblical Nasi." Catholic Biblical Quarterly 25 (1963):111-17.

Stalker, D. M. G. Ezekiel. London: SCM, 1968.

Stuart, Douglas K. Ezekiel. The Communicator's Commentary series. Dallas: Word Books, 1989.

_____. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Taylor, John B. Ezekiel: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1969.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Thomas, Robert L. Revelation 8-22: An Exegetical Commentary. Chicago: Moody Press, 1995.

Thomson, Clive A. "The Necessity of Blood Sacrifices in Ezekiel's Temple." Bibliotheca Sacra 123:491 (July 1966):237-48.

Torczyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Torrey, C. C. Pseudo-Ezekiel and the Original Prophecy. Yale Oriental series 18. 1930; reprint ed., New York: KTAV, 1970.

Toy, Crawford H. The Book of the Prophet Ezekiel. New York: Dodd, Mead, 1899.

Tsevat, M. "Studies in the Book of Samuel I." Hebrew Union College Annual 32 (1961):191-216.

Unger, Merrill F. Biblical Demonology: A Study of the Spiritual Forces Behind the Present World Unrest. Wheaton: Scripture Press, 1952.

Van Dijk, H. J. Ezekiel's Prophecy on Tyre. Rome: Pontifical Biblical Institute, 1968.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Walvoord, John F. The Millennial Kingdom. 1959. Revised ed. Findlay, Ohio: Dunham Publishing Co., 1963.

_____. "Revelation." In The Bible Knowledge Commentary: New Testament, pp. 925-91. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Westermann, Claus. Basic Forms of Prophetic Speech. Philadelphia: Westminster Press, 1967.

Wevers, John W. Ezekiel. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Woudstra, Martin H. "The Everlasting Covenant in Ezekiel 16:59-63." Calvin Theological Journal 6 (1971):22-48.

Yamauchi, Edwin. "Tammuz and the Bible." Journal of Biblical Literature 84 (1965):283-90.

York, Anthony D. "Ezekiel I: Inaugural and Restoration Visions?" Vetus Testamentum 27 (1977):82-98.

Young, Edward J. My Servants, the Prophets. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Zimmerli, W. Ezekiel 1. Hermaneia series. Philadelphia: Fortress Press, 1983.

_____. Ezekiel 2. Hermaneia series. Philadelphia: Fortress Press, 1983.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p26eze-13@

@pict rend=gs.pixel ent=p26eze-14@

@pict rend=gs.pixel ent=p26eze-15@

Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 24 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 24

Is this chapter the destruction of the city and temple of Jerusalem is prophesied of; the former under the parable of a boiling pot; the latter is represented by the sudden death of Ezekiel's wife. The time of this prophecy was that very day the king of Babylon began the siege of Jerusalem, Eze 24:1, the parable of the boiling pot, Eze 24:3, the explanation and application of it to the city of Jerusalem, Eze 24:6, the prophet is told of the death of his wife, and bid not to mourn on that account, which accordingly came to pass, Eze 24:15, upon the people's inquiring what these things meant, he informs them that hereby was signified the profanation of the temple; and that their distress should be so great, that they should not use any set forms of mourning, but pine away and die, Eze 24:19, and the chapter is closed with assuring the prophet, that the day these things should come to pass, a messenger should be sent him, to whom he should open his mouth, and be no more dumb, Eze 24:25.