Text -- Ezekiel 24:9-27 (NET)

24:9 “‘Therefore this is what the sovereign Lord says: Woe to the city of bloodshed! I will also make the pile high. 24:10 Pile up the bones, kindle the fire; cook the meat well, mix in the spices, let the bones be charred. 24:11 Set the empty pot on the coals, until it becomes hot and its copper glows, until its uncleanness melts within it and its rot is consumed. 24:12 It has tried my patience; yet its thick rot is not removed from it. Subject its rot to the fire! 24:13 You mix uncleanness with obscene conduct. I tried to cleanse you, but you are not clean. You will not be cleansed from your uncleanness until I have exhausted my anger on you. 24:14 “‘I the Lord have spoken; judgment is coming and I will act! I will not relent, or show pity, or be sorry! I will judge you according to your conduct and your deeds, declares the sovereign Lord.’”

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 24:10

To express this justice, that is acceptable to God and men.

Wesley: Eze 24:10

The greatest, strongest, and firmest of the Jews shall perish in this fiery indignation.

Wesley: Eze 24:11

A type of the unreformed sinfulness of the city.

Wesley: Eze 24:11

That their wickedness may be taken away with their persons, and city.

Wesley: Eze 24:12

Jerusalem.

Wesley: Eze 24:12

Her allies, their promises, their forces, and their idols, all prove a lie to the house of Judah.

Wesley: Eze 24:12

Her unrepented sins shall be punished in the fire that burns their city.

Wesley: Eze 24:13

Or obstinacy and boldness.

Wesley: Eze 24:13

Used all means to purge thee.

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 24:9

The hostile materials for the city's destruction.

JFB: Eze 24:10

That the meat may be the more palatable, that is, I will make the foe delight in its destruction as much as one delights in well-seasoned, savory meat. GROTIUS, needlessly departing from the obvious sense, translates, "Let it be boiled down to a compound."

JFB: Eze 24:11

Even the consumption of the contents is not enough; the caldron itself which is infected by the poisonous scum must be destroyed, that is, the city itself must be destroyed, not merely the inhabitants, just as the very house infected with leprosy was to be destroyed (Lev 14:34-45).

JFB: Eze 24:12

Rather, "she hath wearied Me out with lies"; or rather, "with vain labors" on My part to purify her without being obliged to have recourse to judgments (compare Isa 43:24; Mal 2:17) [MAURER]. However, English Version gives a good sense (compare Isa 47:13; Isa 57:10).

JFB: Eze 24:13

Determined, deliberate wickedness; from a Hebrew root, "to purpose."

JFB: Eze 24:13

That is, I have left nothing untried which would tend towards purging thee, by sending prophets to invite thee to repentance, by giving thee the law with all its promises, privileges, and threats.

JFB: Eze 24:13

That is, by My gracious interpositions; thou shalt be left to thine own course to take its fatal consequences.

JFB: Eze 24:14

Desist; relax [FAIRBAIRN].

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 24:10

Heap or wood - Let the siege be severe, the carnage great, and the ruin and catastrophe complete.

Clarke: Eze 24:13

In thy filthiness is lewdness - זמה zimmah , a word that denominates the worst kinds of impurity; adultery, incest, etc., and the purpose, wish, design, and ardent desire to do these things. Hers were not accidental sins, they were abominations by design, and they were the worse in her, because God had cleansed her, had separated the Israelites from idolatry and idolatrous nations, and by his institutions removed from them all idolatrous incentives. But they formed alliances with the heathen, and adopted all their abominations; therefore God would not spare them. See Eze 24:14.

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 24:9

Woe : Eze 24:6; Nah 3:1; Hab 2:12; Luk 13:34, Luk 13:35; Rev 14:20, Rev 16:6, Rev 16:19

I will : Eze 22:19-22, Eze 22:31; Isa 30:33, Isa 31:9; 2Th 1:8; 2Pe 3:7-12; Jud 1:7; Rev 21:8

TSK: Eze 24:10

spice : Jer 17:3, Jer 20:5; Lam 1:10, Lam 2:16

TSK: Eze 24:11

set it : Jer 21:10, Jer 32:29, Jer 37:10, Jer 38:18, Jer 39:8, Jer 52:13

that the filthiness : Eze 20:38, Eze 22:15-23, Eze 23:26, Eze 23:27, Eze 23:47, Eze 23:48, Eze 36:25; Isa 1:25, Isa 4:4, Isa 27:9; Mic 5:11-14; Zec 13:1, Zec 13:2, Zec 13:8, Zec 13:9; Mal 4:1; Mat 3:12; 1Co 3:12, 1Co 3:13; The pot was Jerusalem; the flesh, the inhabitants in general: every good piece, the thigh and the shoulder, Zedekiah, his family, and princes; the bones, the soldiers; the fire and water, the calamities they were to suffer; and the setting on of the pot, the commencement of the siege.

TSK: Eze 24:12

wearied : Isa 47:13, Isa 57:9, Isa 57:10; Jer 2:13, Jer 9:5, Jer 10:14, Jer 10:15, Jer 51:58; Hos 12:1; Hab 2:13, Hab 2:18, Hab 2:19

her great : Eze 24:6, Eze 24:13; Gen 6:5-7, Gen 8:21; Isa 1:5; Jer 5:3, Jer 44:16, Jer 44:17; Dan 9:13, Dan 9:14

her scum : The pot being polluted with the scum, must be heated, melted, and even burned with fire till purified; that is, Jerusalem shall be entirely levelled with the ground, as nothing short of this will purify it from the relics of its idolatrous abominations.

TSK: Eze 24:13

thy filthiness : Eze 24:11, Eze 23:36-48; 2Co 7:1

because : Eze 22:24; 2Ch 36:14-16; Isa 5:4-6, Isa 9:13-17; Jer 6:28-30, Jer 25:3-7; Jer 31:18; Hos 7:1, Hos 7:9-16; Amo 4:6-12; Zep 3:2, Zep 3:7; Mat 23:37, Mat 23:38; Luk 13:7-9; Rev 22:11

till I : Eze 5:13, Eze 8:18, Eze 16:42; Rom 2:8, Rom 2:9

TSK: Eze 24:14

the Lord : Num 23:19; 1Sa 15:29; Psa 33:9; Isa 55:11; Jer 23:20; Mat 24:35

neither will I spare : Eze 5:11, Eze 7:4, Eze 7:9, Eze 8:18, Eze 9:10; Jer 13:14

according to thy ways : Eze 16:43, Eze 18:30, Eze 22:31, Eze 23:24, Eze 23:29; Isa 3:11; Jer 4:18; Mat 16:27; Rom 2:5, Rom 2:6

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 24:10

Consume ... spice it well - i. e., "dress the flesh, and make it froth and bubble, that the bones and the flesh may be all boiled up together."

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 24:9

Woe to the bloody city! see Eze 24:6 .

I will even make the pile for fire great God’ s hand shall be seen inflicting all those sore afflictions on them. Judgments are a fire, the fuel whereof is to be great; for it is a fire to consume the wicked, and God will make it sufficiently great to do this. I will bring the mighty army of the Chaldeans, which, as a pile of wood set on fire, shall burn them up.

Poole: Eze 24:10

This is God’ s word, either what he will do pursuant of the 8th verse; or his word to the prophet, to typify to the people what should be done, or to the Chaldean army, to hasten what they were to do in destroying the city. Heap on wood; make full preparations.

Kindle the fire begin the execution of judgment.

Compare the flesh: it is a fire, not gently to dress or prepare meat, but to destroy, and burn up.

Spice it well either to take away the noisome smell, or to express the pleasing savour of this justice to God, and men whom he appointed to this work.

Let the bones be burned: in such fires the bones hold out longest, but this fire shall at last consume these also, that the destruction may be universal the greatest, strongest, and firmest of these Jews shall perish in this fiery indignation.

Poole: Eze 24:11

Set it the hieroglyphic pot, empty ; the water, flesh, bones, all consumed, i.e. the citizens all wasted with sword, famine, or pestilence, the city left as an empty, overboiled pot.

Upon the coals thereof signifying the burning of the city itself, after the emptying of its inhabitants.

That the brass of it perhaps he alludes to the impudence of their sins, in that the city is likened to a pot of brass.

May be hot God’ s judgments would increase upon them, as heat doth in a pot set on coals.

And may burn which is the highest degree; so should these miseries increase.

That the filthiness type of the sinfulness, the unreformed sinfulness of the city, may be molten in it; that their wickedness may be taken away with their persons and city: they should have been purged by gentler meltings which God used; since they were not, nor would be purified, now they shall be melted to the utter destruction of them.

The scum: see Eze 24:6 .

Poole: Eze 24:12

She the nation of the Jews, and the city Jerusalem.

Hath wearied either her God, (so the French translation,) by her repeated sins, and pertinacy in them, as elsewhere, Isa 1:14 7:13 43:24 ; or wearied others, by injuries done against them; or, as we read it, herself, spent much time and taken great pains, laid out much treasure in making alliances for her security.

With lies: her allies, their promises, their forces, and their idols, on which these unhappy Jews relied, all prove a lie to the house of Judah.

Her great scum went not forth she repented not, nor did she reform her ways.

Her scum her unrepented sins, shall be in the fire, shall be punished in the fire that burns their city.

Poole: Eze 24:13

In thy filthiness in thy sinning, is lewdness; deliberate resolution grown up to obstinacy and boldness, with impudence that will not be corrected.

I have purged thee used all sorts of proper means to purge, advice, reproof, chastisements, threats of sorer sufferings, by prophets, by the rod, sometimes gentler, sometimes rougher, 2Ch 36:15 Jer 18:11,12 .

Thou wast not purged wouldst not part from thy sins, and purify thy heart and ways, Jer 25:3-7 .

Thou shalt not be purged all further use of means shall be forborne; I will preach no more by prophets to call thee to repentance, but to condemn thee for pot repenting; God will from henceforth refer them to his sore destroying judgments, which are his fury, and which shall cease when this sinful kingdom, destroyed, can no longer provoke God as they had done formerly.

Till I have caused my fury to rest upon thee: see Eze 5:13 6:12 16:42 21:17 .

Poole: Eze 24:14

This verse scarce hath its like I think in the book of God, so fully doth it ratify and confirm all, and prevents all their evasions.

I the Lord have spoken it: this is Ezekiel’ s saying, Nay, it is the Lord that hath spoken it.

It shall come to pass But perhaps it may not be. Yea, but it shall; for I will do it, who have spoken it.

I will not go back But God hath relaxed, as in Nineveh’ s case. But he will not go back from this word.

Neither will I spare But he will be merciful in the midst of judgment. Nay, but God will not spare, or mitigate his wrath.

Neither will I repent Yet, ere all are consumed will he not, as Amo 7:3 ? No, he will not repent, your burnt flesh and city shall be a spiced sacrifice pleasing to his justice. Finally, as thou deservest, God will use thee. But then we shall be in his hand. Nay,

they thy inveterate enemies, shall judge thee.

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 24:10

And the. Hebrew, "put in the seasoning and the bones," &c.

Haydock: Eze 24:13

Thy. Hebrew, "In thy crime there is design," or malice. This rendered the Jews so hateful (Calmet) and irreclaimable. (Haydock) ---

God had given them abundant instructions (Calmet) and graces; but all was contemned. (Haydock) ---

When the fire of tribulation does not amend sinners, they are sentenced to hell fire. (Worthington)

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 24:9

Therefore thus saith the Lord God, woe to the bloody city,.... See Gill on Eze 24:6,

I will even make the pile for fire great; a large pile of wood, a great quantity of fuel to maintain the fire, and keep the pot boiling; meaning the vast army of the Chaldeans, which the Lord would bring against Jerusalem, which should closely besiege it, and vigorously attack it, until it had executed the fury of the wrath of God, comparable to fire, and of his judgments upon it. The Targum is,

"even I will multiply her destruction.''

Gill: Eze 24:10

Heap on wood, kindle the fire,.... This is said either to the prophet, to do this in an emblematic way; or to the Chaldean army, to prepare for the siege, encompass the city, begin their attacks, and throw in their stones out of their slings and engines, and arrows from their bows:

consume the flesh; not entirely, since it is afterwards to be spiced; but thoroughly boil it; denoting the severe sufferings the inhabitants should undergo before their utter ruin:

spice it well; pepper them off; batter their walls, beat down their houses, distress them by all manner of ways and means; signifying that this would be grateful to the Lord, as his justice would be glorified in the destruction of this people; and as the plunder of them would be like a spiced and sweet morsel to the enemy; whose appetites would hereby be sharpened and become keen, and to whom the sacking and plundering the city would be as agreeable as well seasoned meat to a hungry man:

and let the bones be burnt; either under it, or rather in it; even the strongest and most powerful among the people destroyed, who should hold out the longest in the siege. The Targum of the whole is,

"multiply kings; gather an army; order the auxiliaries, and prepare against her warriors, and let her mighty ones be confounded.''

Gill: Eze 24:11

Then set it empty upon the coals thereof,.... The city, when emptied of its inhabitants and substance, like a pot that is boiled over, and all in it boiled away, or taken out; burn it with fire, as the city of Jerusalem when taken and plundered was:

that the brass of it may be hot, and burn; as brass will when set on coals: or, "the bottom of it" ^w; so Ben Melech observes, from the Misnah, that the lower part or bottom of a pot, cauldron, or furnace, is called the brass of it; and so the sense is, make the fire burn so fierce as to burn the bottom of the pot; or the canker and rust of it, which the following words explain:

and that the filthiness of it may be molten in it, that the scum of it may be consumed; the abominable wickedness of this people; since they were not reformed and brought to repentance for it by the admonitions and instructions given them, and by the chastisements and corrections laid upon them, they with their sins should be consumed in this terrible manner. The Targum is,

"I will leave the land desolate, that they may become desolate; and that the gates of her city may be consumed; and that those that work uncleanness in the midst of her may melt away, and her sins be consumed.''

Gill: Eze 24:12

She hath wearied herself with lies,.... With serving idols, which were lying vanities; by trusting to the alliances of neighbouring nations, which deceived her; or by committing sin, in which there was no satisfaction; or it may be understood of wearying of God with their sins, and particularly with her lying promises of repentance and reformation:

and her great scum went not forth out of her; notwithstanding her promises; or notwithstanding the admonitions given, and the chastisements inflicted on her, yet she continued hardened in her sins, impenitent and unreformed:

her scum shall be in the fire; like a pot that boils over, its scum falls into the fire, and is consumed there; and in no other way, but by the fire of divine judgments, or the burning of the city, could the wickedness thereof be consumed. The Targum is,

"and they shall not go out of her that work iniquity; in the fire shall she be burnt, because of the multitude of her sins.''

Gill: Eze 24:13

In thy filthiness is lewdness,.... Consummate wickedness joined with impudence, and an obstinate persisting in it; though her sins were so abominable and filthy, yet she was not ashamed of them, nor could be reclaimed from them; but, like a lewd woman, or an old harlot, was bold and impudent:

because I have purged thee, and thou wast not purged; made use of means for the purgation of them, by his prophets, and by exhortations and instructions given by them, and by various corrections and chastisements; but all in vain, and to no purpose, they were all without effect:

thou shall not be purged from thy filthiness any more till I have caused my fury to rest upon thee; there was no other way left to purge her from her sins, but by the fire of his wrath, and the fury of his anger, in her utter destruction.

Gill: Eze 24:14

I the Lord have spoken it; it shall come to pass,.... What God has said shall be accomplished; his word shall not return void and empty, or be without effect:

and I will do it; being God omnipotent and unchangeable:

I will not go back; from his word, or the thing threatened and denounced; nothing should prevail upon him to act such a part:

neither will I spare; show any mercy or compassion, or abate of the punishment due:

neither will I repent; or change the course and method of Providence; but abide by the decree gone forth, and the sentence pronounced, and thoroughly execute it; a heap of words ascertaining the truth of what is predicted:

according to thy ways and according to thy doings shall they judge thee, saith the Lord God; that is, the Chaldeans shall judge and condemn thee, and execute my judgments on thee in a just and righteous manner, as thy evil ways and works deserve.

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 24:11

¹ tn Heb “set it upon its coals, empty.”

² tn Or “rust” (so also in v. 12).

NET Notes: Eze 24:12

¹ tn Heb “(with) toil she has wearied.” The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered “toil” in the literal translation above) occurs only here in the OT, and the verb “she has wearied” lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone’s patience. The feminine subject is apparently the symbolic pot.

² tn Heb “does not go out.”

³ tn Heb “in fire its rust.” The meaning of the expression is unclear. The translation understands the statement as a command to burn the rust away. See D. I. Block, Ezekiel (NICOT), 1:768.

NET Notes: Eze 24:13

¹ tn Heb “in your uncleanness (is) obscene conduct.”

² tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.

³ tn The Hebrew text adds the word “again.”

NET Notes: Eze 24:14

¹ tn Heb “it”; the referent has been specified in the translation for clarity.

² tn Or perhaps, “change my mind.”

³ tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, “they will judge you,” which could be translated, “you will be judged.”

⁴ tn Heb “ways.”

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 24:10

Heap on wood, ^{( k )} kindle the fire, consume the flesh, and spice it well, and let the bones be burned.

^{( k )} Meaning that the city would be utterly destroyed and that he would give the enemies an appetite for it.

Geneva Bible: Eze 24:12

^{( l )} She hath wearied [herself] with lies, and her great scum went not forth out of her: her scum [shall be] in the fire.

^{( l )} The city has flattered herself in vain.

Geneva Bible: Eze 24:13

In thy filthiness [is] lewdness: because I ^{( m )} have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.

^{( m )} I laboured by sending my prophets to call you to repentance but you would not.

Geneva Bible: Eze 24:14

I the LORD have spoken [it]: it shall come to pass, and I will do [it]; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall ^{( n )} they judge thee, saith the Lord GOD.

^{( n )} That is, the Babylonians.

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 24:1-14

The pot on the fire represented Jerusalem besieged by the Chaldeans: all orders and ranks were within the walls, prepared as a prey for the enemy. They ought to have put away their transgressions, as the scum, which rises by the heat of the fire, is taken from the top of the pot. But they grew worse, and their miseries increased. Jerusalem was to be levelled with the ground. The time appointed for the punishment of wicked men may seem to come slowly, but it will come surely. It is sad to think how many there are, on whom ordinances and providences are all lost.

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 24:1-14

We have here,

I. The notice God gives to Ezekiel in Babylon of Nebuchadnezzar's laying siege to Jerusalem, just at the time when he was doing it (Eze 24:2): " Son of man, take notice, the king of Babylon, who is now abroad with his army, thou knowest not where, set himself against Jerusalem this same day. "It was many miles, it was many days' journey, from Jerusalem to Babylon. Perhaps the last intelligence they had from the army was that the design was upon Rabbath of the children of Ammon and that the campaign was to be opened with the siege of that city. But God knew, and could tell the prophet, " This day, at this time, Jerusalem is invested, and the Chaldean army has sat down before it."Note, As all times, so all places, even the most remote, are present with God and under his view. He tells the prophet, that the prophet might tell the people, that so when it proved to be punctually true, as they would find by the public intelligence in a little time, it might be a confirmation of the prophet's mission, and they might infer that, since he was right in his news, he was so in his predictions, for he owed both to the same correspondence he had with Heaven.

II. The notice which he orders him to take of it. He must enter it in his book, memorandum, that in the ninth year of Jehoiachin's captivity (for thence Ezekiel dated, Eze 1:2, which was also the ninth year of Zedekiah's reign, for he began to reign when Jehoiachin was carried off), in the tenth month, on the tenth day of the month, the king of Babylon laid siege to Jerusalem; and the date here agrees exactly with the date in the history, 2Ki 25:1. See how God reveals things to his servants the prophets, especially those things which serve to confirm their word, and so to confirm their own faith. Note, It is good to keep an exact account of the date of remarkable occurrences, which may sometimes contribute to the manifesting of God's glory so much the more in them, and the explaining and confirming of scripture prophecies. Known unto God are all his works.

III. The notice which he orders him to give to the people thereupon, the purport of which is that this siege of Jerusalem, now begun, will infallibly end in the ruin of it. This he must say to the rebellious house, to those of them that were in Babylon, to be by them communicated to those that were yet in their own land. A rebellious house will soon be a ruinous house.

1. He must show them this by a sign; for that stupid people needed to be taught as children are. The comparison made use of is that of a boiling pot. This agrees with Jeremiah's vision many years before, when he first began to be a prophet, and probably was designed to put them in mind of that (Jer 1:13, I see a seething pot, with the face towards the north; and the explanation of it, Eze 24:15, makes it to signify the besieging of Jerusalem by the northern nations); and, as this comparison is intended to confirm Jeremiah's vision, so also to confront the vain confidence of the princes of Jerusalem, who had said (Jer 11:3), This city is the caldron and we are the flesh, meaning, "We are as safe here as if we were surrounded with walls of brass.""Well,"says God, "it shall be so; you shall be boiled in Jerusalem, as the flesh in the caldron, boiled to pieces; let the pot be set on with water in it (Eze 24:4); let it be filled with the flesh of the choice of the flock (Eze 24:5), with the choice pieces (Eze 24:4), and the marrow-bones, and let the other bones serve for fuel, that, one way or other, either in the pot or under it, the whole beast may be made use of."A fire of bones, though it be a slow fire (for the siege was to be long), is yet a sure and lasting fire; such was God's wrath against them, and not like the crackling of thorns under a pot, which has noise and blaze, but no intense heat. Those that from all parts of the country fled into Jerusalem for safety would be sadly disappointed when the siege laid to it would soon make the place too hot for them; and yet there was not getting out of it, but they must be forced to abide by it, as the flesh in a boiling pot.

2. He must give them a comment upon this sign. It is to be construed as a woe to the bloody city, Eze 24:6. And again (Eze 24:9), being bloody, let it go to pot, to be boiled; that is the fittest place for it. Let us here see,

(1.) What is the course God takes with it. Jerusalem, during the siege, is like a pot boiling over the fire, all in a heat, all in a hurry. [1.] Care is taken to keep a good fire under the pot, which signifies the closeness of the siege, and the many vigorous attacks made upon the city by the besiegers, and especially the continued wrath of God burning against them (Eze 24:9): I will make the pile for fire great. Commission is given to the Chaldeans (Eze 24:10) to heap on wood, and kindle the fire, to make Jerusalem more and more hot to the inhabitants. Note, The fire which God kindles for the consuming of impenitent sinners shall never abate, much less go out, for want of fuel. Tophet has fire and much wood, Isa 30:33. [2.] The meat, as it is boiled, is taken out, and given to the Chaldeans for them to feast upon. " Consume the flesh; let it be thoroughly boiled, boiled to rags. Spice it well, and make it savoury, for those that will fees sweetly upon it. Let the bones be burnt. "either the bones under the pot ("let them be consumed with the other fuel") or, as some think, the bones in the pot - "let it boil so furiously that not only the flesh may be sodden, but even the bones softened; let all the inhabitants of Jerusalem be by sickness, sword, and famine, reduced to the extremity of misery."And then (Eze 24:6), " Bring it out piece by piece; let every man be delivered into the enemy's hand, to be either put to the sword or made a prisoner. Let them be an easy prey to them, and let the Chaldeans fall upon them as eagerly as a hungry man does upon a good dish of meat when it is set before him. Let no lot fall upon it; every piece in the pot shall be fetched out and devoured, first or last, and therefore it is no matter for casting lots which shall be fetched out first."It was a very severe military execution when David measured Joab with two lines to put to death and one full line to keep alive, 2Sa 8:2. But here is no line, no lot of mercy, made use of; all goes one way, and that is to destruction. [3.] When all the broth is boiled away the pot is set empty upon the coals, that it may burn too, which signifies the setting of the city on fire, Eze 24:11. The scum of the meat, or (as some translate it) the rust of the meat, has so got into the pot that there is no making it clean by washing or scouring it, and therefore it must be done by fire; so let the filthiness be burnt out of it, or, rather, melted in it and burnt with it. Let the vipers and their nest be consumed together.

(2.) What is the quarrel God has with it. He would not take these severe methods with Jerusalem but that he is provoked to it; she deserves to be thus dealt with, for, [1.] It is a bloody city (Eze 24:7, Eze 24:8): Her blood is in the midst of her. Many a barbarous murder has been committed in the very heart of the city; nay, and they have a disposition to cruelty in their hearts; they inwardly delight in blood-shed, and so it is in the midst of them. Nay, they commit their murders in the face of the sun, and openly and impudently avow them, in defiance of the justice both of God and man. She did not pour out the blood she shed upon the ground, to cover it with dust, as being ashamed of the sin or afraid of the punishment. She did not look upon it as a filthy thing, proper to be concealed (Deu 23:13), much less dangerous. Nay, she poured out the innocent blood she shed upon a rock, where it would not soak in, upon the top of a rock, in despite of divine views and vengeance. They shed innocent blood under colour of justice; so that they gloried in it, as if they had done God and the country good service, so put it, as it were, on the top of a rock. Or it may refer to the sacrificing of their children on their high places, perhaps on the top of rocks. Now thus they caused fury to come up and take vengeance, Eze 24:8. It could not be avoided but that God must in anger visit for these things; his soul must be avenged on such a nation as this. It is absolutely necessary that such a bloody city as this should have blood given her to drink, for she is worthy, for the vindicating of the honour of divine justice. And, the crime having been public and notorious, it is fit that the punishment should be so too: I have set her blood on the top of a rock. Jerusalem was to be made an example, and therefore was made a spectacle, to the world; God dealt with her according to the law of retaliation. It is fit that those who sin before all should be rebuked before all; and that the reputation of those should not be consulted by the concealment of their punishment who were so impudent as not to desire the concealment of their sin. [2.] It is a filthy city. Great notice is taken, in this explanation of the comparison, of the scum of this pot, which signifies the sin of Jerusalem, working up and appearing when the judgments of God were upon her. It is the pot whose scum is therein and has not gone out of it, Eze 24:6. The great scum that went not forth out of her (Eze 24:12), that stuck to the pot when all was boiled away, and was molten in it (Eze 24:11), some of this runs over into the fire (Eze 24:12), inflames that, and makes it burn the more furiously, but it shall all be consumed at last, Eze 24:11. When the hand of God had gone out against them, instead of humbling themselves under it, repenting and reforming, and accepting the punishment of their iniquity, they grew more impudent and outrageous in sin, quarrelled with God, persecuted his prophets, were fierce to one another, enraged to the last degree against the Chaldeans, snarled at the stone, gnawed their chain, and were like a wild bull in a net. This as their scum; in their distress they trespassed yet more against the Lord, like that king Ahaz, 2Ch 28:22. There is little hope of those who are made worse by that which should make them better, whose corruptions are excited an exasperated by those rebukes both of the word and of the providence of God which were designed for the suppressing and subduing of them, or of those whose scum boiled up once in convictions, and confessions of sin, as if it would be taken off by reformation, but afterwards returned again, in a revolt from their good overtures; and the heart that seemed softened is hardened again. This was Jerusalem's case: She has wearied with lies, wearied her God with purposes and promises of amendment, which she never stood to, wearied herself with her carnal confidences, which have all deceived her, Eze 24:12. Note, Those that follow after lying vanities weary themselves with the pursuit. Now see her doom, Eze 24:13, Eze 24:14. Because she is incurably wicked she is abandoned to ruin, without remedy. First, Methods and means of reformation had been tried in vain (Eze 24:13): " In thy filthiness is lewdness; thou hast become obstinate and impudent in it; thou hast got a habit of it, which is confirmed by frequent acts. In thy filthiness thee is a rooted lewdness; as appears by this, I have purged thee and thou wast not purged. I have given thee medicine, but it has done thee no good. I have used the means of cleansing thee, but they have been ineffectual; the intention of them has not been answered."Note, It is sad to think how many there are on whom ordinances and providences are all lost. Secondly, It is therefore resolved that no more such methods shall be sued: Thou shalt not be purged from thy filthiness any more. The fire shall no longer be a refining fire, but a consuming fire, and therefore shall not be mitigated and shortened, as it has been, but shall be continued in extremity, till it has done its destroying work. Note, Those that will not be healed are justly given up and their case adjudged desperate. There is a day coming when it will be said, He that is filthy, let him be filthy still. Thirdly, Nothing remains then but to bring them to utter ruin: I will cause my fury to rest upon thee. This is the same with what is said of the later Jews, that wrath has come upon them to the uttermost, 1Th 2:16. They deserve it: According to thy doings they shall judge thee, Eze 24:14. And God will do it. The sentence is bound on with repeated ratifications, that they might be awakened to see how certain their ruin was: " I the Lord have spoken it, who am able to make good what I have spoken; it shall come to pass, nothing shall prevent it, for I will do it myself, I will not go back upon any entreaties; the decree has gone forth, and I will not spare in compassion to them, neither will I repent. "He will neither change his mind nor his way. Hereby the prophet was forbidden to interceded for them, and they were forbidden to flatter themselves with hopes of an escape. God hath said it, and he will do it. Note, The declarations of God's wrath against sinners are as inviolable as the assurances he has given of favour to his people; and the case of such is sad indeed, who have brought it to this issue, that either God must be false or they must be damned.

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 24:3-14

Parable of the Pot with the Boiling Pieces

Eze 24:3. And relate a parable to the rebellious house, and say to them, Thus saith the Lord Jehovah, Set on the pot, set on and also pour water into it. Eze 24:4. Gather its pieces of flesh into it, all the good pieces, haunch and shoulder, fill it with choice bones. Eze 24:5. Take the choice of the flock, and also a pile of wood underneath for the bones; make it boil well, also cook its bones therein. Eze 24:6. Therefore, thus saith the Lord Jehovah, Woe! O city of murders! O pot in which is rust, and whose rust doth not depart from it; piece by piece fetch it out, the lot hath not fallen upon it. Eze 24:7. For her blood is in the midst of her; she hath placed it upon the naked rock; she hath not poured it upon the ground, that they might cover it with dust. Eze 24:8. To bring up fury, to take vengeance, I have made her blood come upon the naked rock, that it might not be covered. Eze 24:9. Therefore thus saith the Lord Jehovah, Woe to the city of murders! I also will make the pile of wood great. Eze 24:10. Heap up the wood, stir the fire, do the flesh thoroughly, make the broth boil, that the bones may also be cooked away. Eze 24:11. And set it empty upon the coals thereof, that its brass may become hot and glowing, that the uncleanness thereof may melt within it, its rust pass away. Eze 24:12. He hath exhausted the pains, and her great rust doth not go from her; into the fire with her rust! Eze 24:13. In thine uncleanness is abomination; because I have cleansed thee, and thou hast not become clean, thou wilt no more become clean from thy uncleanness, till I quiet my fury upon thee. Eze 24:14. I Jehovah have spoken it; it cometh, and I will do it; I will not cease, nor spare, nor let it repent me. According to thy ways, and according to thy deeds, shall they judge thee, is the saying of the Lord Jehovah.

The contents of these verses are called משׁל , a proverb or parable; and Ezekiel is to communicate them to the refractory generation. It follows from this that the ensuing act, which the prophet is commanded to perform, is not to be regarded as a symbolical act which he really carried out, but that the act forms the substance of the mâshâl , in other words, belongs to the parable itself. Consequently the interpretation of the parable in vv. 10ff. is clothed in the form of a thing actually done. The pot with the pieces of flesh and the bones, which are to be boiled in it and boiled away, represents Jerusalem with its inhabitants. The fire, with which they are boiled, is the fire of war, and the setting of the pot upon the fire is the commencement of the siege, by which the population of the city is to be boiled away like the flesh and bones in a pot. שׁפת is used, as in 2Ki 4:38, to signify the setting of a pot by or upon the fire. ' אסף וגו : put in its pieces all together. נתחיה , its pieces of flesh, i.e., the pieces belonging to the cooking-pot. These are defined still more minutely as the best of the pieces of flesh, and of these the thigh (haunch) and shoulder are mentioned as the most important pieces, to which the choicest of the bones are to be added. This is rendered still more emphatic by the further instruction to take the choice of the flock in addition to these. The choicest pieces of flesh and the pieces of bone denote the strongest and ablest portion of the population of the city. To boil these pieces away, more especially the bones, a large fire is requisite. This is indicated by the words, "and also a pile of wood underneath for the bones." דּוּר in Eze 24:5, for which מדוּרה is substituted in Eze 24:9, signifies a pile of wood, and occurs in this sense in Isa 30:33, from דּוּר , to lay round, to arrange, pile up. דּוּר cannot mean a heap of bones, on account of the article, but simply a pile of wood for the (previously mentioned) bones, namely, for the purpose of boiling them away. If we pay attention to the article, we shall see that the supposition that Ezekiel was to place a heap of bones under the pot, and the alteration proposed by Böttcher, Ewald, and Hitzig of העצמים into `ee עצים צים , are alike untenable. Even if דּוּר in itself does not mean a pile of wood, but simply strues , an irregular heap, the fact that it is wood which is piled up is apparent enough from the context. If העצמים had grown out of עצים through a corruption of the text, under the influence of the preceding עצמים , it would not have had an article prefixed. Hitzig also proposes to alter רתחיה into נתחיה , though without any necessity. The fact that רתחים does not occur again proves nothing at all. The noun is added to the verb to intensify its force, and is plurale tant. in the sense of boiling. גּם־בּשׁלוּ וגו ' is dependent upon the previous clause גּם taking the place of the copulative ו . בּשׁל , to be cooked, thoroughly done, see the comm. on Exo 12:9.

In Eze 24:6-8 the interpretation of the parable is given, and that in two trains of thought introduced by לכן (Eze 24:6 and Eze 24:9). The reason for commencing with לכן , therefore, may be found in the fact that in the parable contained in Eze 24:3., or more correctly in the blockade of Jerusalem, which furnished the occasion for the parable, the judgment about to burst upon Jerusalem is plainly indicated. The train of thought is the following: - Because the judgment upon Jerusalem is now about to commence, therefore woe to her, for her blood-guiltiness is so great that she must be destroyed. But the punishment answering to the magnitude of the guilt is so distributed in the two strophes, Eze 24:6-8 and Eze 24:9-13, that the first strophe treats of the punishment of the inhabitants of Jerusalem; the second, of the punishment of the city itself. To account for the latter feature, there is a circumstance introduced which is not mentioned in the parable itself, namely, the rust upon the pot, and the figure of the pot is thereby appropriately extended. Moreover, in the explanation of the parable the figure and the fact pass repeatedly the one into the other. Because Jerusalem is a city of murders, it resembles a pot on which there are spots of rust that cannot be removed. Eze 24:6 is difficult, and has been expounded in various ways. The ל before the twofold נתחיה is, no doubt, to be taken distributively: according to its several pieces, i.e., piece by piece, bring it out. But the suffix attached to הוציאהּ cannot be taken as referring to סיר , as Kliefoth proposes, for this does not yield a suitable meaning. One would not say: bring out the pot by its pieces of flesh, when nothing more is meant than the bringing of the pieces of flesh out of the pot. And this difficulty is not removed by giving to הוציא the meaning to reach hither. For, apart from the fact that there is nothing in the usage of the language to sustain the meaning, reach it hither for the purpose of setting it upon the fire, one would not say: reach hither the pot according to its several pieces of flesh, piece by piece, when all that was meant was, bring hither the pot filled with pieces of flesh. The suffix to הוציאהּ refers to the city ( עיר ), i.e., to its population, "to which the blood-guiltiness really adhered, and not to its collection of houses"(Hitzig). It is only in appearance also that the suffix to נתחיה refers to the pot; actually it refers to the city, i.e., to the whole of its population, the different individuals in which are the separate pieces of flesh. The meaning of the instructions therefore is by no means doubtful: the whole of the population to be found in Jerusalem is to be brought out, and that without any exception, inasmuch as the lot, which would fall upon one and not upon another, will not be cast upon her. There is no necessity to seek for any causal connection between the reference to the rust upon the pot and the bringing out of the pieces of flesh that are cooking within it, and to take the words as signifying that all the pieces, which had been rendered useless by the rust upon the pot, were to be taken out and thrown away (Hävernick); but through the allusion to the rust the interpretation already passes beyond the limits of the figure. The pieces of the flesh are to be brought out, after they have been thoroughly boiled, to empty the pot, that it may then be set upon the fire again, to burn out the rust adhering to it (Eze 24:11). There is no force in Kliefoth's objection, that this exposition does not agree with the context, inasmuch as, "according to the last clause of Eze 24:5 and Eze 24:10 and Eze 24:11, the pieces of flesh and even the bones are not to be taken out, but to be boiled away by a strong fire; and the pot is to become empty not by the fact that the pieces of flesh are taken out and thrown away, but by the pieces being thoroughly boiled away, first to broth and then to nothing."For "boiling away to nothing"is not found in the text, but simply that even the bones are to be thoroughly done, so as to turn into the softness of jelly. - So far as the fact is concerned, we cannot follow the majority of commentators, who suppose that the reference is simply to the carrying away of the inhabitants into exile. Bringing the pieces of flesh out of the pot, denotes the sweeping away of the inhabitants from the city, whether by death (vid., Eze 11:7) or by their being carried away captive. The city is to be emptied of men in consequence of its being blockaded by the king of Babylon. The reason of this is given in Eze 24:7 and Eze 24:8, where the guilt of Jerusalem is depicted. The city has shed blood, which is not covered with earth, but has been left uncovered, like blood poured out upon a hard rock, which the stone cannot absorb, and which cries to God for vengeance, because it is uncovered (cf. Gen 4:10; Job 16:18; and Isa 26:21). The thought is this: she has sinned in an insolent and shameless manner, and has done nothing to cover her sin, has shown no sign of repentance or atonement, by which she might have got rid of her sin. This has all been ordered by God. He has caused the blood that was shed to fall upon a bare rock, that it might lie uncovered, and He might be able to execute vengeance for the crime.

The second turn in the address (Eze 24:9) commences in just the same manner as the first in Eze 24:6, and proceeds with a further picture of the execution of punishment. To avenge the guilt, God will make the pile of wood large, and stir up a fierce fire. The development of this thought is given in Eze 24:10 in the form of a command addressed to the prophet, to put much wood underneath, and to kindle a fire, so that both flesh and bones may boil away. התם , from תּמם , to finish, complete; with בּשׂר , to cook thoroughly. There are differences of opinion as to the true meaning of הרקח ; but the rendering sometimes given to רקח , namely, to spice, is at all events unsuitable, and cannot be sustained by the usage of the language. It is true that in Exo 30:25. the verb רקח is used for the preparation of the anointing oil, but it is not the mixing of the different ingredients that is referred to, but in all probability the thorough boiling of the spices, for the purpose of extracting their essence, so that "thorough boiling"is no doubt the true meaning of the word. In Job 41:23 (31), מרקחה is the boiling unguent-pot. יחרוּ is a cohortative Hiphil , from חרר , to become red-hot, to be consumed. - Eze 24:11. When the flesh and bones have thus been thoroughly boiled, the pot is to be placed upon the coals empty, that the rust upon it may be burned away by the heat. The emptying of the pot or kettle by pouring out the flesh, which has been boiled to broth, is passed over as self-evident. The uncleanness of the pot is the rust upon it. תּתּם is an Aramaean form for תּתּם = תּתּם . Michaelis has given the true explanation of the words: " civibus caesis etiam urbs consumetur "(when the inhabitants are slain, the city itself will be destroyed).

(Note: Hitzig discovers a Hysteronproteron in this description, because the cleaning of the pot ought to have preceded the cooking of the flesh in it, and not to have come afterwards, and also because, so far as the actual fact is concerned, the rust of sin adhered to the people of the city, and not to the city itself as a collection of houses. But neither of these objections is sufficient to prove what Hitzig wants to establish, namely, that the untenable character of the description shows that it is not really a prophecy; nor is there any force in them. It is true that if one intended to boil flesh in a pot for the purpose if eating, the first thing to be done would be to clean the pot itself. But this is not the object in the present instance. The flesh was simply to be thoroughly boiled, that it might be destroyed and thrown away, and there was no necessity to clean the pot for this purpose. And so far as the second objection is concerned, the defilement of sin does no doubt adhere to man, though not, as Hitzig assumes, to man alone. According to the Old Testament view, it extends to things as well (vid., Lev 18:25; Lev 27:28). Thus leprosy, for example, did not pollute men only, but clothes and houses also. And for the same reason judgments were not restricted to men, but also fell upon cities and lands.)

In Eze 24:12. the reason is given, which rendered it necessary to inflict this exterminating judgment. In Eze 24:12 the address still keeps to the figure, but in Eze 24:13 it passes over to the actual fact. It (the pot) has exhausted the pains ( תּאנים , ἁπ λεγ . ., namely, as Eze 24:13 clearly shows, the pains, or wearisome exertions, to make it clean by milder means, and not (as Hitzig erroneously infers from the following clause) to eat away the rust by such extreme heat. הלאת , third pers. Hiphil of לאה fo lih , is the earlier form, which fell into almost entire disuse in later times (vid., Ges. §75, Anm. 1). The last words of Eze 24:11, I agree with Hitzig, Hävernick, and others, in taking as an exclamation. Because the pot has exhausted all the efforts made to cleanse it, its rust is to go into the fire. In Eze 24:13 Jerusalem is addressed, and זמּה is not a genitive belonging to בּטמאתך , "on account of thy licentious uncleanness"(Ewald and Hitzig), but a predicate, "in thine uncleanness is (there lies) זמּה , i.e., an abomination deserving of death"(see Lev 18:17 and Lev 20:14, where the fleshly sins, which are designated as zimmâh , are ordered to be punished with death). The cleansings which God had attempted, but without Jerusalem becoming clean, consisted in the endeavour, which preceded the Chaldean judgment of destruction, to convert the people from their sinful ways, partly by threats and promises communicated through the prophets (vid., 2Ch 36:15), and partly by means of chastisements. For הניח חמה , see Eze 5:13. In Eze 24:14 there is a summary of the whole, which brings the threat to a close.

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 24:1-14

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

This parable represented the siege of Jerusalem, which began on the day that Ezekiel told this story.

Constable: Eze 24:9-13

The results of Jerusalem's present judgment 24:9-13

This second oracle stresses not the boiling of meat in the pot but the cleansing of the pot by superheating, a second stage in God's judgment process.

24:9-10 The Lord pronounced woe on the bloody city of Jerusalem and promised to make the pile of bones of the slain inhabitants great. Therefore Ezekiel was to kindle a strong fire, to boil the meat well, to mix in the spices normally used when meat was cooked this way, and to let the bones burn. All this symbolized the fierceness of the attack on Jerusalem and the many people that would die there.

24:11 Then Ezekiel was to keep the empty caldron on the coals with the fire burning hotly under it so it would glow and all the impurities in it would burn up. This represented the continuing purification of Jerusalem after all the Jews had left it. It would remain empty, and that condition would free it from all sinful pollution for many years to come.

24:12 Jerusalem had wearied Yahweh as He toiled to scour its sin away in the past. The city would remain under judgment because its rust-like sin needed purging away (cf. 36:22-32).

24:13 Adultery in its many forms was part of Jerusalem's filthiness. It clung to the city even though the Lord had sent many prophets to clean it up and had already deported many of the people (in 605 and 597 B.C.). Now it was time for a thorough purging of the pot by the fire of God's wrath since cleansing with water had not been effective.

Constable: Eze 24:14

The guarantee of Jerusalem's present judgment 24:14

In conclusion, the Lord promised that this judgment would come as He had predicted. He would not change His mind or mitigate the punishment. He would thoroughly judge the people because of their conduct and actions. They would be the meat and He would provide the heat.

"God's mercy prompts Him to withhold judgment as long as possible to enable people to repent (cf. 2 Peter 3:8-10), but He does not wait indefinitely. A time comes when God punishes wickedness."³³⁵

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

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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

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

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

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

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

Copyright 2003 by Thomas L. Constable

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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.