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.
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
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
