Introduction
In this chapter the siege announced to Ezekiel. (588 B.C.) A most amazing thing happens on the very day of the siege, in the ninth year of king Zedekiah’s reign, in the tenth month, on the tenth day. Some 300 to 700 miles away from Jerusalem, in the city of Tel. Abib, near the river Kebar in Babylonia. The prophet Ezekiel is told about the siege, no messenger of Ezekiel’s day can deliver news that quickly! None that is except God himself, and here is what Ezekiel is told.
The prediction of the destruction of the siege and capture of Jerusalem both in parable and by sign.
The allegorical portrayal of the siege and capture of Jerusalem. Ezekiel 24:1-14.
The date and occasion of the prophecy. Ezekiel 24:1-2.
Parable of the pot with the boiling pieces. Ezekiel 24:3-14.
The parable. Ezekiel 24:3-5.
The interpretation of the parable. Ezekiel 24:6-14.
Punishment of the inhabitants of Jerusalem. Ezekiel 24:6-8.
Punishment of the city itself. Ezekiel 24:9-14.
The death of Ezekiel’s wife is a symbol of despair caused by the fall of Jerusalem. Ezekiel 24:15-27.
Sign of the silent sorrow concerning the destruction of Jerusalem. Ezekiel 24:15-24.
The sequel of the destruction of Jerusalem to the prophet himself is no longer mute. Ezekiel 3:26-24:25-27.
SUMMARY
Imminent Judgement Two Signs. The rusty Pot. Death of Ezekiel’s wife.
THE SIGN OF THE RUSTY POT
‘In the ninth year, in the tenth month on the tenth day, the word of the LORD came to me: ‘Son of man, record this date, this very date because the king of Babylon has laid siege to Jerusalem this very day.’ Ezekiel 24:1-2
9th year, 10th month, 10th day, Ezekiel 24:1, the date is 15th January 588 B.C. Ezekiel is to note this day down, in his book of written prophecy perhaps. This is the day that the siege of Jerusalem began, Ezekiel 24:2 / 2 Kings 25:1 / Jeremiah 39:1 / Jeremiah 52:4.
Feinberg, is his commentary, says the following, concerning the date’s accuracy.
‘One purpose for this attention to the exact date, was in order for the nations to have written, tangible proof of the accuracy of Ezekiel’s prophecies.’
Ezekiel is about to bring to the people two different signs regarding destruction.
THE PARABLE OF THE COOKING POT
‘Tell this rebellious people a parable and say to them: ‘This is what the Sovereign LORD says: ‘Put on the cooking pot; put it on and pour water into it. Put into it the pieces of meat, all the choice pieces—the leg and the shoulder. Fill it with the best of these bones; take the pick of the flock. Pile wood beneath it for the bones; bring it to a boil and cook the bones in it. ‘For this is what the Sovereign LORD says: ‘Woe to the city of bloodshed, to the pot now encrusted, whose deposit will not go away! Take the meat out piece by piece in whatever order it comes. ‘For the blood she shed is in her midst: She poured it on the bare rock; she did not pour it on the ground, where the dust would cover it. To stir up wrath and take revenge I put her blood on the bare rock, so that it would not be covered. ‘Therefore, this is what the Sovereign LORD says: ‘Woe to the city of bloodshed! I, too, will pile the wood high. So, heap on the wood and kindle the fire. Cook the meat well, mixing in the spices; and let the bones be charred. Then set the empty pot on the coals till it becomes hot and its copper glows, so that its impurities may be melted, and its deposit burned away. It has frustrated all efforts; its heavy deposit has not been removed, not even by fire. ‘Now your impurity is lewdness. Because I tried to cleanse you, but you would not be cleansed from your impurity, you will not be clean again until my wrath against you has subsided. ‘I the LORD have spoken. The time has come for me to act. I will not hold back; I will not have pity, nor will I relent. You will be judged according to your conduct and your actions, declares the Sovereign LORD.’ Ezekiel 24:3-14
This may be an acted event or simply an allegory related by the prophet, Ezekiel 24:3.
Constable in his commentary, says the following.
‘We might call Ezekiel 24:3-13, ‘the cooking pot song’ since it is a poem similar to ‘the sword song’, Ezekiel 21:8-17, and ‘the cup song’, Ezekiel 23:32-34.’
He boils water in a pot using wood and bones for heat, Ezekiel 24:3. The pot signifies the destruction of Jerusalem. He then boils up choice meat, the best meat leg and shoulders, Ezekiel 24:4. The bones and good meat signify the leaders and people, Ezekiel 24:5. When it is ready, he is told to take out pieces indiscriminately, without choice, Ezekiel 24:6.
Ezekiel was then to announce a woe on the city of bloodshed, Ezekiel 24:6, this is Jerusalem, Nahum 3:1 / Ezekiel 11:3 / Ezekiel 11:7 / Ezekiel 11:11 / Jeremiah 1:13-14. The pot is now encrusted, or rusted as KJV renders the word, Ezekiel 24:6 / Ezekiel 22:1-16.
Jerusalem had blood in her midst, and it was clearly seen, Ezekiel 24:7 / Leviticus 17:13 / Isaiah 3:9. Because of this God was going to allow the Babylonians to kill the Jews in it, Ezekiel 24:8. In the same manner that God’s people shed blood in the open, God was going to shed their blood in the open, on the bare rock of Jerusalem, Ezekiel 24:8 / Genesis 4:10 / Isaiah 26:21.
Cooper, in his commentary, says the following.
‘The severe judgment sent by God upon Judah should be ample warning to those today who share the same callous disregard for the value of human life, both the born and the unborn.’
God says, woe to the city of bloodshed, which is Jerusalem, and says He will pile of wood high, Ezekiel 24:9 / Isaiah 30:33. The bones when picked clean are to be added to the fire, Ezekiel 24:10. Bones to be burned, Ezekiel 24:10, signifying that the judgment is great and total. The bones act like charcoal, keeping it red hot, Ezekiel 24:10.
Constable, in his commentary, says the following.
‘All this symbolized the fierceness of the attack on Jerusalem and the many people that would die there.’
Then he is to empty out the water and let the pot be heated until the impurities are removed from the pot, Ezekiel 24:11, this signifies the removal of lawlessness and immorality.
God tried and was frustrated in trying to remove their past sins, but even the judgment of fire couldn’t remove them, Ezekiel 24:12-13 / Ezekiel 36:22-32. This is a description of the invasion of the city by the Babylonians and how they will act when they get in.
God wanted to cleanse his people, but they would not let him, Ezekiel 24:13. God says they won’t be clean again until His wrath is subsided, Ezekiel 24:13 / 2 Peter 3:5-7. The cleansing will be total, Ezekiel 24:14.
Plumptre, in his commentary, says the following.
‘In spite of the seemingly terrible hopelessness of the situation described here, a gleam of hope appears in Ezekiel 24:13, even as there also did in Ezekiel 16:42. When the punishment of Israel has done its full work, then Jehovah might cause his fury toward Israel to rest.’
THE DEATH OF EZEKIEL’S WIFE
‘The word of the LORD came to me: ‘Son of man, with one blow I am about to take away from you the delight of your eyes. Yet do not lament or weep or shed any tears. Groan quietly; do not mourn for the dead. Keep your turban fastened and your sandals on your feet; do not cover your moustache and beard or eat the customary food of mourners.’ So, I spoke to the people in the morning, and in the evening my wife died. The next morning, I did as I had been commanded.’ Ezekiel 24:15-18
Following this word about the beginning of the siege of Jerusalem, comes one of the most disturbing accounts in all recorded Scripture. It is nothing new for God to provide signs of His working. Ezekiel himself has enacted many of them in the presence of his people and provided his interpretation for their edification. And it is nothing new for God to require a great sacrifice on the part of his prophets.
But God now brings a sign which requires the ultimate sacrifice of Ezekiel. God actually takes the life of Ezekiel’s wife, the delight of his eyes, Ezekiel 24:15-16. He isn’t permitted to mourn in any way for his wife, Ezekiel 24:16. As a sign that there will be no mourning for the loss of life when the city of Jerusalem falls, Ezekiel 24:16-17 / Jeremiah 16:5-13.
Ezekiel is permitted to groan quietly, Ezekiel 24:17.
Constable, in his commentary, says the following.
‘It was customary for relatives of a dead loved one to wail long and loud with family, friends, and even paid mourners, 2 Samuel 1:17 / 2 Samuel 11:26 / Micah 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 moustache, and eating a modest meal after a day of fasting, 2 Samuel 1:12 / 2 Samuel 3:35 / Jeremiah 16:7 / Hosea 9:4.’
Whether Ezekiel was allowed to mourn his wife’s death or not, and if not whether God was being very hard on him is debatable. It is possible he was being told that he could not show outward or ceremonious grief, although God did allow him to be human and mourn personally for her. Undoubtedly this sensitive man felt a lot losing someone who was the ‘delight of his eyes’, Ezekiel 24:15.
Probably the same day, the prophet’s now dead wife is to be used as a sign, Ezekiel 24:18. Notice, he didn’t question God, or try to plead with God, He did as he was commanded, Ezekiel 24:18. What a testimony this is to Ezekiel’s faith.
Was God right in taking Ezekiel’s wife? Perhaps Ezekiel’s wife was dying in any event, and God simply used her death as a way of bringing an important message. But that would be highly coincidental and clearly contrary to Ezekiel’s account. Certainly, it can be said that Ezekiel is being asked to give up more than what God himself will give up one day in order to bring a sign to all the world.
Perhaps that is the answer, as the creator of the universe God can and does act in ways that confound man. Death to God has a different significance than it does for man. But the immediate mystery is how Ezekiel can seemingly take his wife’s death in his stride and continue his ministry. What a testimony to any man’s faith this would be.
‘Then the people asked me, ‘Won’t you tell us what these things have to do with us? Why are you acting like this?’ So, I said to them, ‘The word of the LORD came to me: Say to the people of Israel, ‘This is what the Sovereign LORD says: I am about to desecrate my sanctuary—the stronghold in which you take pride, the delight of your eyes, the object of your affection. The sons and daughters you left behind will fall by the sword. And you will do as I have done. You will not cover your moustache and beard or eat the customary food of mourners. You will keep your turbans on your heads and your sandals on your feet. You will not mourn or weep but will waste away because of your sins and groan among yourselves. Ezekiel will be a sign to you; you will do just as he has done. When this happens, you will know that I am the Sovereign LORD.’ ‘And you, son of man, on the day I take away their stronghold, their joy and glory, the delight of their eyes, their heart’s desire, and their sons and daughters as well— on that day, a fugitive will come to tell you the news. At that time, your mouth will be opened; you will speak with him and will no longer be silent. So, you will be a sign to them, and they will know that I am the LORD.’ Ezekiel 24:19-27
When Ezekiel did what he was commanded, it’s clear that his actions caught the attention of the people. We see this because of the two questions they asked, Ezekiel 24:19. Ezekiel’s wife stood for the temple, city, all that the people delighted in, Ezekiel 24:21 / Ezekiel 24:15, and so he tells the exiles that God Himself is about to destroy the temple and to kill by the sword the relatives of the exiles who remained in Jerusalem, Ezekiel 24:20-21.
Earlier we saw that Ezekiel’s wife’s death was sudden, it happened at a stroke, Ezekiel 24:16. She was not ill and expected perhaps to die soon, it was sudden, unexpected death. He was told some things to do and others not to do upon her death, each of which showed that he had not to show outward signs of mourning for her. Do not sigh, or groaning, mourn, cover lips, eat the mourner’s bread, Ezekiel 24:17.
This is what God’s people we to now not to do, they weren’t allowed to mourn in any shape or form, Ezekiel 24:22. They are told not to put on a turban or and sandals, Ezekiel 24:23, these were usually removed in distress, Exodus 39:28 / Isaiah 61:3 / Isaiah 61:6 / 2 Samuel 15:30. They were permitted to mourn for their sins but among themselves, Ezekiel 24:23.
Notice that Ezekiel himself will be a sign to them, and they are do what he had just done, Ezekiel 24:24. When this happens, they will know that He is the Sovereign LORD, Ezekiel 24:24. Notice Ezekiel is mentioned by name, Ezekiel 24:24, this is the first time since Ezekiel 1:3.
The message for the exiles was clear. When they lost the delight of their eyes, temple, city, etc, Ezekiel 24:21, they were to act as Ezekiel had acted. This was to show that they accepted this act as the will of God, Jeremiah 7:4 / Ezekiel 33:24.
The International Critical Commentary, says the following.
‘They would have the desire of their eyes taken away.’ ‘Then it was the desire of Ezekiel’s eyes that was taken away; but now it will be the desire of the people’s eyes which will be taken away; and the loss will be too grave for tears.’
On the day God’s people were to lose everything, that is, the destruction of the temple and the capture of those left in Judea, Ezekiel 24:25, he was to receive a messenger telling him of what was happening, Ezekiel 24:26. He received this message five months later, Ezekiel 33:21.
Until Ezekiel heard the news about Jerusalem, he had to remain quiet, but when the news arrived, he was permitted to speak again, Ezekiel 24:27. Ezekiel himself would be a sign to them and they will know that He is the LORD, Ezekiel 24:27.
Cook, in his commentary, says the following.
‘For four whole years, Ezekiel had been engaged in foretelling the disasters that would happen to Jerusalem. He had been, throughout that period, utterly disregarded by the citizens of Jerusalem; and, although the captives apparently respected him, they absolutely refused to believe anything that he prophesied. Now, that the city had fallen, the voice of prophecy would cease, as far as God’s people were concerned. This accounts for the fact that the next section of the prophecy is a series relating to the neighbouring nations surrounding Israel, Ezekiel 25-32. After that series, the voice of Ezekiel is again heard addressing the exiles. This explains the apparently parenthetical nature of the next eight chapters.’
