Chapter 24

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

1. Ninth year. Of Jehoiachin’s captivity (see on ch. 1:2), that is, 589/588 b.c. This date is the same as that given in 2 Kings 25:1; Jer. 39:1, 2; 52:4, 5. The day was evidently afterward observed by the Jews as a fast (Zech. 8:19).

Tenth month. January, 588 b.c., by either spring or fall reckoning of the year (see p. 572).

2. Write thee the name. The prophet is bidden to write down the particular day on which he delivered his message, and to announce it as that on which Nebuchadnezzar began his attack on Jerusalem. Inasmuch as Babylon was some 500 mi. (800 km.) from Jerusalem, and more than half again as far by road, the news could not have reached him by any human means. When, therefore, the captives afterward received the information, they had, on comparing the dates, convincing proof of the divine source of Ezekiel’s messages.

3. Parable. Heb. mashal (see Vol. III, p. 945). We are not told whether Ezekiel merely spoke the parable or actually performed the symbolical act.

Set on a pot. There seems to be an obvious reference to the imagery of ch. 11:3–7, though with different application.

4. The pieces thereof. The Jews themselves. The choice pieces probably designate the upper classes, or the mention of the various pieces may not be for the purpose of designating any particular classes, but only to emphasize that all, even the best, would be involved in the ruin.

Burn. Heb.dur, “to stack in circles.”

Bones. A slight change yields the reading “logs” (cf. v. 10), although bones before the fat is extracted may be used for fuel.

6. Scum. Better, “rust,” as the LXX renders the word. The city itself, represented by the pot, is, as it were, corroded with rust.

Piece by piece. Signifying that the inhabitants of Jerusalem would be carried off by death or captivity.

7. Upon the top of a rock. Indicating that Jerusalem’s crimes of violence (see chs. 22:12, 13; 23:37; etc.) had been open and unabashed (see Gen. 4:10; Job 16:18; Isa. 26:21).

8. Her blood. That is, the blood that would be shed in Jerusalem’s destruction. Her punishment was to be as notorious in the sight of the world as her sin was.

10. Consume. Heb. tamam, literally, “to complete,” “to bring to an end.” The RSV translation “boil well” is interpretative, but probably conveys the intended idea.

Spice. Heb. raqach, a verb form of which is used to designate the mixing of the ingredients of the anointing oil (Ex. 30:33, 35). Its meaning here is uncertain. The LXX renders the clause, “that the broth may be diminished.”

11. Empty. The city without its inhabitants. The fire must go on till the rust is consumed. The city itself would be destroyed.

Verses 11–14 point to the ineffectiveness of former endeavors to bring about a reformation and set forth the certainty and completeness of the impending judgments.

15. Also the word. A new section begins, which is not directly connected with the parable of vs. 1–14.

16. I take away. Ezekiel is informed that his wife, whom he deeply loves, is about to die. We need not infer from the language used here that her death was the result of a direct stroke by God. His wife may have been ill for some time, and God may have warned him of her approaching death. By figure God is frequently said to do that which He permits or does not prevent (see on 2 Chron. 18:18). It is Satan who is the author of sin, suffering, and death (see DA 24, 470, 471). However, God delights to take that which the enemy brings upon us to annoy, and make it serve some good end (see Rom. 8:28; DA 471). Here the loss of the desire of Ezekiel’s eyes was used to impress vividly upon the minds of the people the divine message.

Ezekiel’s experience forcibly impresses the lesson that to engage in the service of God does not mean immunity from suffering and calamity. At times it seems that God’s messengers are more fiercely assailed than others not actively engaged in Christian labor. Many a disaster has struck those who have dedicated their lives to service in some far-flung mission field. Sudden death or sore disease has sometimes fallen upon such dedicated ones. These calamities ought not to be considered as strokes of divine judgment. They are the result of Satan’s work. The enemy must be allowed a degree of access to souls so that in the end he will not be able to declare that he was not given a fair opportunity. This principle is demonstrated in the history of Job. However, when the enemy afflicts, God delights to make the heavy sorrow work for good, to the purifying of those that remain (see DA 471).

17. Make no mourning. The customary signs of mourning were to be avoided (see Joshua 7:6; 1 Sam. 4:12; 2 Sam. 15:30, 32; Isa 20:2; Micah 3:7).

Bread of men. Probably a reference to the funeral meal (see Deut. 26:14; Jer. 16:7; Hosea 9:4).

18. So I spake. What the prophet spoke we are not told. He may have shared with his countrymen the tragic news concerning the death of his wife.

19. What these things are. Ezekiel’s strange actions awakened the hoped-for spirit of inquiry.

21. Profane my sanctuary. The sanctuary, the desire of the eyes to the people, was to be defiled and destroyed. The unholy feet of the Gentiles would enter its most sacred precincts, where even the priests might not go.

That which your soul pitieth. Several Hebrew manuscripts read “the desire of your soul.”

23. Pine away. Heb. maqaq, literally, “to decay,” “to rot away.”

24. Ezekiel. This is the only instance, aside from ch. 1:3, where Ezekiel speaks of himself by name. Parallel examples of sacred writers introducing their own names are Isa. 20:3 and Dan. 8:27.

27. In that day. Ezekiel is informed that when he hears of the fall of the city (see on ch. 33:21, 22) his tongue is to be loosed (see ch. 3:26, 27).