Chapter xxiv.

We have reached the final message of this great Prophet concerning the judgment and overthrow of Jerusalem. The fatal siege of the city which sealed its doom, so long announced, had started. Ezekiel receives the information directly from the Lord and then utters the solemn words of the Lord in which for the last time the wickedness of the bloody city is made known. First, he spoke in a parable and afterwards in the death of his wife he was a sign unto them.

I. The Parable of the Boiling Pot and its Significance.

Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it, bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered. Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I 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. 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 they judge thee, saith the Lord God (verses 1-14).

The Prophet is instructed to note the exact date, the tenth day of the tenth month in the ninth year. The same date we find in 2 Kings xxv:1. "And it came to pass in the ninth year of his reign in the tenth month, in the tenth day of the month, that Nebuchadnezzar, king of Babylon, came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about." The same statement is made by Jeremiah (chapter lii:4). But how did Ezekiel, far away from the scene of the siege, know the exact date when the king of Babylon began to carry out the threatened divine judgment? It was the Lord who gave him this information. This is the statement of the second verse, "Son of man, write thee the name of the day, even of this selfsame day, the king of Babylon set himself (literally, leaned upon) against Jerusalem this same day." Higher Criticism shows its teeth in connection with such definite statements which introduce the power of God. We quote the following from a recent commentator: "This verse (verse 2) forces on us in the clearest fashion the dilemma--either Ezekiel was a deliberate deceiver, or he was possessed of some kind of second sight." According to these words Ezekiel was either an out-and-out deceiver, a wicked man, or, he was a clairvoyant. That the word of the Lord came to him and imparted unto him the news that on the same day Jerusalem's siege had begun, is neither considered nor believed. Such is the blind unbelief of the modern critics. The boiling pot or caldron mentioned in this parable is the symbol of Jerusalem. What is cast into this pot typifies the guilty people; the choice bones and the choice of the flock, the leaders. All are to be thrown in one common caldron to seethe therein, the symbol of the fiery judgments which had now come upon the city. The scum[16] in the pot is symbolical of Jerusalem's sins. The woe is pronounced upon the bloody city on account of the scum; it is to be consumed. "She hath wearied Me with lies, and her great scum went not forth out of her; her scum shall be in the fire." While the inhabitants of the city are thus described suffering for their sins, the city itself will be dealt with (verse 11). This parable becomes still more interesting if we compare it with the message of the eleventh chapter. Then the people of Jerusalem had said, "This city is the caldron, and we be the flesh" (xi:3). The Lord had answered them, "This city shall not be your caldron, within shall ye be the flesh in the midst thereof" (xi:11). They gave the caldron a different meaning from the parable here. As the flesh is preserved in a pot, a caldron, so they thought themselves secure and safe in Jerusalem. And now the Lord tells them that Jerusalem shall be a caldron, but not for their preservation, but for their judgment. They had deceived themselves when they thought themselves safe. His fury is now to be displayed upon bloody, filthy Jerusalem. "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 they judge thee, saith the Lord God." What the Lord hath spoken will come to pass; He will do it. This is a solemn word. Men ignore what God has spoken. Others sneer at it and are unbelieving. The mass of professing Christians are indifferent and have no thought that God will do what He has spoken about judgments to come. But they will as surely come upon our age, as the threatened judgments came upon Jerusalem.

[16] Literally, Rust.

II. The Death of the Wife of Ezekiel.

Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded (verses 15-18).

The second message which is given to Ezekiel in this chapter concerns himself. He is to lose the desire of his eyes, his wife, with a stroke. And the Lord tells him that he is not to mourn or weep, nor is he to shed tears on account of the bereavement. All the customary signs of grief are forbidden him. These were the taking off of the headdress, the turban, and putting ashes on the head; taking off the shoes, walking barefooted (2 Sam. xv:30); the covering of the lips, the beard (Micah iii:7; see also Lev. xiii:45), and the eating of certain food, mourning-food. All this he was not to do. And while he faithfully delivered the Word of the Lord in the morning, at even his wife was taken from him and faithfully he obeyed the commandment of the Lord. Death had dissolved the marriage union and taken from the prophet the beloved wife. Even so the relationship between Jehovah and Jerusalem was now to be completely severed. And instead of a wild lamentation, a wailing cry, there should be a solemn silence. A similar message was also given to Jeremiah, "They shall die of grievous deaths; they shall not be lamented.... For thus saith the Lord, Enter not in the house of mourning, neither go to lament nor bemoan them" (Jer. xvi:4-9).

III. The Question of the People and the Answer.

And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency 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. And ye shall do as I have done; ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign; according to all that he hath done shall ye do; and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be, in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters. That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb; and thou shalt be a sign unto them; and they shall know that I am the Lord (verses 19-27).

The people then inquired of Ezekiel about the meaning of his actions. They wanted to know about the caldron and about his strange behaviour in not mourning over the death of his wife. The answer is again given by the Word of the Lord. The captives on the river Chebar, who surrounded the Prophet, hear now that the Lord is going to profane His own sanctuary. It was the object in which they boasted, the excellency of their strength and the desire of their eyes. Their sons and daughters who had been left behind by them were now to fall by the sword. As suddenly as the stroke bereft him of his wife, so should they lose their loved ones and they also were not to lament. Ezekiel was unto them a sign. As previously so now again he foreshadowed in his experience what was the common lot of the people. But more than that should come upon them. They were to pine away on account of their iniquities and moan one toward another; their grief would be manifested in groans and moans of deepest anguish. In all they were to know that He whom they rejected is the Lord. And so the world will make the same discovery before long, perhaps even now this solemn fact is being demonstrated before our eyes. Nations have forgotten God. They have rejected His Word. They trampled under foot His truth and the best the Lord has given. The measure of wickedness is rapidly being filled up and God, a holy, righteous God, must act in judgment and deal with man according to his ways and according to his works. The moans and the groans are on the earth.

And when all the prophet announced was accomplished, when Jerusalem had fallen, then one that escaped should come to Ezekiel and tell him about it. Even so it happened. "And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came into me, saying, The city is smitten" (xxxiii:21). It was also announced to the Prophet that when this messenger came he should no more be dumb, but his mouth should be opened, and he would speak. Of this we read in chapter xxxiii:22; then he would resume his public activities.

PREDICTIONS OF JUDGMENT AGAINST THE NATIONS.

Chapters xxv-xxxii.

PREDICTIONS AGAINST AMMON, MOAB, EDOM AND THE PHILISTINES.