Ezekiel · Chapter 24

V. 1. In the ninth year-Of Zedekiah’s reign. Came unto me-The prophet was now in Babylon.

Verse 1. The ninth year] This prophecy was given in the ninth year of Zedekiah, about Thursday, the thirtieth of January, A.M. 3414; the very day in which the king of Babylon commenced the siege of Jerusalem.

Verses 1, 2. Again, in the ninth year — Namely, of Jehoiachin’s captivity, and of Zedekiah’s reign; the word of the Lord came unto me — Namely, in Chaldea, where the prophet now was, and where, as the words here evidently imply, God gave him notice, though many hundreds of miles distant from Jerusalem, of Nebuchadnezzar’s beginning to lay siege to that city, just at the time when he began to do it. Saying, The king of Babylon set himself against Jerusalem — Hebrew, µylvwry la Ëms, hath set himself, or, as Buxtorf renders it, accedit, vel appropinquat, comes, or approaches, to Jerusalem, hzh µwyh µx[b, this self-same day — Namely, this day that I now speak to thee. Write thee the name of the day, &c. — Make a memorial of the day, and of my having this day informed thee of this great event; and signify it to the people, that when they shall receive intelligence from Judea of the siege having been begun this day, according to thy information, it may be a confirmation of the truth of thy mission, and of the certainty of the fulfilment of all thy predictions. This was about two years before the taking of Jerusalem: see 2 Kings 25:1; Jeremiah 39:1; and 52:4.

Verse 1. In the ninth year, from Jehoiachin’s captivity; or the ninth year of Zedekiah’s reign. 2 Kings 25:1, 2. Jeremiah 52:4. Jehoiachin, who is the same with Jeconiah, reigned one year before his nephew Zedekiah. 2 Chronicles 36:10. Jeremiah having noticed the day and the year of the ruin of the city and temple of Jerusalem as a historical fact, and Ezekiel the same event as a matter of prophecy, we have proof that the fall of the jewish state was by the special designation of heaven.

V. 2. Set himself-Sat down to besiege.

Verses 1, 2. Again, in the ninth year — Namely, of Jehoiachin’s captivity, and of Zedekiah’s reign; the word of the Lord came unto me — Namely, in Chaldea, where the prophet now was, and where, as the words here evidently imply, God gave him notice, though many hundreds of miles distant from Jerusalem, of Nebuchadnezzar’s beginning to lay siege to that city, just at the time when he began to do it. Saying, The king of Babylon set himself against Jerusalem — Hebrew, µylvwry la Ëms, hath set himself, or, as Buxtorf renders it, accedit, vel appropinquat, comes, or approaches, to Jerusalem, hzh µwyh µx[b, this self-same day — Namely, this day that I now speak to thee. Write thee the name of the day, &c. — Make a memorial of the day, and of my having this day informed thee of this great event; and signify it to the people, that when they shall receive intelligence from Judea of the siege having been begun this day, according to thy information, it may be a confirmation of the truth of thy mission, and of the certainty of the fulfilment of all thy predictions. This was about two years before the taking of Jerusalem: see 2 Kings 25:1; Jeremiah 39:1; and 52:4.

Verse 3. Set on a pot] The pot was Jerusalem; the flesh, the inhabitants in general; every good piece, the thigh and the shoulder, King Zedekiah and his family; the bones, the soldiers; and the setting on the pot, the commencement of the siege. The prophet was then in Mesopotamia; and he was told particularly to mark the day, &c., that it might be seen how precisely the spirit of prophecy had shown the very day in which the siege took place. Under the same image of a boiling pot, Jeremiah had represented the siege of Jerusalem, Jeremiah 1:13. Ezekiel was a priest; the action of boiling pots was familiar to him, as these things were much in use in the temple service.

Verses 3-5. Utter a parable unto the rebellious house — Though the house of Judah has as yet paid no due regard to what thou and the rest of the prophets have uttered or done; nevertheless, still further represent to them the destruction coming upon them by a symbolical action. Set on a pot, &c. — By the pot was signified Jerusalem, (under which figure it is represented, both by this prophet, Ezekiel 11:3, and by Jeremiah, Jeremiah 1:13.) and by the pieces gathered into it, the different ranks of men gathered into that city, by taking refuge within its walls, when the Chaldean army approached to besiege it. By the water and fire were signified the calamities which they were to suffer. By every good piece, the thigh and the shoulder, the wealthiest and chief of the inhabitants of the land seem to be meant, who would flee from their country houses to live in safety in Jerusalem; and by the choice bones, the bravest and strongest among the common people, or the most warlike, who would betake themselves to the city for its defence. Burn also the bones under it — Not the bones of the pieces to be boiled, but of the many innocent persons to be murdered in Jerusalem, whose blood cried for vengeance, and their bones, scattered on the face of the earth, will both make and maintain this fire. Bishop Newcome renders the clause, Pile also (in the margin we read heap) the bones under it: namely, as he explains it, “the useless bones (verse 10) which the coals (verse 11) would consume, to show what a general destruction of the meaner sort would be caused by the Chaldeans.” And make it boil well — To denote the heat or violence of the calamity, and perhaps also that the city would be set on fire and consumed.

V. 4. Every good piece-All the chief of the inhabitants of the land, the wealthiest, who will fly from their country-houses to live in safety in Jerusalem: the most war-like, who will betake themselves to Jerusalem for its defence. Fill it-With those pieces that are biggest, fullest of marrow, and which are divided according to the bones; these are the principal members of the state, the king, princes, priests, magistrates, and the most wealthy citizens.

Verses 3-5. Utter a parable unto the rebellious house — Though the house of Judah has as yet paid no due regard to what thou and the rest of the prophets have uttered or done; nevertheless, still further represent to them the destruction coming upon them by a symbolical action. Set on a pot, &c. — By the pot was signified Jerusalem, (under which figure it is represented, both by this prophet, Ezekiel 11:3, and by Jeremiah, Jeremiah 1:13.) and by the pieces gathered into it, the different ranks of men gathered into that city, by taking refuge within its walls, when the Chaldean army approached to besiege it. By the water and fire were signified the calamities which they were to suffer. By every good piece, the thigh and the shoulder, the wealthiest and chief of the inhabitants of the land seem to be meant, who would flee from their country houses to live in safety in Jerusalem; and by the choice bones, the bravest and strongest among the common people, or the most warlike, who would betake themselves to the city for its defence. Burn also the bones under it — Not the bones of the pieces to be boiled, but of the many innocent persons to be murdered in Jerusalem, whose blood cried for vengeance, and their bones, scattered on the face of the earth, will both make and maintain this fire. Bishop Newcome renders the clause, Pile also (in the margin we read heap) the bones under it: namely, as he explains it, “the useless bones (verse 10) which the coals (verse 11) would consume, to show what a general destruction of the meaner sort would be caused by the Chaldeans.” And make it boil well — To denote the heat or violence of the calamity, and perhaps also that the city would be set on fire and consumed.

4. Every good piece… the choice bones — The nobles and princes of the people. (See Ezekiel 11:3.)

V. 5. The bones-Not of the pieces to be boiled, but of the many innocents murdered in Jerusalem; for their blood crieth for vengeance, and their bones scattered on the face of the earth, will both make and maintain this fire.

Verse 5. Make it boil well] Let it boil over, that its own scum may augment the fire, that the bones—the soldiers, may be seethed therein. Let its contentions, divided counsels, and disunion be the means of increasing its miseries, hyjtr jtr rattach rethacheyha, let it bubble its bubbling; something like that of the poet:—

“Bubble, bubble, toil and trouble:

Fire burn, and cauldron bubble.”

Very like the noise made by ebullition, when a pot of thick broth, “sleek and slab,” is set over a fierce fire. Such was that here represented, in which all the flesh, the fat and the bones were to be boiled, and generally dissolved together.

Verses 3-5. Utter a parable unto the rebellious house — Though the house of Judah has as yet paid no due regard to what thou and the rest of the prophets have uttered or done; nevertheless, still further represent to them the destruction coming upon them by a symbolical action. Set on a pot, &c. — By the pot was signified Jerusalem, (under which figure it is represented, both by this prophet, Ezekiel 11:3, and by Jeremiah, Jeremiah 1:13.) and by the pieces gathered into it, the different ranks of men gathered into that city, by taking refuge within its walls, when the Chaldean army approached to besiege it. By the water and fire were signified the calamities which they were to suffer. By every good piece, the thigh and the shoulder, the wealthiest and chief of the inhabitants of the land seem to be meant, who would flee from their country houses to live in safety in Jerusalem; and by the choice bones, the bravest and strongest among the common people, or the most warlike, who would betake themselves to the city for its defence. Burn also the bones under it — Not the bones of the pieces to be boiled, but of the many innocent persons to be murdered in Jerusalem, whose blood cried for vengeance, and their bones, scattered on the face of the earth, will both make and maintain this fire. Bishop Newcome renders the clause, Pile also (in the margin we read heap) the bones under it: namely, as he explains it, “the useless bones (verse 10) which the coals (verse 11) would consume, to show what a general destruction of the meaner sort would be caused by the Chaldeans.” And make it boil well — To denote the heat or violence of the calamity, and perhaps also that the city would be set on fire and consumed.

5. Burn also the bones — R.V., “pile also the bones under it.” Great critics, like Smend and Cornill, read “wood” instead of “bones,” but this is opposed to all the versions. Bones were sometimes used as fuel in case of extremity. The prophet has pictured the land as being desolated by fire and covered with the bones of the slain. Did he mean to suggest that the bones of their own kinsmen slain in the defense of the city should be fuel which would make the Jerusalem pot boil? At any rate the use of bones vividly suggests a state of siege.

V. 6. The bloody city-Jerusalem. Whose scum-Her wickedness is still within her. Piece by piece-One piece after another ‘till all be consumed. No lot-Lots are for saving some, but here shall be no sparing any.

Verse 6. Let no lot fall upon it.] Pull out the flesh indiscriminately; let no piece be chosen for king or priest; thus showing that all should be involved in one indiscriminate ruin.

Verses 6-8. Wherefore thus saith the Lord — Here begins an explication of the preceding symbolical representation; Wo to the bloody city — Jerusalem, which is this pot; whose scum is therein — Whose filthiness, or wickedness, is not purged out of it. Bring it out piece by piece — One piece after another till all be taken. Let nothing be left in it; let it be emptied of every thing. This signified the entire ruin and spoil of the city and the inhabitants of it, all without distinction being either killed or carried into captivity. Let no lot fall upon it — There shall be no lot cast to determine who shall be spared and who consumed, or who shall be left and who carried into captivity; for they shall be all either destroyed or carried away. For her blood is in the midst of her — The innocent blood which she hath shed. She set it upon the top of a rock — Openly and publicly, without fear, or shame, or reluctance; she set it where it might be seen by all, and seen long; she shed blood in a presumptuous manner, and with a high hand; she was impudent and barefaced in her cruelties; she did not seek to cover or excuse them. She poured it not upon the ground, to cover it with dust — As being ashamed of shedding it. “These words allude to the command of the law: Leviticus 17:13, that they should cover the blood of any beast, or other living creature which was slain, with dust; which precept was not only intended to prevent their eating of blood, but also to give men a sort of horror or aversion to bloodshed.” — Lowth. That it might cause fury to come up to take vengeance — For such impudent murders as these, which even dared the divine indignation. I have set her blood upon the top of a rock — Her punishment shall be as notorious in the sight of the world as her sin was. I will punish it so openly, and in such a manner, as shall not be soon forgotten.

6. Scum — Rather, rust (as also verses 11, 12). Therein — Rather, thereon. Usually the rust is removed from a pot before using it, but here it is to remain as the symbol of Jerusalem’s iniquity (Qimchi). Let no lot fall upon it — Qimchi explains that the pieces are so small that not a single limb can be recognized, nor lots cast upon them to assign them any special destination; or that the pot itself is corrupted and eaten with verdigris, and therefore the meat is unclean and no part of it fit to be eaten; or that the inhabitants are to be snatched out of the city indiscriminately; or no lot is to be taken (2 Samuel 8:2), for all alike must perish. Modern expositors select from these explanations according to taste.

V. 7. The blood-Innocent blood which she hath shed. The top of a rock-Where it might be long seen. To cover it-These butchers of innocent ones leave their blood uncovered.

Verse 7. For her blood is in the midst of her] She gloried in her idol sacrifices; she offered them upon a rock, where the blood should remain evident; and she poured none upon the ground to cover it with dust, in horror of that moral evil that required the blood of an innocent creature to be shed, in order to the atonement of the offender’s guilt. To “cover the blood of the victim,” was a command of the law, Leviticus 17:13; Deuteronomy 12:24.

Verses 6-8. Wherefore thus saith the Lord — Here begins an explication of the preceding symbolical representation; Wo to the bloody city — Jerusalem, which is this pot; whose scum is therein — Whose filthiness, or wickedness, is not purged out of it. Bring it out piece by piece — One piece after another till all be taken. Let nothing be left in it; let it be emptied of every thing. This signified the entire ruin and spoil of the city and the inhabitants of it, all without distinction being either killed or carried into captivity. Let no lot fall upon it — There shall be no lot cast to determine who shall be spared and who consumed, or who shall be left and who carried into captivity; for they shall be all either destroyed or carried away. For her blood is in the midst of her — The innocent blood which she hath shed. She set it upon the top of a rock — Openly and publicly, without fear, or shame, or reluctance; she set it where it might be seen by all, and seen long; she shed blood in a presumptuous manner, and with a high hand; she was impudent and barefaced in her cruelties; she did not seek to cover or excuse them. She poured it not upon the ground, to cover it with dust — As being ashamed of shedding it. “These words allude to the command of the law: Leviticus 17:13, that they should cover the blood of any beast, or other living creature which was slain, with dust; which precept was not only intended to prevent their eating of blood, but also to give men a sort of horror or aversion to bloodshed.” — Lowth. That it might cause fury to come up to take vengeance — For such impudent murders as these, which even dared the divine indignation. I have set her blood upon the top of a rock — Her punishment shall be as notorious in the sight of the world as her sin was. I will punish it so openly, and in such a manner, as shall not be soon forgotten.

7. Top of a rock — The blood of her idol sacrifices was not hidden, but was offered in plain view on the “naked rock;” so shall her own blood be poured out (verse 8).

V. 8. I have set-I will openly punish, and in such a manner as shall not be soon forgotten.

Verse 8. That it might cause fury] This very blood shall be against them, as the blood of Abel was against Cain.

Verses 6-8. Wherefore thus saith the Lord — Here begins an explication of the preceding symbolical representation; Wo to the bloody city — Jerusalem, which is this pot; whose scum is therein — Whose filthiness, or wickedness, is not purged out of it. Bring it out piece by piece — One piece after another till all be taken. Let nothing be left in it; let it be emptied of every thing. This signified the entire ruin and spoil of the city and the inhabitants of it, all without distinction being either killed or carried into captivity. Let no lot fall upon it — There shall be no lot cast to determine who shall be spared and who consumed, or who shall be left and who carried into captivity; for they shall be all either destroyed or carried away. For her blood is in the midst of her — The innocent blood which she hath shed. She set it upon the top of a rock — Openly and publicly, without fear, or shame, or reluctance; she set it where it might be seen by all, and seen long; she shed blood in a presumptuous manner, and with a high hand; she was impudent and barefaced in her cruelties; she did not seek to cover or excuse them. She poured it not upon the ground, to cover it with dust — As being ashamed of shedding it. “These words allude to the command of the law: Leviticus 17:13, that they should cover the blood of any beast, or other living creature which was slain, with dust; which precept was not only intended to prevent their eating of blood, but also to give men a sort of horror or aversion to bloodshed.” — Lowth. That it might cause fury to come up to take vengeance — For such impudent murders as these, which even dared the divine indignation. I have set her blood upon the top of a rock — Her punishment shall be as notorious in the sight of the world as her sin was. I will punish it so openly, and in such a manner, as shall not be soon forgotten.

Verses 9-11. Thus saith the Lord, &c. — In this and the two following verses is still more fully explained the meaning of the symbol of the boiling pot, and what the fire is that made it boil. By making the pile for the fire great, is signified the destruction being very great and general. And spice it well — Or, season it well, so as to make it desirable. The expression imports, that the Babylonians should be as much set on destroying the city and inhabitants, as hungry people are greedy of devouring meat well spiced and dressed. This was a very proper expression, considering that Jerusalem, in the foregoing part of this chapter, is represented as a boiling pot, and the inhabitants of it as pieces of flesh boiled in it. All the other expressions of this verse signify an entire destruction. Then set it empty upon the coals thereof, &c. — This expresses, that after a riddance was made of the inhabitants, either by slaughtering them with the sword, or carrying them away into captivity, the city itself, represented by the pot, should be burned with fire, that its impurity might be consumed, or purged away by the flames; that is to say, that their wickedness might be taken away with their persons and city; or that the remains of the inhabitants, who were made captives, should be reformed by this terrible destruction of Jerusalem. If we understand it as spoken of the place of the city, the expression may allude to what was commanded in the ceremonial law, namely, that metal vessels, which water could not cleanse, should be purified by fire. Thus nothing short of burning Jerusalem down to the ground could purge it from its abominations: afterward it should be rebuilt, and become a holy city, free from the idolatries which had formerly defiled it.

9. Woe to the bloody city — See also verse 6; Ezekiel 22:3; 23:3. Jerusalem “the holy” now deserves the same name as Nineveh! (Nab. 3:1.)

V. 10. And spice it well-To express this justice, that is acceptable to God and men. The bones-The greatest, strongest, and firmest of the Jews shall perish in this fiery indignation.

Verse 10. Heap on wood] Let the siege be severe, the carnage great, and the ruin and catastrophe complete.

Verses 9-11. Thus saith the Lord, &c. — In this and the two following verses is still more fully explained the meaning of the symbol of the boiling pot, and what the fire is that made it boil. By making the pile for the fire great, is signified the destruction being very great and general. And spice it well — Or, season it well, so as to make it desirable. The expression imports, that the Babylonians should be as much set on destroying the city and inhabitants, as hungry people are greedy of devouring meat well spiced and dressed. This was a very proper expression, considering that Jerusalem, in the foregoing part of this chapter, is represented as a boiling pot, and the inhabitants of it as pieces of flesh boiled in it. All the other expressions of this verse signify an entire destruction. Then set it empty upon the coals thereof, &c. — This expresses, that after a riddance was made of the inhabitants, either by slaughtering them with the sword, or carrying them away into captivity, the city itself, represented by the pot, should be burned with fire, that its impurity might be consumed, or purged away by the flames; that is to say, that their wickedness might be taken away with their persons and city; or that the remains of the inhabitants, who were made captives, should be reformed by this terrible destruction of Jerusalem. If we understand it as spoken of the place of the city, the expression may allude to what was commanded in the ceremonial law, namely, that metal vessels, which water could not cleanse, should be purified by fire. Thus nothing short of burning Jerusalem down to the ground could purge it from its abominations: afterward it should be rebuilt, and become a holy city, free from the idolatries which had formerly defiled it.

10. Consume the flesh, and spice it well — R.V., “boil well the flesh, and make thick the broth.”

The pot (Jerusalem) is empty (seemingly depopulated), yet the fire burns till even its filthiness and rust is consumed, 11-13.

V. 11. The filthiness-A type of the unreformed sinfulness of the city. Molten-That their wickedness may be taken away with their persons, and city.

Verses 9-11. Thus saith the Lord, &c. — In this and the two following verses is still more fully explained the meaning of the symbol of the boiling pot, and what the fire is that made it boil. By making the pile for the fire great, is signified the destruction being very great and general. And spice it well — Or, season it well, so as to make it desirable. The expression imports, that the Babylonians should be as much set on destroying the city and inhabitants, as hungry people are greedy of devouring meat well spiced and dressed. This was a very proper expression, considering that Jerusalem, in the foregoing part of this chapter, is represented as a boiling pot, and the inhabitants of it as pieces of flesh boiled in it. All the other expressions of this verse signify an entire destruction. Then set it empty upon the coals thereof, &c. — This expresses, that after a riddance was made of the inhabitants, either by slaughtering them with the sword, or carrying them away into captivity, the city itself, represented by the pot, should be burned with fire, that its impurity might be consumed, or purged away by the flames; that is to say, that their wickedness might be taken away with their persons and city; or that the remains of the inhabitants, who were made captives, should be reformed by this terrible destruction of Jerusalem. If we understand it as spoken of the place of the city, the expression may allude to what was commanded in the ceremonial law, namely, that metal vessels, which water could not cleanse, should be purified by fire. Thus nothing short of burning Jerusalem down to the ground could purge it from its abominations: afterward it should be rebuilt, and become a holy city, free from the idolatries which had formerly defiled it.

Ver. 11. Then set it empty upon the coals; that the caldron itself may be fused and purified, as was the case with the metals of Jericho. After the choice pieces had all been consumed by various deaths, here is a burning, and the hottest burning after death. What can this be but the second death?

V. 12. She-Jerusalem. With lies-Her allies, their promises, their forces, and their idols, all prove a lie to the house of Judah. Her scum-Her unrepented sins shall be punished in the fire that burns their city.

Verses 12-14. She hath wearied herself with lies — Hebrew, µynat, with vanities, or troubles; multiplying her idolatries, and seeking help sometimes from one idol and sometimes from another, but all in vain. The expression may also include the alliances the Jewish people entered into, and the various arts of policy they employed to avert their ruin, none of which were of any service to them: as if he had said, She has taken a great deal of pains, but to no purpose: her allies, their promises, their forces, their gods, all prove a lie to the house of Judah. Her great scum went not out of her, &c. — All the admonitions I gave her by my prophets, and my sundry chastisements and punishments of her sin, availed nothing to the purifying her from her idolatries and other wickedness; her scum shall be in the fire — The fire must consume her and her wickedness. In thy filthiness is lewdness — Thou hast shown thyself shameless and incorrigible in thine idolatries. Because I have purged thee, and thou wast not purged — I did what was requisite on my part to thy amendment, but thou refusedst to comply with those frequent calls and exhortations which I gave thee; and therefore my Spirit shall not strive with thee any longer with gentle methods, but I will proceed to execute my severest judgments upon thee, namely, by sending thee into captivity, and letting thee suffer all the calamities of it for a long season. According to thy doings shall they judge thee — According to thy deserts shall the Chaldeans, who are the ministers of my justice, punish thee.

12. Wearied herself with lies — R.V., “with toil”; margin, “wearied me with toil.” Plumptre, “it [the caldron] is worn out with labors.” The meaning evidently is that all the previous efforts to cleanse Jerusalem have failed. Even the hottest fire seems unable to cleanse its foulness, and its destruction is the logical sequence.

V. 13. Lewdness-Or obstinacy and boldness. Purged thee-Used all means to purge thee.

Verse 13. In thy filthiness is lewdness] hmz zimmah, a word that denominates the worst kinds of impurity; adultery, incest, &c., 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 Ezekiel 24:14.

Verses 12-14. She hath wearied herself with lies — Hebrew, µynat, with vanities, or troubles; multiplying her idolatries, and seeking help sometimes from one idol and sometimes from another, but all in vain. The expression may also include the alliances the Jewish people entered into, and the various arts of policy they employed to avert their ruin, none of which were of any service to them: as if he had said, She has taken a great deal of pains, but to no purpose: her allies, their promises, their forces, their gods, all prove a lie to the house of Judah. Her great scum went not out of her, &c. — All the admonitions I gave her by my prophets, and my sundry chastisements and punishments of her sin, availed nothing to the purifying her from her idolatries and other wickedness; her scum shall be in the fire — The fire must consume her and her wickedness. In thy filthiness is lewdness — Thou hast shown thyself shameless and incorrigible in thine idolatries. Because I have purged thee, and thou wast not purged — I did what was requisite on my part to thy amendment, but thou refusedst to comply with those frequent calls and exhortations which I gave thee; and therefore my Spirit shall not strive with thee any longer with gentle methods, but I will proceed to execute my severest judgments upon thee, namely, by sending thee into captivity, and letting thee suffer all the calamities of it for a long season. According to thy doings shall they judge thee — According to thy deserts shall the Chaldeans, who are the ministers of my justice, punish thee.

13. In thy filthiness is lewdness — Or, R.V., margin, “For thy filthy lewdness.” (See Ezekiel 16:27.) This includes not only the act, but the evil purpose. Caused… to rest — Rather, satisfied. (See Ezekiel 5:13; 16:42.)

Verses 12-14. She hath wearied herself with lies — Hebrew, µynat, with vanities, or troubles; multiplying her idolatries, and seeking help sometimes from one idol and sometimes from another, but all in vain. The expression may also include the alliances the Jewish people entered into, and the various arts of policy they employed to avert their ruin, none of which were of any service to them: as if he had said, She has taken a great deal of pains, but to no purpose: her allies, their promises, their forces, their gods, all prove a lie to the house of Judah. Her great scum went not out of her, &c. — All the admonitions I gave her by my prophets, and my sundry chastisements and punishments of her sin, availed nothing to the purifying her from her idolatries and other wickedness; her scum shall be in the fire — The fire must consume her and her wickedness. In thy filthiness is lewdness — Thou hast shown thyself shameless and incorrigible in thine idolatries. Because I have purged thee, and thou wast not purged — I did what was requisite on my part to thy amendment, but thou refusedst to comply with those frequent calls and exhortations which I gave thee; and therefore my Spirit shall not strive with thee any longer with gentle methods, but I will proceed to execute my severest judgments upon thee, namely, by sending thee into captivity, and letting thee suffer all the calamities of it for a long season. According to thy doings shall they judge thee — According to thy deserts shall the Chaldeans, who are the ministers of my justice, punish thee.

14. Shall they judge — See Ezekiel 23:49; LXX., will I judge. (See notes Ezekiel 20:25; 23:30.)

THE DEATH OF EZEKIEL’S WIFE, AND ITS PROPHETIC LESSONS, 15-27. There is nothing in literature more pathetic than these few brief words of personal history in the midst of this flaming prophecy. They show us the strength, the nobility of the man, and of this unnamed one who proved her right to be the life companion of a prophet when Jehovah himself called her to be not merely a prophetess but a prophecy. She was so dear to him that Jehovah could use her to symbolize Jerusalem: “The pomp of your strength, the desire of your eyes, the longing of your soul (verse 21); the joy of their glory, and that whereunto they lift up their soul” (verse 25). He loved her, this grave and silent man, with all the intensity of his lonely heart and superb imagination and royal faith. Others were “briers” and “thorns” and “scorpions” to sting; she was the balm of Babylon to heal. She was all he had. He was an exile, without home or country. He was a prophet, blinded at times with visions of glory and again dumb with unutterable anguish because of the revelations of woe against his countrymen and native land. There was only one soul on the Chebar who understood him and sympathized with him in his great task. Men called him “hard of forehead and face,” but his wife knew him. When Jehovah said, “I take away the desire of thine eyes with a stroke,” Ezekiel knew well who that was. It was indeed a “stroke,” as the word says; yet so noble and so brave was he that his lips uttered not one word of complaint, though he in secret moaned and pined away (verse 25). What a revelation of the prophet’s strength and his loyalty to God! (See Introduction, “IV. Ezekiel’s Personality and Work.”)

His lips and jaw

Grand made as Sinai’s law.

They could enunciate and refrain

From vibratory after-pain,

And his brow’s height was sovereign.

— Mrs. Browning.

It may be noticed that the death of Ezekiel’s wife marks a distinct change in the character of his prophecies. Previous to this they have been cries of woe against his countrymen, they now become prophecies against the enemies of his country and speak of Israel’s triumph and of a new life for God’s people. This change could not mark simply the influence of this death upon the prophet, it must also mark a change in the temper of his audience. From this time forward every discourse seems addressed, not to scornful and rebellious, but to sympathetic and repentant hearers. The death of the “desire of his eyes” was not in vain!

V. 16. With a stroke-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.

Verse 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. Curæ 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, &c., when the sufferer feels all the weight of wo.

Neither shall thy tears run down.] Touto gar idion twn ofqalmwn en toiv megaloiv kakoiv, en men gar taiv metriaiv sumforaiv afqonwv ta dakrua katarrei, ---en de toiv uperballousi

deinoiv feugei kai ta dakrua kai prodidwsi kai touv

afqalmouv, 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.

Verses 16-18. Behold, I take away from thee the desire of thine eyes with a stroke — Behold, I take away from thee thy wife, the object of thy love and thy affection, by a sudden stroke from my own immediate hand, that is, by a sudden death. Observe, reader, we know not how soon the desire of our eyes may be removed from us. Death is a stroke from which the most pious, the most useful, the most amiable, are not exempted. Yet neither shalt thou mourn nor weep — Thou shall not show any signs of grief. This command was given to the prophet, to signify that the public calamity should be so great, that private ones would not appear worthy of notice, nor would they be at leisure to lament them, so much would those of a public nature distract and oppress them. Bind the tire of thy head upon thee — Use thy ordinary dress upon thy head; for in the time of mourning it was customary sometimes to shave the head, sometimes to cast dust upon it. Put on thy shoes upon thy feet — Going barefoot was usual in great sorrow and affliction; and therefore the prophet, who was to show no sign of sorrow, was commanded to put on his shoes. Cover not thy lips — Covering the lips, or face, was another token of mourning. And eat not the bread of men — Partake not of the mourning-feast, that relations used to prepare for the funerals of their friends: see note on Jeremiah 16:7. So I spake to the people, &c., and at even my wife died — My wife accordingly died very suddenly in the evening of a day, on the morning of which I had been speaking to the people, concerning the intimations I had of her death; and the next morning I declared what commands God had laid upon me, not to make any outward show, or sign of mourning upon that occasion.

Ver. 16. Behold, I take away from thee the desire of thine eyes with a stroke of sudden affliction. The prophet loved his wife; she was a diadem in his eyes, and his only desire upon earth. She seems to have died of grief, like Eli, when she had learned of her husband what had befallen the ark. But her death must be improved, by the nonobservance of obsequies, because in Jerusalem they could not be observed. It is good for ministers, when fair opportunities occur, to improve the death of their friends for the good of the living.

16. The desire of thine eyes — A recently discovered cuneiform text speaks of a loved one as “the darling of mine eye.” Father Scheil has published a love letter of Abraham’s day, in which the prayer twice occurs, “May Shamash and Marduk allow thee, for my sake, to live forever.” (See also author’s Ancient Egypt, p. 132.) The Hebrews, however, excelled all nations in their home love. The marriage poem of Joseph Ezobi (fourteenth century) well represents the ancient feeling, closing: — Rejoice with her, thy graceful tender dove.

God bless you twain, with love as angels love.

V. 17. Bind the tire-Adorn thy head, as thou wast used to do; go not bare-headed as a mourner. Thy shoes-In great mournings the Jews went bare-footed. Cover not thy lips-It was a custom among them to cover the upper lip. Eat not-Of thy neighbours and friends, who were wont to visit their mourning friends, and send in choice provision to their houses.

Verse 17. Make no mourning] As a priest, he could make no public mourning, Leviticus 21:1, &c.

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.

Put on thy shoes upon thy feet] Walking barefoot was a sign of grief. Cover not thy lips] Mourners covered the under part of the face, from the nose to the bottom of the chin.

Eat not the bread of men.] אנשים לחם lechem anashim, “the bread of miserable men,” i.e., mourners; probably, the funeral banquet.

Verses 16-18. Behold, I take away from thee the desire of thine eyes with a stroke — Behold, I take away from thee thy wife, the object of thy love and thy affection, by a sudden stroke from my own immediate hand, that is, by a sudden death. Observe, reader, we know not how soon the desire of our eyes may be removed from us. Death is a stroke from which the most pious, the most useful, the most amiable, are not exempted. Yet neither shalt thou mourn nor weep — Thou shall not show any signs of grief. This command was given to the prophet, to signify that the public calamity should be so great, that private ones would not appear worthy of notice, nor would they be at leisure to lament them, so much would those of a public nature distract and oppress them. Bind the tire of thy head upon thee — Use thy ordinary dress upon thy head; for in the time of mourning it was customary sometimes to shave the head, sometimes to cast dust upon it. Put on thy shoes upon thy feet — Going barefoot was usual in great sorrow and affliction; and therefore the prophet, who was to show no sign of sorrow, was commanded to put on his shoes. Cover not thy lips — Covering the lips, or face, was another token of mourning. And eat not the bread of men — Partake not of the mourning-feast, that relations used to prepare for the funerals of their friends: see note on Jeremiah 16:7. So I spake to the people, &c., and at even my wife died — My wife accordingly died very suddenly in the evening of a day, on the morning of which I had been speaking to the people, concerning the intimations I had of her death; and the next morning I declared what commands God had laid upon me, not to make any outward show, or sign of mourning upon that occasion.

17. Forbear to cry — R.V., “sigh, but not aloud.” There could be no funeral dirge, as is so common in all oriental countries, nor were even the universal outward expressions of sorrow in dress permitted to him, nor the funeral feast, the “bread of men.” (See Jeremiah 16:5, 7.) He could only”groan and be still” (Targum). For funeral customs see note Ezekiel 27:30, 31.

V. 18. I spake-Told them what I expected would be.

Verse 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 Ezekiel 24:21, where the temple is represented to be the desire of his eyes, as his wife was, Ezekiel 24:16.

Verses 16-18. Behold, I take away from thee the desire of thine eyes with a stroke — Behold, I take away from thee thy wife, the object of thy love and thy affection, by a sudden stroke from my own immediate hand, that is, by a sudden death. Observe, reader, we know not how soon the desire of our eyes may be removed from us. Death is a stroke from which the most pious, the most useful, the most amiable, are not exempted. Yet neither shalt thou mourn nor weep — Thou shall not show any signs of grief. This command was given to the prophet, to signify that the public calamity should be so great, that private ones would not appear worthy of notice, nor would they be at leisure to lament them, so much would those of a public nature distract and oppress them. Bind the tire of thy head upon thee — Use thy ordinary dress upon thy head; for in the time of mourning it was customary sometimes to shave the head, sometimes to cast dust upon it. Put on thy shoes upon thy feet — Going barefoot was usual in great sorrow and affliction; and therefore the prophet, who was to show no sign of sorrow, was commanded to put on his shoes. Cover not thy lips — Covering the lips, or face, was another token of mourning. And eat not the bread of men — Partake not of the mourning-feast, that relations used to prepare for the funerals of their friends: see note on Jeremiah 16:7. So I spake to the people, &c., and at even my wife died — My wife accordingly died very suddenly in the evening of a day, on the morning of which I had been speaking to the people, concerning the intimations I had of her death; and the next morning I declared what commands God had laid upon me, not to make any outward show, or sign of mourning upon that occasion.

18. In the morning — “The next morning.”

Verse 19. Wilt thou not tell us] In the following verses he explains and applies the whole of what he had done and said.

Verses 19-24. Wilt thou not tell us what these things are — That is, what is the meaning of thy unusual actions. They seem to make this inquiry by way of derision and contempt. Speak unto the house of Israel — Now he is commissioned to declare the meaning of what he did. Thus saith the Lord, Behold, I will profane my sanctuary — I will deliver my temple into the hands of the heathen, and they shall profane and destroy it: even that temple wherein you placed your glory, and thought your greatest protection. The desire of your eyes, and that which your soul pitieth — As much your desire, as my wife was mine; most dear to you, the destruction of which will affect you with a most poignant grief. Your sons and your daughters whom ye have left shall fall by the sword — Whom you left behind you when you were made captives; for this was addressed to those who were at this time captives in Babylonia, having been carried thither with Jehoiachin. Or the meaning may be, Your sons, &c., who are left to you, from the famine and the pestilence. Ye shall not mourn nor weep — These terrible judgments shall strike you with astonishment, and produce in you such distress as is too great to be expressed by words or actions; but ye shall pine away for your iniquities, &c. — You shall be absorbed in silent sorrow, and shall waste away by lingering grief, and secret lamentation over each other’s calamities, as the punishment of your iniquities, which have made your land, city, temple, and families desolate, and yourselves miserable. Thus Ezekiel is a sign unto you — His actions foreshow you what your conditions shall be. The sacred writers, in several places, speak of themselves in the third person. And when this cometh, ye shall know that I am the Lord — Comparing the prediction with the event will convince the most obstinate that the immediate hand of God is in the judgments which are come upon you.

Verses 19-24. Wilt thou not tell us what these things are — That is, what is the meaning of thy unusual actions. They seem to make this inquiry by way of derision and contempt. Speak unto the house of Israel — Now he is commissioned to declare the meaning of what he did. Thus saith the Lord, Behold, I will profane my sanctuary — I will deliver my temple into the hands of the heathen, and they shall profane and destroy it: even that temple wherein you placed your glory, and thought your greatest protection. The desire of your eyes, and that which your soul pitieth — As much your desire, as my wife was mine; most dear to you, the destruction of which will affect you with a most poignant grief. Your sons and your daughters whom ye have left shall fall by the sword — Whom you left behind you when you were made captives; for this was addressed to those who were at this time captives in Babylonia, having been carried thither with Jehoiachin. Or the meaning may be, Your sons, &c., who are left to you, from the famine and the pestilence. Ye shall not mourn nor weep — These terrible judgments shall strike you with astonishment, and produce in you such distress as is too great to be expressed by words or actions; but ye shall pine away for your iniquities, &c. — You shall be absorbed in silent sorrow, and shall waste away by lingering grief, and secret lamentation over each other’s calamities, as the punishment of your iniquities, which have made your land, city, temple, and families desolate, and yourselves miserable. Thus Ezekiel is a sign unto you — His actions foreshow you what your conditions shall be. The sacred writers, in several places, speak of themselves in the third person. And when this cometh, ye shall know that I am the Lord — Comparing the prediction with the event will convince the most obstinate that the immediate hand of God is in the judgments which are come upon you.

V. 21. Profane-Cast off, and put into the hands of Heathens. The excellency of your strength-So it was while God’s presence was there. The desire-As much your desire, as my wife was mine; most dear to you.

Verses 19-24. Wilt thou not tell us what these things are — That is, what is the meaning of thy unusual actions. They seem to make this inquiry by way of derision and contempt. Speak unto the house of Israel — Now he is commissioned to declare the meaning of what he did. Thus saith the Lord, Behold, I will profane my sanctuary — I will deliver my temple into the hands of the heathen, and they shall profane and destroy it: even that temple wherein you placed your glory, and thought your greatest protection. The desire of your eyes, and that which your soul pitieth — As much your desire, as my wife was mine; most dear to you, the destruction of which will affect you with a most poignant grief. Your sons and your daughters whom ye have left shall fall by the sword — Whom you left behind you when you were made captives; for this was addressed to those who were at this time captives in Babylonia, having been carried thither with Jehoiachin. Or the meaning may be, Your sons, &c., who are left to you, from the famine and the pestilence. Ye shall not mourn nor weep — These terrible judgments shall strike you with astonishment, and produce in you such distress as is too great to be expressed by words or actions; but ye shall pine away for your iniquities, &c. — You shall be absorbed in silent sorrow, and shall waste away by lingering grief, and secret lamentation over each other’s calamities, as the punishment of your iniquities, which have made your land, city, temple, and families desolate, and yourselves miserable. Thus Ezekiel is a sign unto you — His actions foreshow you what your conditions shall be. The sacred writers, in several places, speak of themselves in the third person. And when this cometh, ye shall know that I am the Lord — Comparing the prediction with the event will convince the most obstinate that the immediate hand of God is in the judgments which are come upon you.

21. I will profane my sanctuary — The prophet’s wife symbolizes Jehovah’s sanctuary, and what the desire of his eyes was to Ezekiel that the temple was to Jehovah and to Israel. No thought of woman in ancient or modern literature is more noble than this. All of these expressions show not only what the temple was to the Israelites, but what his wife was to Ezekiel. Among no other ancient people was the home so sacred that such comparisons could have been properly made. As to the light which this chapter throws upon the character of Ezekiel see introduction to chapter and general Introduction, “Ezekiel’s Personality.”

V. 22. Ye shall do-When you are in captivity, where you may not use your own customs.

Verses 19-24. Wilt thou not tell us what these things are — That is, what is the meaning of thy unusual actions. They seem to make this inquiry by way of derision and contempt. Speak unto the house of Israel — Now he is commissioned to declare the meaning of what he did. Thus saith the Lord, Behold, I will profane my sanctuary — I will deliver my temple into the hands of the heathen, and they shall profane and destroy it: even that temple wherein you placed your glory, and thought your greatest protection. The desire of your eyes, and that which your soul pitieth — As much your desire, as my wife was mine; most dear to you, the destruction of which will affect you with a most poignant grief. Your sons and your daughters whom ye have left shall fall by the sword — Whom you left behind you when you were made captives; for this was addressed to those who were at this time captives in Babylonia, having been carried thither with Jehoiachin. Or the meaning may be, Your sons, &c., who are left to you, from the famine and the pestilence. Ye shall not mourn nor weep — These terrible judgments shall strike you with astonishment, and produce in you such distress as is too great to be expressed by words or actions; but ye shall pine away for your iniquities, &c. — You shall be absorbed in silent sorrow, and shall waste away by lingering grief, and secret lamentation over each other’s calamities, as the punishment of your iniquities, which have made your land, city, temple, and families desolate, and yourselves miserable. Thus Ezekiel is a sign unto you — His actions foreshow you what your conditions shall be. The sacred writers, in several places, speak of themselves in the third person. And when this cometh, ye shall know that I am the Lord — Comparing the prediction with the event will convince the most obstinate that the immediate hand of God is in the judgments which are come upon you.

V. 23. Pine away-You shall languish with secret sorrow, when you shall not dare to shew it openly.

Verses 19-24. Wilt thou not tell us what these things are — That is, what is the meaning of thy unusual actions. They seem to make this inquiry by way of derision and contempt. Speak unto the house of Israel — Now he is commissioned to declare the meaning of what he did. Thus saith the Lord, Behold, I will profane my sanctuary — I will deliver my temple into the hands of the heathen, and they shall profane and destroy it: even that temple wherein you placed your glory, and thought your greatest protection. The desire of your eyes, and that which your soul pitieth — As much your desire, as my wife was mine; most dear to you, the destruction of which will affect you with a most poignant grief. Your sons and your daughters whom ye have left shall fall by the sword — Whom you left behind you when you were made captives; for this was addressed to those who were at this time captives in Babylonia, having been carried thither with Jehoiachin. Or the meaning may be, Your sons, &c., who are left to you, from the famine and the pestilence. Ye shall not mourn nor weep — These terrible judgments shall strike you with astonishment, and produce in you such distress as is too great to be expressed by words or actions; but ye shall pine away for your iniquities, &c. — You shall be absorbed in silent sorrow, and shall waste away by lingering grief, and secret lamentation over each other’s calamities, as the punishment of your iniquities, which have made your land, city, temple, and families desolate, and yourselves miserable. Thus Ezekiel is a sign unto you — His actions foreshow you what your conditions shall be. The sacred writers, in several places, speak of themselves in the third person. And when this cometh, ye shall know that I am the Lord — Comparing the prediction with the event will convince the most obstinate that the immediate hand of God is in the judgments which are come upon you.

23. Ye shall not mourn nor weep — Does this mean that the people shall be stunned and speechless over the destruction of Jerusalem as was Ezekiel over the loss of his wife, or that they are forbidden to complain at this blow which comes from God? Mourn — Rather, moan.

Verses 19-24. Wilt thou not tell us what these things are — That is, what is the meaning of thy unusual actions. They seem to make this inquiry by way of derision and contempt. Speak unto the house of Israel — Now he is commissioned to declare the meaning of what he did. Thus saith the Lord, Behold, I will profane my sanctuary — I will deliver my temple into the hands of the heathen, and they shall profane and destroy it: even that temple wherein you placed your glory, and thought your greatest protection. The desire of your eyes, and that which your soul pitieth — As much your desire, as my wife was mine; most dear to you, the destruction of which will affect you with a most poignant grief. Your sons and your daughters whom ye have left shall fall by the sword — Whom you left behind you when you were made captives; for this was addressed to those who were at this time captives in Babylonia, having been carried thither with Jehoiachin. Or the meaning may be, Your sons, &c., who are left to you, from the famine and the pestilence. Ye shall not mourn nor weep — These terrible judgments shall strike you with astonishment, and produce in you such distress as is too great to be expressed by words or actions; but ye shall pine away for your iniquities, &c. — You shall be absorbed in silent sorrow, and shall waste away by lingering grief, and secret lamentation over each other’s calamities, as the punishment of your iniquities, which have made your land, city, temple, and families desolate, and yourselves miserable. Thus Ezekiel is a sign unto you — His actions foreshow you what your conditions shall be. The sacred writers, in several places, speak of themselves in the third person. And when this cometh, ye shall know that I am the Lord — Comparing the prediction with the event will convince the most obstinate that the immediate hand of God is in the judgments which are come upon you.

24. Is unto you a sign — Or, wonder. The word sign is different from the word usually so rendered. Shall ye — See note Ezekiel 12:11.

V. 25. Their strength-Their walls and fortifications. The joy-All their public and private joys and hopes shall be destroyed in the destruction of the kingdom, and their children.

Verses 25-27. Also thou son of man, shall it not be, &c. — This question is to be resolved affirmatively; it shall be: in the day when I take from them their strength — Their walls, fortifications, and defences, with all that is dear and valuable to them; the joy of their glory, the desire of their eyes — Their kingdom, city, and temple, the emblem of my special presence among them, and protection over them, whose beauty and magnificence were their peculiar glory, and the most grateful object of their sight; together with their sons and daughters, whereon they placed their affections; he that escapeth in that day — Namely, when the city shall be taken, and both it and the temple burned; shall come unto thee, to cause thee to hear it, &c. — To acquaint thee, that what thou didst prophesy is come to pass. See the fulfilling of this recorded Ezekiel 33:21, 22. In that day shall thy mouth be opened to him that is escaped — This implied, that the prophet was to prophesy no more about the affairs of Jerusalem and Judah till after the destruction of the city and temple; when the fulfilling of this part of his predictions, so contrary to the expectations of those who despised his prophecies, would give him more credit with them, and make them pay a higher regard to what other things he should prophesy of. According to this we find, that the spirit of prophecy, in regard to the affairs of Judea, did not come on him again till the news of the taking of Jerusalem was brought to him. See Ezekiel 3:21-23.

25. That whereupon they set their minds — Hebrews, the lifting up of their soul.

V. 26. To hear it-To give thee a narrative of all he had seen.

Verses 25-27. Also thou son of man, shall it not be, &c. — This question is to be resolved affirmatively; it shall be: in the day when I take from them their strength — Their walls, fortifications, and defences, with all that is dear and valuable to them; the joy of their glory, the desire of their eyes — Their kingdom, city, and temple, the emblem of my special presence among them, and protection over them, whose beauty and magnificence were their peculiar glory, and the most grateful object of their sight; together with their sons and daughters, whereon they placed their affections; he that escapeth in that day — Namely, when the city shall be taken, and both it and the temple burned; shall come unto thee, to cause thee to hear it, &c. — To acquaint thee, that what thou didst prophesy is come to pass. See the fulfilling of this recorded Ezekiel 33:21, 22. In that day shall thy mouth be opened to him that is escaped — This implied, that the prophet was to prophesy no more about the affairs of Jerusalem and Judah till after the destruction of the city and temple; when the fulfilling of this part of his predictions, so contrary to the expectations of those who despised his prophecies, would give him more credit with them, and make them pay a higher regard to what other things he should prophesy of. According to this we find, that the spirit of prophecy, in regard to the affairs of Judea, did not come on him again till the news of the taking of Jerusalem was brought to him. See Ezekiel 3:21-23.

V. 27. No more dumb-From this prophecy for eighteen months during the siege, he does not prophesy of Israel, but of other nations. Thou shalt be a sign-Until the event shall convince the Jews, thou shalt by sign, signify to them, what is coming.

Verse 27. In that day shall thy mouth be opened] That 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 Ezekiel 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.

EZEKIEL

Verses 25-27. Also thou son of man, shall it not be, &c. — This question is to be resolved affirmatively; it shall be: in the day when I take from them their strength — Their walls, fortifications, and defences, with all that is dear and valuable to them; the joy of their glory, the desire of their eyes — Their kingdom, city, and temple, the emblem of my special presence among them, and protection over them, whose beauty and magnificence were their peculiar glory, and the most grateful object of their sight; together with their sons and daughters, whereon they placed their affections; he that escapeth in that day — Namely, when the city shall be taken, and both it and the temple burned; shall come unto thee, to cause thee to hear it, &c. — To acquaint thee, that what thou didst prophesy is come to pass. See the fulfilling of this recorded Ezekiel 33:21, 22. In that day shall thy mouth be opened to him that is escaped — This implied, that the prophet was to prophesy no more about the affairs of Jerusalem and Judah till after the destruction of the city and temple; when the fulfilling of this part of his predictions, so contrary to the expectations of those who despised his prophecies, would give him more credit with them, and make them pay a higher regard to what other things he should prophesy of. According to this we find, that the spirit of prophecy, in regard to the affairs of Judea, did not come on him again till the news of the taking of Jerusalem was brought to him. See Ezekiel 3:21-23.

27. Thou shalt speak, and be no more dumb — This intimates that from this date to the time of the coming of the messenger announcing the fall of Jerusalem some three years later, Ezekiel uttered no spoken prophecies, but remained in the depths of unutterable sorrow (verses 16, 17, 26; 33:21, 22).