8 In order that it might make wrath come up to give punishment, she has put her blood on the open rock, so that it may not be covered.
They have given my honour to that which is not God, moving me to wrath with their false worship: I will give their honour to those who are not a people, moving them to wrath by a foolish nation, For my wrath is a flaming fire, burning to the deep parts of the underworld, burning up the earth with her increase, and firing the deep roots of the mountains.
Then he said to me, Have you seen this, O son of man? is it a small thing to the children of Judah that they do the disgusting things which they are doing here? for they have made the land full of violent behaviour, making me angry again and again: and see, they put the branch to my nose. For this reason I will let loose my wrath: my eye will not have mercy, and I will have no pity.
For her sins have gone up even to heaven, and God has taken note of her evil-doing. Give to her as she gave, even an increased reward for her works; in the cup which was mixed by her, let there be mixed as much again for herself. As she gave glory to herself, and became more evil in her ways, in the same measure give her pain and weeping: for she says in her heart, I am seated here a queen, and am no widow, and will in no way see sorrow. For this reason in one day will her troubles come, death and sorrow and need of food; and she will be completely burned with fire; for strong is the Lord God who is her judge. And the kings of the earth, who made themselves unclean with her, and in her company gave themselves up to evil, will be weeping and crying over her, when they see the smoke of her burning, Watching from far away, for fear of her punishment, saying, Sorrow, sorrow for Babylon, the great town, the strong town! for in one hour you have been judged.
And one of the seven angels who had the seven vessels came and said to me, Come here, so that you may see the judging of the evil woman who is seated on the great waters; With whom the kings of the earth made themselves unclean, and those who are on the earth were full of the wine of her evil desires. And he took me away in the Spirit into a waste land: and I saw a woman seated on a bright red beast, full of evil names, having seven heads and ten horns, And the woman was clothed in purple and bright red, with ornaments of gold and stones of great price and jewels; and in her hand was a gold cup full of evil things and her unclean desires; And on her brow was a name, SECRET, BABYLON THE GREAT, THE MOTHER OF THE EVIL WOMEN AND OF THE UNCLEAN THINGS OF THE EARTH. And I saw the woman overcome as with the wine of the blood of the saints, and the blood of those put to death because of Jesus. And when I saw her, I was overcome with a great wonder.
For as you have been judging, so you will be judged, and with your measure will it be measured to you.
And upright men will be her judges, judging her as false wives and women who take lives are judged; because she has been untrue to me and blood is on her hands.
And I was looking for a man among them who would make up the wall and take his station in the broken place before me for the land, so that I might not send destruction on it: but there was no one. And I let loose my passion on them, and have put an end to them in the fire of my wrath: I have made the punishment of their ways come on their heads, says the Lord.
For this cause I will get together all your lovers with whom you have taken your pleasure, and all those to whom you have given your love, with all those who were hated by you; I will even make them come together against you on every side, and I will have you uncovered before them so that they may see your shame. And you will be judged by me as women are judged who have been untrue to their husbands and have taken life; and I will let loose against you passion and bitter feeling.
And future generations, your children coming after you, and travellers from far countries, will say, when they see the punishments of that land and the diseases which the Lord has sent on it; And that all the land is a salt and smoking waste, not planted or giving fruit or clothed with grass, but wasted like Sodom and Gomorrah, Admah and Zeboiim, on which the Lord sent destruction in the heat of his wrath: Truly all the nations will say, Why has the Lord done so to this land? what is the reason for this great and burning wrath? Then men will say, Because they gave up the agreement of the Lord, the God of their fathers, which he made with them when he took them out of the land of Egypt: And they went after other gods and gave them worship, gods who were strange to them, and whom he had not given them: And so the wrath of the Lord was moved against this land, to send on it all the curse recorded in this book: Rooting them out of their land, in the heat of his wrath and passion, and driving them out into another land, as at this day.
And nations from all sides will go past this town, and every man will say to his neighbour, Why has the Lord done such things to this great town? And they will say, Because they gave up the agreement of the Lord their God, and became worshippers and servants of other gods.
Then the Lord said to me, Even if Moses and Samuel came before me, I would have no desire for this people: send them away from before me, and let them go. And it will be, when they say to you, Where are we to go? then you are to say to them, The Lord has said, Such as are for death, to death; and such as are for the sword, to the sword; and such as are to be in need of food, to need of food; and such as are to be taken away prisoners, to be taken away. And I will put over them four divisions, says the Lord: the sword causing death, dogs pulling the dead bodies about, and the birds of heaven, and the beasts of the earth to take their bodies for food and put an end to them. And I will make them a cause of fear to all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, and what he did in Jerusalem.
The children go for wood, the fathers get the fire burning, the women are working the paste to make cakes for the queen of heaven, and drink offerings are drained out to other gods, moving me to wrath.
But they put shame on the servants of God, making sport of his words and laughing at his prophets, till the wrath of God was moved against his people, till there was no help. So he sent against them the king of the Chaldaeans, who put their young men to death with the sword in the house of their holy place, and had no pity for any, young man or virgin, old man or white-haired: God gave them all into his hands.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 24
Commentary on Ezekiel 24 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 24
Eze 24:1-27. Vision of the Boiling Caldron, and of the Death of Ezekiel's Wife.
1, 2. Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
2. set himself—laid siege; "lay against."
3. pot—caldron. Alluding to the self-confident proverb used among the people, Eze 11:3 (see on Eze 11:3), "This city is the caldron and we be the flesh"; your proverb shall prove awfully true, but in a different sense from what you intend. So far from the city proving an iron, caldron-like defense from the fire, it shall be as a caldron set on the fire, and the people as so many pieces of meat subjected to boiling heat. See Jer 1:13.
4. pieces thereof—those which properly belong to it, as its own.
every good piece … choice bones—that is, the most distinguished of the people. The "choice bones" in the pot have flesh adhering to them. The bones under the pot (Eze 24:5) are those having no flesh and used as fuel, answering to the poorest who suffer first, and are put out of pain sooner than the rich who endure what answers to the slower process of boiling.
5. burn … bones—rather, "pile the bones." Literally, "Let there be a round pile of the bones."
therein—literally, "in the midst of it."
6. scum—not ordinary, but poisonous scum, that is, the people's all-pervading wickedness.
bring it out piece by piece—"it," the contents of the pot; its flesh, that is, "I will destroy the people of the city, not all at the same time, but by a series of successive attacks." Not as Fairbairn, "on its every piece let it (the poisonous scum) go forth."
let no lot fall upon it—that is, no lot, such as is sometimes cast, to decide who are to be destroyed and who saved (2Sa 8:2; Joe 3:3; Ob 11; Na 3:10). In former carryings away of captives, lots were cast to settle who were to go, and who to stay, but now all alike are to be cast out without distinction of rank, age, or sex.
7. upon the top of a rock—or, "the dry, bare, exposed rock," so as to be conspicuous to all. Blood poured on a rock is not so soon absorbed as blood poured on the earth. The law ordered the blood even of a beast or fowl to be "covered with the dust" (Le 17:13); but Jerusalem was so shameless as to be at no pains to cover up the blood of innocent men slain in her. Blood, as the consummation of all sin, presupposes every other form of guilt.
8. That it might cause—God purposely let her so shamelessly pour the blood on the bare rock, "that it might" the more loudly and openly cry for vengeance from on high; and that the connection between the guilt and the punishment might be the more palpable. The blood of Abel, though the ground received it, still cries to heaven for vengeance (Ge 4:10, 11); much more blood shamelessly exposed on the bare rock.
set her blood—She shall be paid back in kind (Mt 7:2). She openly shed blood, and her blood shall openly be shed.
9. the pile for fire—the hostile materials for the city's destruction.
10. spice it well—that the meat may be the more palatable, that is, I will make the foe delight in its destruction as much as one delights in well-seasoned, savory meat. Grotius, needlessly departing from the obvious sense, translates, "Let it be boiled down to a compound."
11. set it empty … that … brass … may burn, … that … scum … may be consumed—Even the consumption of the contents is not enough; the caldron itself which is infected by the poisonous scum must be destroyed, that is, the city itself must be destroyed, not merely the inhabitants, just as the very house infected with leprosy was to be destroyed (Le 14:34-45).
12. herself—rather, "she hath wearied Me out with lies"; or rather, "with vain labors" on My part to purify her without being obliged to have recourse to judgments (compare Isa 43:24; Mal 2:17) [Maurer]. However, English Version gives a good sense (compare Isa 47:13; 57:10).
13. lewdness—determined, deliberate wickedness; from a Hebrew root, "to purpose."
I have purged thee—that is, I have left nothing untried which would tend towards purging thee, by sending prophets to invite thee to repentance, by giving thee the law with all its promises, privileges, and threats.
thou shalt not be purged … any more—that is, by My gracious interpositions; thou shalt be left to thine own course to take its fatal consequences.
14. go back—desist; relax [Fairbairn].
15. Second part of the vision; announcement of the death of Ezekiel's wife, and prohibition of the usual signs of mourning.
16. desire of … eyes—his wife: representing the sanctuary (Eze 24:21) in which the Jews so much gloried. The energy and subordination of Ezekiel's whole life to his prophetic office is strikingly displayed in this narrative of his wife's death. It is the only memorable event of his personal history which he records, and this only in reference to his soul-absorbing work. His natural tenderness is shown by that graphic touch, "the desire of thine eyes." What amazing subjection, then, of his individual feeling to his prophetic duty is manifested in the simple statement (Eze 24:18), "So I spake … in the morning; and at even my wife died; and I did in the morning as I was commanded."
stroke—a sudden visitation. The suddenness of it enhances the self-control of Ezekiel in so entirely merging individual feeling, which must have been especially acute under such trying circumstances, in the higher claims of duty to God.
17. Forbear to cry—or, "Lament in silence"; not forbidding sorrow, but the loud expression of it [Grotius].
no mourning—typical of the universality of the ruin of Jerusalem, which would preclude mourning, such as is usual where calamity is but partial. "The dead" is purposely put in the plural, as referring ultimately to the dead who should perish at the taking of Jerusalem; though the singular might have been expected, as Ezekiel's wife was the immediate subject referred to: "make no mourning," such as is usual, "for the dead, and such as shall be hereafter in Jerusalem" (Jer 16:5-7).
tire of thine head—thy headdress [Fairbairn]. Jerome explains, "Thou shalt retain the hair which is usually cut in mourning." The fillet, binding the hair about the temples like a chaplet, was laid aside at such times. Uncovering the head was an ordinary sign of mourning in priests; whereas others covered their heads in mourning (2Sa 15:30). The reason was, the priests had their headdress of fine twined linen given them for ornament, and as a badge of office. The high priest, as having on his head the holy anointing oil, was forbidden in any case to lay aside his headdress. But the priests might do so in the case of the death of the nearest relatives (Le 21:2, 3, 10). They then put on inferior attire, sprinkling also on their heads dust and ashes (compare Le 10:6, 7).
shoes upon thy feet—whereas mourners went "barefoot" (2Sa 15:30).
cover not … lips—rather, the "upper lip," with the moustache (Le 13:45; Mic 3:7).
bread of men—the bread usually brought to mourners by friends in token of sympathy. So the "cup of consolation" brought (Jer 16:7). "Of men" means such as is usually furnished by men. So Isa 8:1, "a man's pen"; Re 21:17, "the measure of a man."
19. what these things are to us—The people perceive that Ezekiel's strange conduct has a symbolical meaning as to themselves; they ask, "What is that meaning?"
21. excellency of your strength—(compare Am 6:8). The object of your pride and confidence (Jer 7:4, 10, 14).
desire of … eyes—(Ps 27:4). The antitype to Ezekiel's wife (Eze 24:16).
pitieth—loveth, as pity is akin to love: "yearned over."
Profane—an appropriate word. They had profaned the temple with idolatry; God, in just retribution, will profane it with the Chaldean sword, that is, lay it in the dust, as Ezekiel's wife.
sons … daughters … left—the children left behind in Judea, when the parents were carried away.
22. (Jer 16:6, 7). So general shall be the calamity, that all ordinary usages of mourning shall be suspended.
23. ye shall not mourn … but … pine away for your iniquities—The Jews' not mourning was to be not the result of insensibility, any more than Ezekiel's not mourning for his wife was not from want of feeling. They could not in their exile manifest publicly their lamentation, but they would privately "mourn one to another." Their "iniquities" would then be their chief sorrow ("pining away"), as feeling that these were the cause of their sufferings (compare Le 26:39; La 3:39). The fullest fulfilment is still future (Zec 12:10-14).
24. sign—a typical representative in his own person of what was to befall them (Isa 20:3).
when this cometh—alluding probably to their taunt, as if God's word spoken by His prophets would never come to pass. "Where is the word of the Lord? Let it come now" (Jer 17:15). When the prophecy is fulfilled, "ye shall know (to your cost) that I am the Lord," who thereby show My power and fulfil My word spoken by My prophet (Joh 13:19; 14:29).
25, 26. "The day" referred to in these verses is the day of the overthrow of the temple, when the fugitive "escapes." But "that day," in Eze 24:27, is the day on which the fugitive brings the sad news to Ezekiel, at the Chebar. In the interval the prophet suspended his prophecies as to the Jews, as was foretold. Afterwards his mouth was "opened," and no more "dumb" (Eze 3:26, 27; compare Eze 24:27; 33:21, 22).