Ezekiel 24 Study Notes

24:1-2 The date of this prophecy is significant. This was the day that Nebuchadnezzar’s siege of Jerusalem began in January of 588 BC. Later in Israel’s history the date became an appointed fast day and was observed as early as the time of the prophet Zechariah (Zch 8:19). This was the day Ezekiel had been pointing to for more than four years. The date was so significant that it was also mentioned by the writer of 1 and 2 Kings (2Kg 25:1) and by the prophet Jeremiah (Jr 39:1; 52:4).

24:3 This is the last occurrence of the phrase the rebellious house, which is unique to Ezekiel (2:5-6,8; 3:9,26-27; 12:2-3,9,25; 17:12). Those left in Jerusalem were like the choice meat intended for the pot, as opposed to the discarded by-products that represented the people taken away into exile. Now Ezekiel will utter a parable based on the same sort of imagery, once again (11:11) condemning rather than reassuring Jerusalem.

24:4 The phrase every good piece refers to choice offerings (Nm 18:12), including the breast and thigh (Gn 32:32; Ex 29:26-28; Lv 7:28-36; 10:12-15; Nm 18:18).

24:5 The flock elsewhere in Ezekiel represents the people of Israel (chap. 34). Thus the pieces of meat (choicest of the flock) probably picture Jerusalem’s inhabitants, who would be “boiled” in the judgment fire of Nebuchadnezzar’s siege.

24:6 Jerusalem is called the city of bloodshed, just as the pagan city of Nineveh is in Nah 3:1. Corrosion represents injustice and bloodguilt (22:6-12).

24:7-8 Uncovered blood evoked God’s vengeance (Gn 4:10; Is 26:21).

24:9-14 Because of bloodshed the fire under the pot will be made extremely hot to burn up the contents and even the rust.

24:15-16 A blow resulted in a sudden death either from combat (1Sm 4:17; 2Sm 18:7) or from plague or disease (Ex 9:14; Nm 14:37; 17:13; 25:8-9). The statement take the delight of your eyes away from you is reminiscent of God’s command to Abraham (Gn 22) to offer his son as a sacrifice.

24:17 In this passage five of the typical gestures of ancient Israelite mourning are alluded to: groaning (Is 24:7; Mal 2:13), removing one’s turban or sandals (2Sm 15:30), covering one’s lips (Mc 3:7), and eating special mourning bread (Hs 9:4). In addition, dust was often thrown atop the head (Jos 7:6; 1Sm 4:12). These practices were never prescribed in the law, but they became standard responses to tragedy.

24:18-19 Ezekiel’s behavior was so unusual that the people asked him to explain.

24:20-21 The destruction of the sanctuary included the fall of the city. God’s destruction of the people’s sanctuary is one of the covenant punishments prescribed for national disobedience in the Mosaic law (Lv 26:31). Jerusalem died (as did Ezekiel’s wife), and with it the temple and the prescribed methods of worship. This created a first-rate identity crisis for Hebrews who wished to remain faithful to God.

24:22-24 The people were not permitted to mourn; Jerusalem’s fall was foretold and yet they persisted in sin. Thus they should have expected this judgment. The Mosaic law did not call for mourning over those who were justly executed for their crimes, and in like manner the citizens of Jerusalem had no right to mourn for the just execution of their city. Besides, they would not have time to mourn in any event since they would immediately be taken as captives to Babylon.

24:25-26 This prophecy, which says a fugitive arriving from fallen Jerusalem will mark the end of Ezekiel’s silence, is fulfilled in 33:21-22.

24:27 Ezekiel’s ability to speak again will signal that his six-year ministry of announcing judgment is over; a new ministry of consolation will begin.