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Commentary on Ezekiel 24 verses 15–27
These verses conclude what we have been upon all along from the beginning of this book, to wit, Ezekiel's prophecies of the destruction of Jerusalem; for after this, though he prophesied much concerning other nations, he said no more concerning Jerusalem, till he heard of the destruction of it, almost three years after, Eze 33:21. He had assured them, in the former part of this chapter, that there was no hope at all of the preventing of the trouble; here he assures them that they should not have the ease of weeping for it. Observe here,
I. The sign by which this was represented to them, and it was a sign that cost the prophet very dear; the more shame for them that when he, by a divine appointment, was at such an expense to affect them with what he had to deliver, yet they were not affected by it
1.He must lose a good wife, that should suddenly be taken from him by death. God gave him notice of it before, that it might be the less surprise to him (Eze 24:16): Behold, I take away from thee the desire of thy eyes with a stroke. Note, (1.) A married state may very well agree with the prophetical office; it is honourable in all, and therefore not sinful in ministers. (2.) Much of the comfort of human life lies in agreeable relations. No doubt Ezekiel found a prudent tender yoke-fellow, that shared with him in his griefs and cares, to be a happy companion in his captivity. (3.) Those in the conjugal relation must be to each other not only a covering of the eyes (Gen 20:16), to restrain wandering looks after others; but a desire of the eyes, to engage pleasing looks on one another. A beloved wife is the desire of the eyes, which find not any object more grateful. (4.) That is least safe which is most dear; we know not how soon the desire of our eyes may be removed from us and may become the sorrow of our hearts, which is a good reason why those that have wives should be as though they had none, and those who rejoice in them as though they rejoiced not, Co1 7:29, Co1 7:30. Death is a stroke which the most pious, the most useful, the most amiable, are not exempted from. (5.) When the desire of our eyes is taken away with a stroke we must see and own the hand of God in it: I take away the desire of thy eyes. He takes our creature-comforts from us when and how he pleases; he gave them to us, but reserved to himself a property in them; and may he not do what he will with his own? (6.) Under afflictions of this kind it is good for us to remember that we are sons of men; for so God calls the prophet here. If thou art a son of Adam, thy wife is a daughter of Eve, and therefore a dying creature. It is an affliction which the children of men are liable to; and shall the earth be forsaken for us? According to this prediction, he tells us (Eze 24:18), I spoke unto the people in the morning; for God sent his prophets, rising up early and sending them; then he thought, if ever, they would be disposed to hearken to him. Observe, [1.] Though God had given Ezekiel a certain prospect of this affliction coming upon him, yet it did not take him off from his work, but he resolved to go on in that. [2.] We may the more easily bear an affliction if it find us in the way of our duty; for nothing can hurt us, nothing come amiss to us, while we keep ourselves in the love of God.
2.He must deny himself the satisfaction of mourning for his wife, which would have been both an honour to her and an ease to the oppression of his own spirit. He must not use the natural expressions of sorrow, Eze 24:16. He must not give vent to his passion by weeping, or letting his tears run down, though tears are a tribute due to the dead, and, when the body is sown, it is fit that it should thus be watered. But Ezekiel is not allowed to do this, though he thought he had as much reason to do it as any man and would perhaps be ill thought of by the people if he did it not. Much less might he use the customary formalities of mourners. He must dress himself in his usual attire, must bind his turban on him, here called the tire of his head, must put on his shoes, and not go barefoot, as was usual in such cases; he must not cover his lips, not throw a veil over his face (as mourners were wont to do, Lev 13:45), must not be of a sorrowful countenance, appearing unto men to fast, Mat 6:18. He must not eat the bread of men, nor expect that his neighbours and friends should send him in provisions, as usually they did in such cases, presuming the mourners had no heart to provide meat for themselves; but, if it were sent, he must not eat of it, but go on in his business as at other times. It could not but be greatly against the grain to flesh and blood not to lament the death of one he loved so dearly, but so God commands; and I did in the morning as I was commanded. He appeared in public, in his usual habit, and looked as he used to do, without any signs of mourning. (1.) Here there was something peculiar, and Ezekiel, to make himself a sign to the people, must put a force upon himself and exercise an extraordinary piece of self-denial. Note, Our dispositions must always submit to God's directions, and his command must be obeyed even in that which is most difficult and displeasing to us. (2.) Though mourning for the dead be a duty, yet it must always be kept under the government of religion and right reason, and we must not sorrow as those that have no hope, nor lament the loss of any creature, even the most valuable, and that which we could worst spare, as if we had lost our God, or as if all our happiness were gone with it; and, of this moderation in mourning, ministers, when it is their case, ought to be examples. We must at such a time study to improve the affliction, to accommodate ourselves to it, and to get our acquaintance with the other world increased, by the removal of our dear relations, and learn with holy Job to bless the name of the Lord even when he takes as well as when he gives.
II. The explication and application of this sign. The people enquired the meaning of it (Eze 24:19): Wilt thou not tell us what these things are to us that thou doest so? They knew that Ezekiel was an affectionate husband, that the death of his wife was a great affliction to him, and that he would not appear so unconcerned at it but for some good reason and for instruction to them; and perhaps they were in hopes that it had a favourable signification, and gave them an intimation that God would now comfort them again according to the time he had afflicted them, and make them look pleasant again. Note, When we are enquiring concerning the things of God our enquiry must be, "What are those thing to us? What are we concerned in them? What conviction, what counsel, what comfort, do they speak to us? Wherein do they reach our case?" Ezekiel gives them an answer verbatim - word for word as he had received it from the Lord, who had told him what he must speak to the house of Israel.
1.Let them know that as Ezekiel's wife was taken from him by a stroke so would God take from them all that which was dearest to them, v. 21. If this was done to the green tree, what shall be done to the dry? If a faithful servant of God was thus afflicted only for his trial, shall such a generation of rebels against God go unpunished? By this awakening providence God showed that he was in earnest in his threatenings, and inexorable. We may suppose that Ezekiel prayed that, if it were the will of God, his wife might be spared to him, but God would not hear him; and should he be heard then in his intercessions for this provoking people? No, it is determined: God will take away the desire of your eyes. Note, The removal of the comforts of others should awaken us to think of parting with ours too; for are we better than they? We know not how soon the same cup, or a more bitter one, may be put into our hands, and should therefore weep with those that weep, as being ourselves also in the body. God will take away that which their soul pities, that is, of which they say, What a pity is it that it should be cut off and destroyed! That for which your souls are afraid (so some read it); you shall lose that which you most dread the loss of. And what is that? (1.) That which was their public pride, the temple: "I will profane my sanctuary, by giving that into the enemy's hand, to be plundered and burnt." This was signified by the death of a wife, a dear wife, to teach us that God's sanctuary should be dearer to us, and more the desire of our eyes, than any creature-comfort whatsoever. Christ's church, that is his spouse, should be ours too. Though this people were very corrupt, and had themselves profaned the sanctuary, yet it is called the desire of their eyes. Note, Many that are destitute of the power of godliness are yet very fond of the form of it; and it is just with God to punish them for their hypocrisy by depriving them of that too. The sanctuary is here called the excellency of their strength; they had many strong-holds and places of defence, but the temple excelled them all. It was the pride of their strength; they prided in it as their strength that they were the temple of the Lord, Jer 7:4. Note, The church-privileges that men are proud of are profaned by their sins, and it is just with God to profane them by his judgments. And with these God will take away, (2.) That which was their family-pleasure, which they looked upon with delight: "Your sons and your daughters (which are the dearer to you because they are but few left of many, the rest having perished by famine and pestilence) shall fall by the sword of the Chaldeans." What a dreadful spectacle would it be to see their own children, pieces, pictures, of themselves, whom they had taken such care and pains to bring up, and whom they loved as their own souls, sacrificed to the rage of the merciless conquerors! This, this, was the punishment of sin.
2.Let them know that as Ezekiel wept not for his affliction so neither should they weep for theirs. He must say, You shall do as I have done, Eze 24:22. You shall not mourn nor weep, Eze 24:23. Jeremiah had told them the same, that men shall not lament for the dead nor cut themselves (Jer 16:6); not that there shall be any such merciful circumstance without, or any such degrees of wisdom and grace within, as shall mitigate and moderate the sorrow; but they shall not mourn, for, (1.) Their grief shall be so great that they shall be quite overwhelmed with it; their passions shall stifle them, and they shall have no power to ease themselves by giving vent to it. (2.) Their calamities shall come so fast upon them, one upon the neck of another, that by long custom they shall be hardened in their sorrows (Job 6:10) and perfectly stupefied, and moped (as we say), with them. (3.) They shall not dare to express their grief, for fear of being deemed disaffected to the conquerors, who would take their lamentations as an affront and disturbance to their triumphs. (4.) They shall not have hearts, nor time, nor money, wherewith to put themselves in mourning, and accommodate themselves with the ceremonies of grief: "You will be so entirely taken up with solid substantial grief that you will have no room for the shadow of it." (5.) Particular mourners shall not need to distinguish themselves by covering their lips, and laying aside their ornaments, and going barefoot; for it is well known that every body is a mourner. (6.) There shall be none of that sense of their affliction and sorrow for it which would help to bring them to repentance, but that only which shall drive them to despair; so it follows: "You shall pine away for your iniquities, with seared consciences and reprobate minds, and you shall mourn, not to God in prayer and confession of sin, but one towards another," murmuring, and fretting, and complaining of God, thus making their burden heavier and their wound more grievous, as impatient people do under their afflictions by mingling their own passions with them.
III. An appeal to the event, for the confirmation of all this (Eze 24:24): "When this comes, as it is foretold, when Jerusalem, which is this day besieged, is quite destroyed and laid waste, which now you cannot believe will ever be, then you shall know that I am the Lord God, who have given you this fair warning of it. Then you will remember that Ezekiel was to you a sign." Note, Those who regard not the threatenings of the word when they are preached will be made to remember them when they are executed. Observe,
1.The great desolation which the siege of Jerusalem should end in (Eze 24:25): In that day, that terrible day, when the city shall be broken up, I will take from them, (1.) That which they depended on - their strength, their walls, their treasures, their fortifications, their men of war; none shall stand them in stead. (2.) That which they boasted of - the joy of their glory, that which they looked upon as most their glory, and which they most rejoiced in, the temple of their God and the palaces of their princes. (3.) That which they delighted in, which was the desire of their eyes, and on which they set their minds. Note, Carnal people set their minds upon that on which they can set their eyes; they look at, and dote upon, the things that are seen; and it is their folly to set their minds upon that which they have no assurance of and which may be taken from them in a moment, Pro 23:5. Their sons and their daughters were all this - their strength, and joy, and glory; and these shall go into captivity.
2.The notice that should be brought to the prophet, not be revelation, as the notice of the siege was brought to him (Eze 24:2), but in an ordinary way (Eze 24:26): "He that escapes in that day shall, by a special direction of Providence, come to thee, to bring thee intelligence of it," which we find was done, Eze 33:21. The ill-news came slowly, and yet to Ezekiel and his fellow-captives it came too soon.
3.The divine impression which he should be under upon receiving that notice, Eze 24:27. Whereas, from this time to that, Ezekiel was thus far dumb that he prophesied no more against the land of Israel, but against the neighbouring nations, as we shall find in the following chapters, then he shall have orders given him to speak again to the children of his people (Eze 33:2, Eze 33:22); then his mouth shall be opened. He was suspended from prophesying against them in the mean time, because, Jerusalem being besieged, his prophecies could not be sent into the city, - because, when God was speaking so loudly by the rod, there was the less need of speaking by the word, - and because then the accomplishment of his prophecies would be the full confirmation of his mission, and would the more effectually clear the way for him to begin again. It being referred to that issue, that issue must be waited for. Thus Christ forbade his disciples to preach openly that he was Christ till after his resurrection, because that was to be the full proof of it. "But then thou shalt speak with the greater assurance, and the more effectually, either to their conviction or to their confusion." Note, God's prophets are never silenced but for wise and holy ends. And when God gives them the opening of the mouth again (as he will in due time, for even the witnesses that are slain shall arise) it shall appear to have been for his glory that they were for a while silent, that people may the more certainly and fully know that God is the Lord.
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
(Ver. 23, 24 onwards) Again, I raised my hand against them in the wilderness, to scatter them among the nations and disperse them in the lands, because they had not performed my judgments, and had rejected my commandments, and had violated my Sabbaths, and their eyes had been after the idols (or thoughts) of their fathers. Therefore, I also gave them statutes that were not good, and judgments in which they would not live, and I defiled them in their offerings (or transgressions), as they offered (or led astray) everything that opens the womb because of their sins (for which the Septuagint translated, to destroy them and what they had overlooked): and they will know that I am the Lord. Where in the Old Testament, against their children, who fell in the wilderness, the Lord lifted up His hand to scatter them among the nations, Scripture does not say; but it is to be believed that this was done in accordance with what is reported here. Or he signifies by this, that after they entered the promised land, they were given over at various times, for many sins, to different nations and kings, and at that time the commandments of the Lord, which were good according to their nature, and the judgments by which believers could live, were made not good for them, since they were in no way able to keep the precepts of the law in captivity, and to do what the divine word commanded. He did not say, 'I gave them evil commandments,' but, 'not good commandments.' For it does not immediately follow that what is not good is evil, as the Apostle teaches, it is good for a man not to touch a woman; but because of incontinence, let each possess his own vessel in sanctification and honor (I Cor. VII). And if he does not do this, it is neither good nor evil. Therefore, God gave them, dispersed among the nations, not good commandments, that is, he allowed them to follow their own thoughts and desires, to do what is not appropriate. And he defiled them in his gifts: just as a Priest separates lepers from the people, and shows that they are defiled; while they offer to idols what they should offer to God. And they pass everything that opens the womb through the fire of Baal, that is, the firstborn; so that after they have deserted God and been handed over to the worship of idols, then they may understand that He is the Lord whom they have provoked to anger by their own fault. Symmachus interpreted this passage more explicitly, treating the future as past. Therefore, I will also give them bad precepts and judgments for which they will not live, and I will defile them because of their gifts, as they consecrate and offer everything that opens the womb, so that I may destroy them, and they will know that I am the Lord. And the meaning is this: because I have seen the sons of the fathers equaling the wickedness of their ancestors and doing the same things for which they offended God, I wanted to divide them into nations and disperse them throughout the whole world, and give them bad precepts and judgments in which they would not live, so that I may defile them with their gifts, for they consecrated everything that opens the womb to idols, and I may destroy them forever, and they will know that I am the Lord. Through which he showed that he had not given them good commandments who dwelt in the wilderness, but to those whom he wanted to scatter among the nations, and to make foreigners in the whole world, he gave them a desire for things that he did not give: so that there they would do good commandments of God, not good because of their own fault, while they exhibited to idols what God had commanded to be exhibited. This can also be said, that before the offense, they received only the Ten Commandments; but after idolatry and blasphemy, they received multiple ceremonies of the law, so that they would offer victims to God rather than to demons, and by comparison with sacrilege, what was not good in itself became lighter, and by no means evil, because it was offered to God, and yet not good, because they offended the author of good.
(Verse 15 and following) And the word of the Lord came to me, saying: Son of man, behold, I take away from you the desire of your eyes with a plague, and you shall not mourn or weep, neither shall your tears flow. Sigh in silence, you shall not mourn for the dead. Your turban shall be on your head, and your sandals shall be on your feet; you shall not cover your lips nor eat the bread of mourners. Therefore, I spoke to the people in the morning, and my wife died in the evening. And I did in the morning as I was commanded. And the people said to me: Why don't you tell us what these things mean, which you are doing? And I said to them: The word of the Lord came to me, saying: Speak to the house of Israel: Thus says the Lord God: Behold, I will defile my sanctuary, the pride of your power, the desire of your eyes, and the longing of your soul, and your sons and daughters whom you have left behind will fall by the sword. And you will do as I have done: you will not cover your heads with a veil, and you will not eat the food of mourners. You will have crowns on your heads and sandals on your feet. You will not weep or cry, but you will waste away in your iniquities, and each one will groan to his brother. And Ezekiel will be a sign to you; according to all that he has done, so you will do. And you will know that I am the Lord God. And you, son of man, behold, on the day when I take from them their strength, the joy of their glory, and the desire of their eyes, their sons and daughters. In that day, when the one fleeing comes to you to announce it to you, on that day, I say, your mouth will be opened together with the one fleeing, and you will speak and not be silent any longer, and you will be a sign to them, and they will know that I am the Lord. LXX: And the word of the Lord came to me, saying: Son of man, behold, I will take away from you the desire of your eyes with a stroke (or in preparation); you shall not mourn or weep, and tears shall not come to you, the groaning of blood, the mourning of the kidneys. Your hair will be bound up on you, and your shoes on your feet; you will not console yourself on their lips, and you will not eat the bread of men. I spoke to the people in the morning, as I was commanded, and in the evening my wife died, and I did in the morning as I was commanded. And the people said to me: do you not tell us what these things are that you are doing? And I said to them, the word of the Lord came to me, saying: Say to the house of Israel, thus says the Lord God: Behold, I will defile my sanctuary, the pride of your power, the desire of your eyes, and the souls of your beings whom you spare. Your sons and daughters whom you have left behind will fall by the sword, and you will do as I have done. You will not be comforted by their mouth, and you will not eat the bread of men, and your hair will be on your heads, and your shoes on your feet. You will not weep nor mourn, and you will be consumed by your iniquities, and each one will comfort his brother, and Jezechiel will be a sign to you. According to all that he has done, you will do. And when these things come, you will know that I am the Lord Adonai. And you, son of man, on the day when I take away their strength, the pride of their glory, the desire of their eyes, and their soul's delight, their sons and daughters. On that day the one who has been saved will come to you to announce it in your ears. On that day your mouth will be opened to the one who has escaped, and you will speak and not be silent anymore, and you will be a sign to them, and they will know that I am the Lord. Above the pots and pans, the burning of the olive oil, had shown the siege of the city, now taken and destroyed, and the whole people either killed by the sword, or led into captivity, the prophetic speech testifies. And first, according to our custom, let us lay the foundations of the history. Son, he said, behold, I will take away from the sight of your eyes whatever is desirable to you, and I will take it away in a stroke, or, as the Septuagint renders it, in preparation: so that you may prepare yourself for not doing those things which are accustomed to be done in mourning. Do not cry, nor will you weep, nor will flowing tears reveal the pain of your heart: but if perhaps you are overcome by excessive sorrow, keep your groaning silent, nor let it burst forth into words. You will not make a lamentation for the dead, or, as LXX suggests, groaning is the shedding of blood, lamentation is the affliction of the kidneys. By which he indicates that his wife is about to die. For immediately after he says: And my wife died in the evening (Prov. XIX); which properly pertains to the conjunction of the kidneys. For nothing is more lovable to a man than a good wife, who is provided by God for him and joined to him by the Lord's law, and with her alone his body becomes one. And what follows, 'Let your crown be bound around you, and let your shoes be on your feet,' signifies this: You shall have hair that is cut in mourning, and shoes on your feet, which mourners are accustomed to cast off. Hence, even David, fleeing from Absalom his son and repenting of the death of Uriah, walks with bare feet (1 Samuel 12:15, 18). The Hebrews say that the Babylonian teachers, who observe the precepts of the Law, write the Ten Commandments on small parchments and bind them around their heads, and these are what they are commanded to keep before their eyes and hang on their foreheads, so that they always see the precepts. And because Ezekiel was a priest, he should not at all remove the crown of glory from his head, but have it bound. This is what they said. But we, according to the Septuagint, understand the crown of hair to be the hair: although even their interpretation did not accurately express the meaning of the Hebrew language. And she said, 'You shall neither cover your face with a veil, nor eat the foods of mourners, which are accustomed to be made in mourning, to cover the face, and which the Greeks call περίδειπνα, let them receive from the comforters. I spoke,' she said, 'to the people in the morning, the things which the Lord had commanded me, and in the evening my wife, the desire of my eyes, and the mourning of my loins and blood, died. And immediately on the next day in the morning, I did all the things which had been commanded to me: and the people asked me why I had acted contrary to the custom of all.' To those who were inquiring about the causes of such great patience, I replied: The word of the Lord that was spoken to me, to speak to the people of Israel, commanded me to say these things: Behold, I, that is, will now defile my sanctuary, so that the temple may be burned and made open to all foreigners and profane people, and in which you had pride, that is, confidence and hope and desire for your salvation, and over which your souls were fearing siege; and I will also destroy with the sword the sons and daughters that famine and pestilence have made for you. Whatever I have done, you will do. When custom is observed in mourning, the pain is moderate; but when such a great necessity of evils comes upon us that the mourning is greater than all weeping, each person, troubled by their own need, does not groan over the miseries of others, however close they may be. 'You will do nothing,' he says, 'that used to be done in mourning: but with the city and temple set on fire, you will be astonished at the magnitude of the calamities. You will not be stunned, nor will you walk with bare feet, nor will you lament, nor will you cover your faces with garments, nor will you take food from those who would console you: but you will waste away, and you will be consumed by your injustices, and you will hardly have the freedom to groan, lest you offend the pride of the conquerors, if you are seen to weep in public; so that the prophet Ezekiel may be a portent to you, and that you may not do all the things that he did not do at the death of his wife, in the destruction of the city and temple. And yet more clearly: 'Oh,' he says, 'son of man, at the time when I take away from them their strength, the confidence and joy of the temple, as we have said, and the desire in which their souls find rest, and moreover their sons and daughters, as is implied in the preceding words, when I take away all these things from them, at that time, when someone comes to you fleeing from Jerusalem or who has escaped, saying that the city is laid waste, then you, who were previously silent and had no freedom to sigh, and who showed such great patience that even in the murder of your wife and the pain in your loins, you did not shed a tear, you will open your mouth and speak, not to the one who has come but with him, so that whatever you had foretold about the future, he may now report as fulfilled, and you will no longer keep silent; but you will accuse them and say that all these things have happened justly to them: so that you may be a sign to them, according to what is written in Zechariah: 'They are signs of men who will be prophets' (Zech. 3:8). And the Lord speaks elsewhere: 'I have spoken through the prophets, and I have multiplied visions, and by the hands of the prophets I have been likened.' (Hosea 12:10) Let these things be said by way of history. Let us come to the spiritual interpretation (if it has not been thought too violent for the cautious prudence of the reader). That the Son of Man is called the Lord and Savior, there is no doubt, who in the last hour, that is, at the evening of this world, lost his former wife, and did not weep for her, nor did he cover his face with a veil, nor did he receive any consolation from men. And in the morning he foretold these things that would come, which were fulfilled in the evening, and again in the morning, in his second coming, he proved to be true what he had foretold would come: that the sanctuary of the Jews, and what they had desired in their eyes, and on which their souls trembled, had been polluted, and also that their sons and daughters had been slain by the Roman sword. But when it is said, 'You will have a crown on your heads and sandals on your feet,' we will refer that to the fact that they should never mourn or take on signs of mourning, for they have received the truth instead of shadows and have become Nazarenes. And each one will console their brother, just as God the Father strengthened Ezekiel to be a sign for them, foretelling things to come. And after Jerusalem has been destroyed and the temple burned, and the whole world has heard of this and the dispersion of Israel, which inhabits the ends of the earth, then the words of the Lord, when the work is complete, will have freedom. And with his sanctuary defiled, the Law fulfilled or destroyed according to the western interpretation, the glory of the Gospel will be revealed, and Israel will recognize that he is the Lord and God, who foretold these things in the morning and saw them fulfilled in the evening and at the consummation of the world, proving his coming.
(Verse 27, 29 onwards) Therefore speak to the house of Israel, son of man, and tell them: Thus says the Lord God: Moreover, your fathers have blasphemed against me and have treated me with contempt, even as they spurned me. And I brought them into the land that I had lifted my hand to give them ((Vulgate adds: that land)): they saw every high hill and every leafy tree, and there they offered their sacrifices and presented there the irritation of their offerings, and they placed there the fragrance of their sweetness, and they poured out their ((Vulgate is silent on this)) libations there. And I said to them, 'What is the high place to which you are going?' And its name was called the High Place until this day. Therefore speak to the house of Israel, son of man, and say to them, 'Thus says the Lord God: As for your fathers, they have provoked Me to anger by their iniquities, by the fact that they have fallen away from Me. So I brought them into the land that I had lifted My hand in an oath to give them.' They saw every high hill and every leafy tree, and there they offered their sacrifices. They also presented there the provocation of their gifts, and they set there their pleasing aroma, and they poured out there their drink offerings. And I said to them: What is abbana, because you enter there? And they called its name abbana until this day. I wanted, he said, to scatter them in the wilderness, and to give them not good precepts, so that they would sacrifice to idols what they should have offered to me, and consecrate all their first-fruits to them by fire, so that I might kill them and destroy them. But when he says, I wanted, he shows that he did not do what he wanted. And that which follows: 'And they shall know that I am the Lord,' is not found in the Septuagint. For it did not seem fitting to them to know after their destruction that he himself is the Lord. But you, son of man, speak again to them, that is, to the elders of the house of Israel, who have come to inquire of you: Your fathers, from whom you have descended, have also blasphemed against me and held me in contempt; after I brought them into the land which I had given them to possess, they turned against me to provoke me. For when they saw every high hill and leafy tree, they would sacrifice on the mountains and in the groves and thickets, and offer victims to the idols, and pour out libations. And when I saw this, I said to them: What is this, Bama? for it is called high: or why do you enter into such a place which you have chosen for yourselves in all the hills, so that even today these places are called Bamoth, and the ancient error retains its original name? Regarding Bama, which we translate as excelsum, there is an error in the Septuagint edition, where it is written as ἀββανὰ, which does not resonate in the Hebrew language. Bama can mean 'in which' if the two syllables are divided into two words, but in the present context, that sense does not fit. However, wherever it is written in the Books of Kings and Chronicles: 'The people still sacrificed and offered incense on the high places,' Bama in the singular and Bamoth in the plural mean 'high places.'
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SUMMARY
Ezekiel 24:21 delivers a profound and devastating prophecy from the Lord GOD to the exiled house of Israel, declaring the imminent and active destruction of Jerusalem and its most cherished possession, the Temple. This divine pronouncement reveals God's direct agency in profaning His own sanctuary—the very symbol of Israel's strength, pride, and deepest affection—as a direct consequence of their unfaithfulness. The verse culminates in the grim fate of their beloved children, who would fall by the sword, underscoring the complete and painful nature of the impending judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 24:21 employs several potent literary devices to convey its stark message. The most prominent is Personification, where the Temple, an inanimate object, is imbued with human-like qualities and emotional significance. It is described as "the desire of your eyes" and "that which your soul pitieth," highlighting the deep emotional attachment and affection the Israelites held for their sanctuary. This makes its prophesied destruction all the more poignant and painful. There is also a strong element of Irony in God declaring, "I will profane my sanctuary." The very nature of a sanctuary is its sacredness and separation for divine use; for God Himself to declare its profanation underscores the severity of Israel's sin, which has rendered even the holiest place subject to divine judgment. The cumulative description of the Temple as "the excellency of your strength, the desire of your eyes, and that which your soul pitieth" functions as a form of Intensification or Climax, building up the profound value of the Temple to the people, thereby amplifying the shock and devastation of its impending destruction. Finally, the phrase "Thus saith the Lord GOD" marks the passage as a Prophetic Oracle, signaling its divine origin and absolute authority, leaving no doubt that this is God's definitive word.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 24:21 serves as a stark reminder of God's absolute holiness and His unwavering commitment to justice, even when it involves judging His own people and their most sacred institutions. The profanation of the Temple underscores that God's presence is not bound by physical structures, nor can a building, however magnificent, serve as a shield against divine wrath when a people has persistently violated their covenant. This passage highlights the profound truth that true worship and security lie in a faithful relationship with God, not in external forms or symbols. It challenges the notion that God's blessings are unconditional, revealing that severe consequences await those who turn from Him, even if they outwardly maintain religious practices. The destruction of the Temple and the loss of life were not arbitrary acts but the painful outworking of God's righteous judgment against Israel's idolatry and rebellion.
REFLECTION AND APPLICATION
Ezekiel 24:21 offers a powerful and sobering lesson for all generations. It compels us to examine where we place our ultimate trust and security. For ancient Israel, the Temple, though divinely ordained, had become an idol—a source of misplaced confidence that supplanted their reliance on God Himself. Similarly, we can be tempted to place our hope in institutions, traditions, material possessions, or even our own strengths and accomplishments, elevating them to a place of "excellency" and "desire" in our hearts, much like the Temple was to Israel. This passage challenges us to recognize that God's holiness demands genuine reverence and obedience, not mere ritual or outward adherence. When our hearts drift from Him, even what we hold most dear can become subject to His corrective judgment. It reminds us that true strength, security, and peace are found only in a living, faithful relationship with the Lord, not in the blessings or symbols He provides. We are called to surrender our "sanctuaries" to Him, ensuring that our deepest affections and desires are fixed on God alone.
Questions for Reflection
FAQ
Why would God "profane" His own sanctuary?
Answer: The term "profane" (Hebrew: châlal) here signifies God's judicial act of treating His holy Temple as common or defiled. This was not an arbitrary act but a direct consequence of Israel's persistent sin, idolatry, and covenant unfaithfulness. The Temple, meant to be a place of His holy presence and pure worship, had been defiled by the people's actions, including their bringing idols into its precincts and engaging in detestable practices. By "profaning" it, God was demonstrating that His presence and the Temple's holiness were conditional upon the people's obedience. He was essentially withdrawing His protective presence, allowing the Temple to be destroyed, thereby proving that a physical structure could not guarantee their safety when their hearts were far from Him. This act underscored that God's character demands righteousness, and He will not tolerate the defilement of His name or His dwelling place indefinitely, as seen in warnings like Jeremiah 7:4-15.
What is the significance of the Temple being "the excellency of your strength, the desire of your eyes, and that which your soul pitieth"?
Answer: These phrases are highly emotive and descriptive, highlighting the immense and multifaceted value the Temple held for the Israelites. "The excellency of your strength" (Hebrew: gâʼôwn ʻôz) refers to the Temple as the pinnacle of their national pride, their perceived source of power, and the symbol of their security. They believed that as long as the Temple stood, God was with them, and they were invincible. "The desire of your eyes" speaks to its beauty, splendor, and the aesthetic pleasure and longing it evoked. It was a magnificent structure, the pride of Jerusalem. "That which your soul pitieth" (Hebrew: machmâl nephesh) conveys the deep emotional attachment, affection, and compassion they felt for it. It was not just a building but the very heart of their spiritual and national identity, something they cherished deeply. By describing the Temple in such terms, God emphasizes the profound and agonizing loss its destruction would represent, making the judgment all the more impactful and demonstrating that He was striking at the very core of their misplaced trust and affection.
CHRIST-CENTERED FULFILLMENT
Ezekiel 24:21, with its prophecy of the Temple's profanation and destruction, finds profound Christ-centered fulfillment, pointing to the obsolescence of the physical sanctuary and the inauguration of a new, spiritual reality in Jesus Christ. The earthly Temple, though divinely instituted, was a shadow of a greater reality to come. When Jesus declared, "Destroy this temple, and in three days I will raise it up," He was speaking of the temple of His body (see John 2:21). His crucifixion and resurrection marked the ultimate "profanation" of sin and death, allowing God's presence to dwell not in a building made with hands, but in the person of Christ and, by extension, in believers through the Holy Spirit (as articulated in 1 Corinthians 6:19-20). The judgment on the physical Temple in Ezekiel foreshadows God's ultimate judgment on sin, which Christ bore on the cross, becoming the perfect sacrifice that forever atoned for humanity's unfaithfulness. The "sons and daughters" falling by the sword represents the spiritual death and separation from God that sin brings, a fate from which Christ delivers those who believe in Him. Ultimately, the New Testament reveals that in the New Jerusalem, there will be no need for a temple, for "the Lord God Almighty and the Lamb are its temple," signifying that God's presence is now fully and eternally accessible through Christ Himself.