Ch. 24 The rusted caldron set upon the coals

The passage, of date Jan. 587, is the prophet’s last oracle against Jerusalem. It consists of two parts:

First, Ezekiel 24:1-14. A parable of a rusted caldron set upon the fire—the siege and capture of the city.

Second, Ezekiel 24:15-27. On the death of his wife the prophet abstains from all mourning—a sign of the silent stupefaction which the news of the city’s fall will occasion.

1. The same date of the commencement of the siege is given 2 Kings 25:1; Jeremiah 52:4. In later times the day was kept as a fast, Zechariah 8:19.

1–14. The rusted caldron set on the fire

(1) Ezekiel 24:1-5. A caldron is to be set on the fire, filled with water, pieces of flesh cast into it and fuel piled under it that it may boil furiously. The caldron is Jerusalem; the pieces of flesh the inhabitants; the fire and boiling the siege with its terrible severities. The pieces of flesh shall be pulled out of the caldron indiscriminately, symbol of the universal dispersion when the siege is over.

(2) Ezekiel 24:6-8. Explanation: these sufferings are judgments for the sins of the city, its bloodshed and uncleanness, which are public and open. This blood and filthiness cleaves to it like rust to a caldron.

(3) Ezekiel 24:9-14. Rising anew into tones of menace the divine voice commands that the caldron be set empty upon the coals that its rust and foulness may be molten and consumed. This must signify the ruin in which the city shall long lie, and the dispersion in which her inhabitants shall pine away, till her warfare be accomplished and her iniquity pardoned.

3. Set on a pot] the caldron.

4. the pieces thereof] those belonging to the caldron, which are to be boiled in it.

5. burn also the bones] a pile also of wood under it. If “pile” could be read as a verb, and pile also wood, the construction would be easier. In spite of the versions wood must be substituted for “bones.”

make it boil well] Lit. make boil its boilings. The word “boilings” does not occur again; possibly by changing a letter “boil its pieces,” parallel to its bones in next clause.

let them seethe] let the bones thereof be seethed. Naturally here and Ezekiel 24:4 “bones” include the flesh upon them. They are those of such parts as leg and shoulder.

6. Explanation: the caldron is Jerusalem, the bloody city.

whose scum] rust.

bring it out] i.e. the caldron as having contents.

let no lot fall] The contents (the inhabitants) shall be pulled out indiscriminately. The dispersion is alluded to.

7. top of a rock] a bare rock. Job 16:18, “O earth cover not my blood.” Blood uncovered cries for vengeance. Cf. Leviticus 17:13; Deuteronomy 12:16. On the idea of the openness of Jerusalem’s sin cf. Isaiah 3:9, “They declare their sin as Sodom, they hide it not.”

8. I have set her blood] In Ezekiel 24:7 it was Jerusalem herself who left her bloodshed uncovered; here, as usual in the prophet, this is an appointment of God, that he may bring up judgment because of it.

9. I will even] I too will make. LXX. wants the clause “woe … city,” cf. Ezekiel 24:6.

9–14. Rising anew into tones of threatening the divine voice commands fuel to be heaped under the caldron, and to set it empty upon the coals, that its brass may glow in the fire and its rust be consumed.

10. consume the flesh] boil (or, do) well, as R.V.

spice it well] Probably: make thick (stew) the broth.

bones be burnt] Either “burnt” is used inexactly of the powerful action of the heat in boiling, or, less naturally, the contents of the pot are supposed to suffer directly from the fire. LXX. omits.

11. scum of it] Rust. When the contents of the caldron have been seethed and emptied out of it—the siege and dispersion—the caldron itself shall be set empty upon the coals that its filth and rust may be molten and consumed—a figure for the purifying judgments continued long after the destruction of the city.

12. As the words stand they seem to read: she hath wearied my labours, and her great rust goeth not out from her; let her rust be in the fire! Previous efforts to purify Jerusalem have been in vain, her uncleanness will go out only by fire (Ezekiel 24:13); cf. Isaiah 43:24. LXX. omits first clause, which might be a duplicate of words immediately preceding.

13. In thy … lewdness] Or, because of thy lewd filthiness, cf. Ezekiel 16:27, thy lewd way.

shalt not be purged … more] i.e. shalt never be purged, till, &c., or purged so as to be again clean, till, &c.

caused … to rest] appeased, Ezekiel 5:13, Ezekiel 8:18, Ezekiel 16:42.

14. shall they judge] Cf. Ezekiel 23:49. LXX. and the versions, I will judge, which LXX. then amplified into an additional verse, somewhat in terms of Ezekiel 22:5. The words, though found by the translator in his MS., are hardly original.

15–27. The prophet’s abstention from mourning on the death of his wife—a symbol of the stupefaction of the people at the news of the fall of the city

16. with a stroke] The word need not be pressed to mean a sudden unexpected death, apart from all previous sickness.

thy tears run down] wanting in LXX.

17. Forbear to cry] sigh in silence; lit. sigh, be silent.

mourning for the dead] Another order was to be expected; two accus. must be assumed.

the tire of thine head] The “tire” is not necessarily the priestly tiara, but the ordinary headdress (Ezekiel 24:23), which would probably be white. Putting off the shoes was a sign of calamity, 2 Samuel 15:31, and also covering the lower part of the face up to the upper lip. Micah 3:7; Leviticus 13:45.

the bread of men] Jeremiah 16:7, “Neither shall men break bread for them to comfort them for the dead, neither shall men give them the cup of consolation to drink for their father or for their mother.”

18. The death of the prophet’s wife was no doubt an actual occurrence. And there is nothing improbable in his demeanour after it, with the view of attracting the attention of his fellow-captives. At the same time his tendency to idealize occurrences precludes absolute certainty.

21. excellency of your strength] i.e. your proud boast, or, your boasted stronghold (Ezekiel 24:25). The temple is referred to.

that which … pitieth] Or, spareth, i.e. holds dear, Ezekiel 36:21; Job 20:13.

23. pine away for] in your iniquities; Ezekiel 33:10; Leviticus 26:39.

mourn one towards] moan. The unparalleled severity of the stroke will paralyse grief and prevent it expressing itself.

24. is … a sign] shall be.

25. their strength] i.e. stronghold; the thing in which they placed confidence.

joy of their glory] the glorious (or beautiful) thing in which they delighted. Both expressions allude to the temple, &c.

set their minds] their hearts,—that which is the object of their desire, Psalm 24:4.

25–27. When tidings come of the city’s fall, verifying the prophet’s predictions and giving confirmation to all the principles which he had long declared, his mouth will be opened, he will have confidence to speak and more willing listeners before him.

26. that escapeth in that day] on that day he that is escaped shall come. The phrase “on that day” is used with considerable latitude, to indicate the period marked by any great event and following it.

cause thee … thine ears] Perhaps more general: to cause it to be heard with the ears—not the prophet’s only but also those of the exiles.

27. opened to him] Or, with him, i.e. when he comes. Cf. Ezekiel 3:26-27, Ezekiel 33:22. The last words of this verse recur to the prophet’s demeanour Ezekiel 24:16-18.