Historical chapter commentary
Verse 1. Month; Jan. 30, A. 3414. Usher.—Ezechiel was then in Mesopotamia, when the news of the siege commencing on that very day, should arrive; it would make a great impression upon the people, so that they would have confidence in him, ( Calmet.) as the certainty of the prediction would appear. 4 Kennicott. 25:1. Worthington.
Verse 2. Pot, to denote Jerusalem: the flesh boiled and consumed in the fire with the bones, would shew the future dismal condition of its chiefs and inhabitants. Bible.—The hardened Jews turned such things to ridicule. Calmet. 11:3.
Verse 4. Choice. Hebrew “the choice of the bones,” or the finest pieces separated from the bones, as the Septuagint and the sequel seem to require. Calmet.—The bones might serve to burn. verse 5. Bible. See Saint Jerome Vat. and so forth Calmet.
Verse 5. The, and so forth Lit. “its boiling has grown hot;” the citizens suffer terribly.—Bones. Hebrew hatsamim, ( Bible.) may denote the more solid meat.
Verse 6. Rust: the inveterate malice of the city. verse 12.—Upon it. Hurl the pieces of meat out of the pot, without any choice. Calmet.—All the people shall feel my indignation, the rich as well as the poor. verse 13. Bible.
Verse 7. She hath. Septuagint “I have let it corrupt upon. I have not,” and so forth (verse 8. Bible.) as if God spoke. The Jews had committed murder without fear. They had naturally a horror for blood, and the law ordered even that of beasts to be covered. Leviticus 17:13. Now innocent blood cries for vengeance. Genesis 4:10. The punishment shall be as visible as the crime. verse 8.
Verse 10. And the. Hebrew “put in the seasoning and the bones,” and so forth
Verse 13. Thy. Hebrew “In thy crime there is design,” or malice. This rendered the Jews so hateful ( Calmet.) and irreclaimable. Bible.—God had given them abundant instructions ( Calmet.) and graces; but all was contemned. Bible.—When the fire of tribulation does not amend sinners, they are sentenced to hell fire. Worthington.
Verse 16. Stroke; pestilence, or sudden death. This would make the loss of a dear wife still more afflicting. Yet such distress will fall upon the whole nation, ( Calmet.) and misery shall increase so much, that a private loss will be almost forgotten. Bible.—Curæ leves loquuntur, graviores silent. Sen. Troad.—When a loss is foreseen, it is more easily borne. Private calamities sink in public ones. Worthington.
Verse 17. Silence, for such manifold calamities, if thou canst screen thyself from the enemy, who will otherwise take offence, as he has brought them on. Bible.—Dead. Priests were allowed to mourn only for father or mother, and their unmarried brothers and sisters. Leviticus 21:1. Ezechiel (44:25) adds, Son and daughter. Many think the wife must also be understood, as she is nearer than a brother. The reasons for these prohibitions did not then subsist, as no sacrifice could be offered in Chaldea; and therefore God here specifies what the prophet was not to do, ( Calmet.) though lawful on other occasions. Sanct.—Tire. Lit. “crown,” bandage, ( Calmet.) or parchment, on which parts of the law were written. Septuagint “Let (Rom. ed. adds, not) the hair of thy head be curled (or ruffed; συμπεπλεγμενον) upon thee.” Bible.—It was usually cut in mourning. Saint Jerome—Feet. They were bare, at funerals, and in times of sorrow. 2 Kennicott. 15:30.—Face, like David. Hebrew “the upper lip,” which mourners and lepers covered. Leviticus 13:45. Calmet.—Mourners. Feasts were prepared by the relations, (Jos. Bel. ii. 1.) and friends sent some food, but no delicacies, to those who mourned. Leviticus 5:9.
Verse 21. Profane, or esteem it no more, ( Bible.) but abandon it to the Gentiles. Calmet.—Feareth to lose; or on which it rests. verse 25. Bible.
Verse 27. No more, if thou darest to speak before the Chaldeans. verse 17. Reserve thy tears and lamentations for that time. Calmet.