24:1-5 – The siege begins. The exact date (January 5, 587BC according to Daniel Block NICOT I:772-774) is given in order to verify that indeed the word of the LORD declared what happened before it could be verified. Note the emphasis on the date in the second verse. The siege would be finished within 18 months. The LORD addresses those in Jerusalem as “this rebellious house”, but who is Ezekiel speaking to when he proclaims this message? Why does the LORD give a “parable”? Jerusalem is the cooking pot and the inhabitants are the “choice pieces” of meat for cooking. This could actually have been initially taken in a positive way by Israel if not for the following explanation.
24:6-8 – The “choice” portions ruin the pot. It is the blood which has been shed and treated contemptibly that Israel is charged with ruinous judgment (note the commands about “blood” in Lev. 17:10-16 and the failure to “cover it” in Deut. 12:16, 24; 15:23; and Job 16:18).
24:9-14 – The explanation of the parable is that the LORD will cook (judge by the suffering through the siege by Babylon) the inhabitants of Jerusalem and they will be completely cleansed from the pot (city) because of their rebelliousness and lewdness. It is guaranteed to be accomplished by the LORD. Why would He not have pity or relent? Will He really have no pity or relent?
24:15-18 – The love of Ezekiel’s life is taken and he is not allowed to publicly mourn. Why would the LORD take the life of Ezekiel’s wife and what purpose might be served by refusing him the comfort of the normal public mourning process? (cf. 1 Cor. 7:29-31)
24:19-27 – The death and mourning of Ezekiel’s wife serves as a sign to Israel in exile. They will lose the love of their eyes (the LORD’s Temple and their children) and will not be allowed the normal rites of public mourning because all of this happens as a result of sin’s judgment. What is the intended result? When the news finally reaches the exiles that Jerusalem has fallen suddenly Ezekiel will be freed to speak (Eze. 3:26-27).
The oracles which follow in the next chapters until the thirty-third are against the nations surrounding Israel that persecuted and joyfully benefited from Israel’s judgment. Daniel Block (NICOT II:5) notes that the order of the nations mentioned (with the exception of the closing messages concerning Egypt): Bene-Ammon, Moab, Edom, Philistia, Tyre and Sidon are listed in clockwise order from the north east of Israel to the north west. Iain Duguid succinctly writes concerning the shift to judgment of the surrounding nations that “Judgment may begin with the house of God, but it doesn’t end there” (NIVAC 325).
25:1-7 – The prophecy against Ammon. Who were the people of Ammon? (A son of Lot born by his daughter in Gen. 19:36-38; Deut. 2:19; Judges 10-12; 1 Sam. 11:10-11; 14:47; 2 Sam. 8:11-12; 10) Why was Ammon to be judged? Who would conquer them and what would become of their territories? What was the goal of the judgment of Ammon?
25:8-11 – The prophecy against Moab. Who were the people of Moab? (Another son of Lot born by his other daughter in Gen. 19:36-38; they enticed Israel to sin after several failed attempts to have Balaam curse Israel in Numbers 21-24; Judges 3:12-30; Ruth 1-4; 2 Kings 1:1; 3:4-27) Why was Moab to be judged? Who would conquer them and what would become of them? What was the goal of the judgment of Moab?
25:12-14 – The prophecy against Edom. Who were the people of Edom? (Gen. 25:30; 36:1-43; Num. 20:14-23; 1 Sam. 14:47; 2 Sam. 8:11-14; 1 Kings 11:14-16; 2 Kings 3:1-27; 8:20-22) Why was Edom judged? (cf. Obadiah) Who would conquer them and what would become of them? What was the goal of the judgment of Edom?
25:15-17 – The prophecy against Philistia. Who were the people of Philistia? (Gen. 10:14; 21:34; 26:1-18; Judges 3:3-4, 31; 10:6-7; 13-16; and the continual struggles against them in 1-2 Samuel) Why were the Philistines judged? Who would conquer them and what would become of them? What was the goal of the judgment of Philistia?