Exegetical and Hermeneutical Commentary of Ezekiel 24:27
In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I [am] the LORD.
27. opened to him ] Or, with him, i.e. when he comes. Cf. Eze 3:26-27, Eze 33:22. The last words of this verse recur to the prophet’s demeanour Eze 24:16-18.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 27. In that day shall thy mouth be opened] That is, When some one who shall have escaped from Jerusalem, having arrived among the captives, shall inform them of the destruction of the city, the temple, the royal family, and the people at large; till then he might suppress his tears and lamentations. And we find from Eze 33:21, that one did actually escape from the city, and informed the prophet and his brethren in captivity that the city was smitten.
Thus he was not only a prophet to foretell such things, but he was also a sign or portent, shadowing them out by circumstances in his own person and family; and thus the prediction, agreeing so perfectly with the event, proved that the previous information was from the Lord.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Shall thy mouth be opened, to speak freely to him that brings the news, and to the Jews afterward.
And thou shalt speak, and be no more dumb; from this prophecy for eighteen months during the siege he doth not prophesy of Israel, but of other nations.
Thou shalt be a sign; until the event, confirmed by eye-witness, shall convince the Jews, thou shalt by sign signify to them what is coming; and when it is come to pass according to thy word, they shall confess thou wert a true prophet sent of me, and they shall see that I am the Lord.
Fuente: English Annotations on the Holy Bible by Matthew Poole
In that day shall thy mouth be opened to him which is escaped,…. And shall freely converse with him about the several facts and circumstances of taking and burning the city and temple, and of the usage of the inhabitants:
and thou shalt speak, and be no more dumb; for from this time to the taking of Jerusalem, which was about eighteen months, the prophet had nothing to say to the people of the Jews, and so was dumb with respect to them; but was employed in prophesying against other nations, as the following chapters show, unto chapter thirty three, in which we have an account of the messenger that escaped to him; but after that his mouth was opened, and he prophesied to them again:
and thou shalt be a sign unto them; as they will then own and acknowledge:
and they shall own that I am the Lord; who have foretold these things, and accomplished them.
Fuente: John Gill’s Exposition of the Entire Bible
(27) Shall thy mouth be opened.The close of the chapter (Eze. 24:25-27) tells the prophet that he shall be informed of the fall of Jerusalem by an escaped fugitive. After that his mouth shall again be opened to utter his prophecies to the captives. Meantime, for almost two years (comp. Eze. 24:1 with Eze. 33:21), from the investment of the city until he heard of its fall, Ezekiel gave no prophecy to the Israelites. He had abundantly foretold the result, and now awaited the issue in silence. He has, however, recorded a considerable number of prophecies against foreign nations (Ezekiel 25-32).
Here one great division of the prophecies of Ezekiel closes. They have been hitherto occupied almost exclusively with reproofs for sin and with warnings of impending judgment upon his people. The following prophecies, as far as Ezekiel 32, are indeed of the same character, but are directed entirely against foreign nations. This collection, as noticed in the Introduction, 4, is not arranged chronologically like the rest of the book, but on the plan of putting together the prophecies against each nation. Eze. 29:17-21 is dated more than sixteen years after the fall of Jerusalem, and Ezekiel 32 about two months after the tidings of that event; all the others which are dated are before, but only a little before, the capture of Jerusalem. Most of those undated seem to be in their chronological place, except that the first of them (Ezekiel 25) was evidently after the fall of Jerusalem.
After that great judgment was made known to the prophet, there is a marked change in his utterances, and from that time his general tone is far more cheering and consolatory.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. Thou shalt speak, and be no more dumb This intimates that from this date to the time of the coming of the messenger announcing the fall of Jerusalem some three years later, Ezekiel uttered no spoken prophecies, but remained in the depths of unutterable sorrow (Eze 24:16-17; Eze 24:26; Eze 33:21-22).
Fuente: Whedon’s Commentary on the Old and New Testaments
Eze 24:27. In that day, &c. “From this time, till the time the news arrives of the city’s being taken, thou shalt not prophesy any more to thine own people. But then I will give thee a new commission, and thou shalt speak with freedom and plainness, not by signs and emblems, as thou dost at present; and they shall know that I am the Lord. Comparing the prediction with the event will convince the most obstinate, that the judgments inflicted come immediately from the Almighty.” See Lowth.
REFLECTIONS.1st, The king of Babylon was now gone forth with his army, his designs a secret, probably, to all; but God knew whither his course was bent, and what he was doing; and, the very day that Jerusalem was invested, reveals it to the prophet, and bids him write it down, probably in some public register, that when the intelligence arrived, they might be confirmed in the divine authority by which he spake; since at so vast a distance none could have conveyed the tidings, had they not come immediately from God: and hereby they might be assured of the fulfilment of all his other predictions, particularly the destruction of Jerusalem, which they still flattered themselves should not be taken. To undeceive them, though a rebellious house, God gives them,
1. A sign: a boiling pot: see Jer 1:13 filled with the best pieces of meat, with the choicest bones from the prime of the flock, and a fire continually fed, till the whole was thoroughly boiled together.
2. The explication of the sign or parable. The pot is Jerusalem, the bloody city, on which God denounces woe; the fire is God’s wrath burning fierce and constant; the choice pieces are the great men of Jerusalem with their king; the bones, their strong warriors. These together must boil till their scum rises, intimating the wrath due to their provocations; and it is not gone out, they continuing impenitent under all their sufferings. Therefore God commands, Bring it out piece by piece: none of any age, sex, or station, must be spared: let no lot fall upon it, to save any from the general destruction. Heap on wood, kindle the fire, consume the flesh; thoroughly boil it down, denoting the intenseness and continuance of the miseries which the besieged would undergo: Spice it well, or make it savoury, that the Chaldeans may greedily devour the prey; and let the bones be burnt, the men of war destroyed: then set it empty upon the coals thereof, that the brass of it may be hot and burn; the city, after the siege, being by Nebuchadrezzar’s order burnt to the ground.
3. The justice of God in this destruction of Jerusalem is manifested: it is the just reward of her crimes, so black and enormous; because she hath shed openly and lavishly the blood of innocents; and, far from desiring to conceal her guilt, on the top of the rock it stood proclaimed, as if daring divine vengeance. Probably on these eminences they sacrificed their children; therefore God heard the cry, and awaked to judgment, and in righteous retaliation will pour out their blood on the top of a rock, executing them publicly as malefactors. Their scum, their filthy ways shall be consumed, since, instead of being led to repentance by what they had suffered, and the warnings God had given them, they hardened their hearts: like a pot which boils over, their scum running over into the fire, shall add fierceness to the flames, in which they will miserably perish. With lies, with idol vanities, or the false hopes which the prophets of Judah suggested, or the alliances that she had formed, she had wearied herself, disappointed of all her expectations, yet unhumbled still, and obstinately persisting in her sins. In thy filthiness is lewdness, a fixed and rooted delight in sin, and daring avowal of it; so that all the means used were ineffectual to reclaim her. I have purged thee, and thou wast not purged; therefore since the case was desperate, she is abandoned to ruin: she shall not be purged from her filthiness any more; no methods shall be used for her recovery, but God’s fury shall rest upon her, without pity, and without repentance; according to her deeds he will recompense her in judgment, and his decree gone forth is irreversible; it shall surely come to pass. Note; (1.) Blood will cry for vengeance, and daring sinners shall one day be made a spectacle to angels and to men. (2.) They who harden their hearts against the means that God uses for their conversion, must perish without remedy. (3.) It is most just to abandon those to their own lusts, who say unto the Almighty, Depart from us. (4.) The truth of God is engaged for the punishment of sinners: unless he prove a liar, they must lie down in everlasting burnings.
2nd, By another sign, which most nearly affected the prophet, the certain ruin of Jerusalem is foretold.
1. God will suddenly take from him the wife on whom he placed his fond affections, the desire of his eyes, with a stroke. Note; (1.) Those who are joined in marriage-bonds, should delight in each other, and study mutually to render themselves every day more amiable and desirable in each other’s eyes. (2.) Death spares not the dearest relatives, and the suddenness of the stroke often renders the separation more grievous; but God’s hand seen in the visitation, should reconcile us to his will: he gave, and, when he pleases, may justly resume his own gifts.
2. Ezekiel is forbidden to shew any symptom of grief and mourning, such as were natural and usual on these melancholy occasions. His tears must neither flow, however bitter his inward anguish; nor must he make any change, as was usual in such a case, in his attire; nor eat the bread of men, such as was sent to mourners by their friends during their first pangs of sorrow, when they were supposed inattentive to the calls of nature.
3. The prophet is all obedience. He spake to the people in the morning concerning this melancholy event, and at even his prediction was verified, his wife died suddenly. The next morning he appeared as usual, without expressing one symptom of his bitter sorrow, since so the Lord had commanded him. Note; (1.) Submission to God’s will, however bitter the affliction, is not only our duty, but should be our delight. (2.) They who are put in trust with the Gospel, must shew a deadness to the world; not only to its inordinate cares, but they must also moderate their sorrows, as examples to others of humble resignation.
4. Such a behaviour in the prophet naturally excited the people’s inquiries into the cause; and, suspecting it was with a view to them, they desired to be informed of the meaning of his conduct, and he is ordered fully to explain it to them; Ezekiel is a sign unto them: as God had done to him, so would he shortly deal with them, and cause them to act in like manner. Their sanctuary, once their glory and boast, the desire of their eyes, (for though they had lost the power of godliness, they prided themselves in the temple,) the excellency of their strength, on which they placed their chief confidence, and that which their soul pitied; they could not think of its desolations without being deeply affected; it shall be profaned, given into the hands of the heathen, and utterly demolished by them; and their sons and daughters, the joy of their hearts, who were left from the pestilence and famine, shall fall by the Chaldean sword. And as Ezekiel had done, so should they do, shewing no token of grief, because so great, it would overwhelm them, and be too big for utterance: or not daring to complain, for fear of provoking their conquerors: or when all were involved in the common calamity, none would remain exempted to send the bread of mourners to their neighbours: nor could they make bare their feet, when forced to travel into a miserable captivity. Thus in silent anguish they should pine away for their iniquities, hardened in impenitence, and shut up in despair, and mourn one toward another, when they could privately meet together; not to bewail in penitence their sins, but to murmur and complain against God, and aggravate their miseries by their impatience under them. Note; (1.) Great griefs often stupify, and, finding no vent in tears, pent up they overwhelm the soul. (2.) They who mourn only for their sufferings, but not for their sins, shew their hearts to be yet hardened.
5. The event would shortly verify the prophetic word. The tidings of the dreadful catastrophe of the Jews would reach Babylon; some miserable fugitive would report how terribly Jerusalem fell; her strength broken; her armies destroyed; her riches plundered; the temple, the joy of their glory, in which they placed especial confidence, destroyed; and their sons and daughters, on whom they had set their fond affections, the desire of their eyes, massacred by the Chaldean sword. Then should the prophet’s lips be opened, to converse with the messenger of these grievous tidings, and inquire into the particulars; and though from the time of this prophesy he was dumb, spoke no more to the Jews, but turned himself to other nations; then his tongue shall be loosed again, to address them, and urge the punishments inflicted on the rebellious, according to the sign given them, as arguments for the repentance of the captives, who must know and own the truth and righteousness of God, manifested in the destruction of Jerusalem. Note; (1.) They who will not believe God’s warnings, will at last be convinced of their truth by his judgments. (2.) When men set their minds on creature-comforts, God often punishes them in destroying their idols.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER! let us for one moment place ourselves in the Prophet’s situation, and suppose for the Lord’s glory, and the instruction of his Church, such a breach was made in our domestic comforts, as this of Ezekiel’s by death: how should you or I conduct ourselves? Alas! I fear, unless a full proportioned degree of faith and grace were to accompany the bereaving providence, Ezekiel’s deportment would mortify ours. And yet, the Prophet lived under a dispensation of the Church, far less blessed with advantages than you or I are blessed with.
It is very blessed when believers can acquiesce, yea, more than acquiesce with the Lord’s appointments; and can approve, and even rejoice in them, Naked, said one of old, (and a blessed frame of mind must he have been in when he said it,) naked came I out of my mother’s womb, and naked shall I return thither: the Lord gave and the Lord hath taken away, and blessed be the name of the Lord. Precious Jesus! do thou give both to Writer and Reader, (for the gift is wholly thine to bestow,) grace for every exercise, and for every trial. And to whatever thou art pleased to call us in thy providence, give us suitable frames of mind by thy grace. May we under thy blessed teaching have always the same views of thee, and thy love towards us, whatever outward or inward circumstances may arise in, thy appointments. Lord, give us to hear thy blessed voice in every dispensation, as to thy servant the Prophet; I know the thoughts that I think towards you, saith the Lord; thoughts of peace and not of evil, to give you an expected end.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 24:27 In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I [am] the LORD.
Ver. 27. In that day shall thy mouth be opened. ] Meanwhile make use of a sacred silence, wait till a new prophecy concerning this people shall be committed unto thee, as was done Eze 33:1-33 . Till then, prophesy against foreigners, Ammonites, Tyrians, Egyptians.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
no more dumb: i.e. as regards his nation and his testimony to it. In the interval his prophecies are concerning other nations (Ezekiel chapters 25-32).
they shall know, &c. See note on Eze 6:10.
Fuente: Companion Bible Notes, Appendices and Graphics
thy: Eze 3:26, Eze 3:27, Eze 29:21, Eze 33:22, Exo 6:11, Exo 6:12, Psa 51:15, Luk 21:15, Eph 6:19
shalt be: Eze 24:24
Reciprocal: Neh 1:2 – that had escaped Jer 16:21 – I will this Eze 6:7 – and ye Eze 12:15 – General Eze 33:21 – one Dan 10:15 – I set Luk 1:20 – thou shalt
Fuente: The Treasury of Scripture Knowledge
Eze 24:27. In that day . . . be no more dumb means that the restrictions which Ezekiel had been under, explained at verse 17, will be lifted and he will be permitted to express himself according to his feelings.
Fuente: Combined Bible Commentary
When that news arrived, Ezekiel could resume speaking about Israel because the Lord would give him additional prophecies about Israel (cf. Eze 33:21 to Eze 48:35). His silence concerning Israel’s affairs during the siege of Jerusalem would have been further testimony to his sorrow.
"In Eze 24:24 he is a sign of God’s judgment and its consequences; in Eze 24:27 he is a sign of God’s grace and its consequences." [Note: R. W. Klein, Ezekiel, pp. 39-40.]
Ezekiel was to be a model for the exiles of how they should respond to the siege of Jerusalem. They should treat it as an unspeakable tragedy. Ezekiel’s example would teach the exilic community that Yahweh really was God.
"This is a pivotal chapter in the development of the book. Till now Ezekiel has variously proclaimed the Lord’s coming judgment on Jerusalem and Judah. He has systematically answered each argument against the impending judgment. Nothing remained except for the enactment of that discipline recorded in this chapter. The beginning of Babylonia’s siege of Jerusalem was described. Then Ezekiel prophesied against the foreign nations who had abused Judah and mocked her during her judgments (Eze 25:1 to Eze 33:20). These foreign nations would be judged for their wicked attitude and actions toward Judah. However, the hope of future restoration and blessing would be promised to Judah." [Note: Alexander, "Ezekiel," p. 859.]