Ezekiel 25:1
The word of the LORD came again to me, saying,
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
Ezekiel 25:1-2. The word of the Lord came again unto me — Though Ezekiel had finished his testimony with respect to the destruction of Jerusalem, he must not be silent; there were divers nations bordering upon the land of Israel which he must prophesy against, as Isaiah and Jeremiah had done before him; and must proclaim God’s controversy with them, chiefly because of the injuries and indignities which they had done to the people of God in the day of their calamity. God’s resenting thus the injurious conduct of these nations toward his Israel, was an encouragement to Israel to believe, that though he had dealt thus severely with them, yet he had not cast them finally off, but would hereafter own them and plead their cause. The chronological order of these prophecies is after Ezekiel 33:21, &c., at a time when, not only the taking of Jerusalem was known, but also the conduct which the surrounding nations pursued, in consequence of that event. Song of Solomon of man, set thy face against the Ammonites — “Look thou toward the coast of the Ammonites, and in this posture prophesy against them.” — Bishop Hall. Ezekiel was now a captive in Chaldea, and had been so many years, and knew little, except by supernatural revelation, even of the state of his own nation, and much less of the nations around it; but God tells him both what they were doing, and what he was about to do with them. And thus, by the spirit of prophecy, he is enabled to speak as pertinently to their case as if he had been among them.25:1-7. It is wicked to be glad at the calamities of any, especially of God's people; it is a sin for which he will surely reckon. God will make it appear that he is the God of Israel, though he suffers them for a time to be captives in Babylon. It is better to know Him, and to be poor, than to be rich and ignorant of him.It was a distinct part of scriptural prophecy to address pagan nations. In Isaiah Isa. 13-19, Jeremiah Jer. 46-51, and here Ezekiel 25-32, one section is specially devoted to a collection of such prophecies. Every such prediction had the general purpose of exhibiting the conflict ever waging between the servants of God and the powers of the world, the struggle in which the Church of Christ has still to wrestle against her foes Ephesians 6:12, but in which she will surely prevail.

It was a distinct part of scriptural prophecy to address pagan nations. In Isaiah Isa. 13-19, Jeremiah Jer. 46-51, and here Ezekiel 25-32, one section is specially devoted to a collection of such prophecies. Every such prediction had the general purpose of exhibiting the conflict ever waging between the servants of God and the powers of the world, the struggle in which the Church of Christ has still to wrestle against her foes Ephesians 6:12, but in which she will surely prevail.

This series of prophecies, with one exception, was delivered at the time of the fall of Jerusalem; some shortly before, and some shortly after, the capture of the city. They were collected together to illustrate their original purpose of warning the nations not to exult in their neighbor's fall. Seven nations are addressed, which have had most contact with the children of Israel - on their eastern borders Moab and Ammon, to the south, Edom, on the south-west Philistia, northward Tyre (the merchant city) and the more ancient Sidon, and lastly Egypt, alternately the scourge and the false stay of the chosen people. The number "seven" is symbolic of completeness. "Seven" prophecies against Egypt the chief of "seven" nations, denote the completeness of the overthrow of the pagan power, the antagonist of the kingdom of God. While other prophets hold out to these pagan nations some prospect of future mercy (e. g., Isaiah 16:14; Jeremiah 49:6, Jeremiah 49:11), Ezekiel speaks of their complete ruin. He was contemplating "national" ruin. In the case of Jerusalem there would be national restoration, but in the case of the pagan no such recovery. The "national" ruin was irretrievable; the remnant to whom the other prophets hold out hopes of mercy were to find it as individuals gathered into God's Church, not as nations to be again set up. Ezekiel does not, like other prophets, prophesy against Babylon; it was his mission to show that for the moment, Babylon was the righteous instrument of the divine wrath, doing God's work in punishing His foes. In prophesying against foreign nations, Ezekiel often adopts the language of those who preceded him.

In Ezekiel 25, the four nations most closely connected with one another by geographical position and by contact, are addressed in a few brief sentences concluding with the same refrain - "Ye shall know that I am the Lord" (e. g. Ezekiel 25:5). This prophecy was delivered immediately after the capture of the city by Nebuchadnezzar, and so is later, in point of time, than some of the prophecies that follow it.

The Ammonites were inveterate foes of the descendants of Abraham.


Eze 25:1-17. Appropriately in the Interval of Silence as to the Jews in the Eight Chapters, (Twenty-fifth through Thirty-second) Ezekiel Denounces Judgments on the Heathen World Kingdoms.

If Israel was not spared, much less the heathen utterly corrupt, and having no mixture of truth, such as Israel in its worst state possessed (1Pe 4:17, 18). Their ruin was to be utter: Israel's but temporary (Jer 46:28). The nations denounced are seven, the perfect number; implying that God's judgments would visit, not merely these, but the whole round of the heathen foes of God. Babylon is excepted, because she is now for the present viewed as the rod of God's retributive justice, a view too much then lost sight of by those who fretted against her universal supremacy.God’s vengeance upon the Ammonites, Ezekiel 25:1-7, upon Moab and Seir, Ezekiel 25:7-11, upon Edom, Ezekiel 25:12-14, and upon the Philistines, for their declared malevolence to the Jews, Ezekiel 25:15-17.

Though he had order no more yet awhile to prophesy against the Jews, he was to be dumb as to them, yet he hath commission to foretell sad tidings to other nations round about the Jews.

The word of the Lord came unto me,.... After he had done prophesying to the Jews, he is bid to prophesy against the Gentiles, the nations that lay nearest the Jews:

saying; as follows:

The word of the LORD came again unto me, saying,
1–7. Prophecy against Ammon

The name of this people is usually the children of Ammon (Beni Ammon). This is the name both of the people and the country (in the latter case construed as fem. Ezekiel 25:3; Ezekiel 25:10). Ammon was recognised by Israel as a distant member of the same family with themselves (Genesis 19:38). At an early period the people was settled on the E. of the Jordan, between the Arnon and the Jabbok (Jdg 11:13), but before the Exodus they had been dispossessed of this territory by Amorites from the W. of the Jordan, and pushed eastward towards the desert (Numbers 21:21), though they could not forget their ancient claims to their former seat, even when Israel had wrested it from the Amorites (Jdg 11:19; cf. Joshua 13:25). The relations of Ammon to Israel were for the most part unfriendly. In the times of the Judges they harassed the tribes E. of the Jordan, and were crushed by Jephthah (Judges 10-11). Saul signalised his early reign by defeating their king, who had laid siege to Jabesh in Gilead (1 Samuel 11). Owing to the affront offered to his ambassadors David invaded the country and took cruel vengeance on the inhabitants (2 Samuel 10:1; 2 Samuel 11:14; 2 Samuel 12:26). The Ammonites continued when opportunity offered to carry on a savage warfare with the tribes across the Jordan (Amos 1:13); and when these were carried away by the Assyrians they naturally in company with Moab seized the depopulated country (Jeremiah 49:1; Zephaniah 2:8). During the struggle of Judah with Babylon they shewed the old mischievous animosity (2 Kings 24:2), and after the fall of the city the treacherous murder of Gedaliah the Babylonian governor by Ishmael was instigated by their king (Jeremiah 40:14). After the Return Ammonites are again found obstructing the pious aspirations of the restored community (Nehemiah 4:3; cf. Nehemiah 2:10; cf. Nehemiah 2:19), and true to their old instincts they appear on the side of the Syrians in the Maccabean war of independence (1Ma 5:6).The Sign of Silent Sorrow Concerning the Destruction of Jerusalem

Ezekiel 24:14. And the word of Jehovah came to me, saying, Ezekiel 24:16. Son of man, behold, I take from thee thine eyes' delight by a stroke, and thou shalt not mourn nor weep, and no tear shall come from thee. Ezekiel 24:17. Sigh in silence; lamentation for the dead thou shalt not make; bind thy head-attire upon thee, and put thy shoes upon thy feet, and do not cover thy beard, and eat not the bread of men. Ezekiel 24:18. And I spake to the people in the morning, and in the evening my wife died, and I did in the morning as I was commanded. Ezekiel 24:19. Then the people said to me, Wilt thou not show us what this signifies to us that thou doest so? Ezekiel 24:20. And I said to them, The word of Jehovah has come to me, saying, Ezekiel 24:21. Say to the house of Israel, Thus saith the Lord Jehovah, Behold, I will profane my sanctuary, the pride of your strength, the delight of your eyes, and the desire of your soul; and your sons and your daughters, whom ye have left, will fall by the sword. Ezekiel 24:22. Then will ye do as I have done, ye will not cover the beard, nor eat the bread of men; Ezekiel 24:23. And ye will have your head-attired upon your heads, and your shoes upon your feet; ye will not mourn nor weep, but will pine away in your iniquity, and sigh one towards another. Ezekiel 24:24. Thus will Ezekiel be a sign to you; as he hath done will ye do; when it cometh, ye will know that I the Lord am Jehovah. - From the statements in Ezekiel 24:18, to the effect that the prophet spoke to the people in the morning, and then in the evening his wife died, and then again in the (following) morning, according to the command of God, he manifested no grief, and in answer to the inquiry of the people explained to them the meaning of what he did, it is evident that the word of God contained in this section came to him on the same day as the preceding one, namely, on the day of the blockade of Jerusalem; for what he said to the people on the morning of this day (Ezekiel 24:18) is the prophecy contained in Ezekiel 24:3-14. Immediately after He had made this revelation to him, God also announced to him the approaching death of his wife, together with the significance which this event would have to the people generally. The delight of the eyes (Ezekiel 24:16) is his wife (Ezekiel 24:18) בּמגּפה by a stroke, i.e., by a sudden death inflicted by God (vid., Numbers 14:37; Numbers 17:13). On the occurrence of her death, he is neither to allow of any loud lamentings, nor to manifest any sign of grief, but simply to sigh in silence. מתים אבל does not stand for אבל מתים, but the words are both accusatives. The literal rendering would be: the dead shalt thou not make an object of mourning, i.e., thou shalt not have any mourning for the dead, as Storr (observv. p. 19) has correctly explained the words. On occasions of mourning it was customary to uncover the head and strew ashes upon it (Isaiah 61:3), to go barefoot (2 Samuel 15:30; Isaiah 20:2), and to cover the beard, that is to say, the lower part of the face as far as the nose (Micah 3:7). Ezekiel is not to do any of these things, but to arrange his head-attire (פּאר, the head-attire generally, or turban, vid., Ezekiel 24:23 and Isaiah 61:3, and not specially that of the priests, which is called פּארי in Exodus 39:28), and to put on his shoes, and also to eat no mourning bread. לחם אנשׁים does not mean panis miseroroum, cibus lugentium, in which case אנשׁים would be equivalent to אנשׁים, but bread of men, i.e., of the people, that is to say, according to the context, bread which the people were accustomed to send to the house of mourning in cases of death, to manifest their sympathy and to console and refresh the mourners - a custom which gave rise in the course of time to that of formal funeral meals. These are not mentioned in the Old Testament; but the sending of bread or food to the house of mourning is clearly referred to in Deuteronomy 26:14; Hosea 9:4, and Jeremiah 16:7 (see also 2 Samuel 3:35). - When Ezekiel thus abstained from all lamentation and outward sign of mourning on the death of his dearest one, the people conjectured that such striking conduct must have some significance, and asked him what it was that he intended to show thereby. He then announced to them the word of God (Ezekiel 24:20-24). As his dearest one, his wife, had been taken from him, so should it dearest object, the holy temple, be taken from the nation by destruction, and their children by the sword. When this occurred, then would they act as he was doing now; they would not mourn and weep, but simply in their gloomy sorrow sigh in silence on account of their sins, and groan one toward another.

The profanation (חלּל) of the sanctuary is effected through its destruction (cf. Ezekiel 7:24). To show the magnitude of the loss, the worth of the temple in the eyes of the nation is dwelt upon in the following clauses. גּאון עזּכם is taken from Leviticus 26:19. The temple is called the pride of your strength, because Israel based its might and strength upon it as the scene of the gracious presence of God, living in the hope that the Lord would not give up His sanctuary to the heathen to be destroyed, but would defend the temple, and therewith Jerusalem and its inhabitants also (cf. Jeremiah 7:4). מהמל נפשׁכם , the desire or longing of the soul (from המל, in Arabic, desiderio ferri ad aliquam rem). The sons and daughters of the people are the relatives and countrymen whom the exiles had been obliged to leave behind in Canaan. - The explanation of this lamentation and mourning on account of the destruction of the sanctuary and death of their relations, is to be found in the antithesis: 'וּנמקּתם בעו, ye will pine or languish away in your iniquities (compare Ezekiel 4:17 and Leviticus 26:39). Consequently we have not to imagine either "stolid indifference" (Eichhorn and Hitzig), or "stolid impenitence" (Ewald), but overwhelming grief, for which there were no tears, no lamentation, but only deep inward sighing on account of the sins which had occasioned so terrible a calamity. נהם, lit., to utter a deep growl, like the bears (Isaiah 59:11); here to sigh or utter a deep groan. "One toward another," i.e., manifesting the grief to one another by deep sighs; not "full of murmuring and seeking the sin which occasioned the calamity in others rather than in themselves," as Hitzig supposes. The latter exposition is entirely at variance with the context. This grief, which consumes the bodily strength, leads to a clear perception of the sin, and also to true repentance, and through penitence and atonement to regeneration and newness of life. And thus will they attain to a knowledge of the Lord through the catastrophe which bursts upon them (cf. Leviticus 26:40.). For מופת, a sign, see the comm. on Exodus 4:21.

Ezekiel 25:1 Interlinear
Ezekiel 25:1 Parallel Texts

Ezekiel 25:1 NIV
Ezekiel 25:1 NLT
Ezekiel 25:1 ESV
Ezekiel 25:1 NASB
Ezekiel 25:1 KJV

Ezekiel 25:1 Bible Apps
Ezekiel 25:1 Parallel
Ezekiel 25:1 Biblia Paralela
Ezekiel 25:1 Chinese Bible
Ezekiel 25:1 French Bible
Ezekiel 25:1 German Bible

Bible Hub

Ezekiel 24:27
Top of Page
Top of Page