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Selected Verse: Ezekiel 24:3 - King James

Verse	Translation	Text
Eze 24:3	King James	And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord GOD; Set on a pot, set it on, and also pour water into it:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
pot--caldron. Alluding to the self-confident proverb used among the people, Eze 11:3 (see on Eze 11:3), "This city is the caldron and we be the flesh"; your proverb shall prove awfully true, but in a different sense from what you intend. So far from the city proving an iron, caldron-like defense from the fire, it shall be as a caldron set on the fire, and the people as so many pieces of meat subjected to boiling heat. See Jer 1:13.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

pot--caldron. Alluding to the self-confident proverb used among the people, Eze 11:3 (see on Eze 11:3), "This city is the caldron and we be the flesh"; your proverb shall prove awfully true, but in a different sense from what you intend. So far from the city proving an iron, caldron-like defense from the fire, it shall be as a caldron set on the fire, and the people as so many pieces of meat subjected to boiling heat. See Jer 1:13.

Notes on the Bible, by Albert Barnes, [1834]
A pot - Or, the caldron; with reference to Eze 11:3. The prophet indicates by the figure utter destruction. The caldron is the city, the fire is the surrounding army, the flesh and bones are the inhabitants shut in within the walls.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Parable of the Pot with the Boiling Pieces Eze 24:3. And relate a parable to the rebellious house, and say to them, Thus saith the Lord Jehovah, Set on the pot, set on and also pour water into it. Eze 24:4. Gather its pieces of flesh into it, all the good pieces, haunch and shoulder, fill it with choice bones. Eze 24:5. Take the choice of the flock, and also a pile of wood underneath for the bones; make it boil well, also cook its bones therein. Eze 24:6. Therefore, thus saith the Lord Jehovah, Woe! O city of murders! O pot in which is rust, and whose rust doth not depart from it; piece by piece fetch it out, the lot hath not fallen upon it. Eze 24:7. For her blood is in the midst of her; she hath placed it upon the naked rock; she hath not poured it upon the ground, that they might cover it with dust. Eze 24:8. To bring up fury, to take vengeance, I have made her blood come upon the naked rock, that it might not be covered. Eze 24:9. Therefore thus saith the Lord Jehovah, Woe to the city of murders! I also will make the pile of wood great. Eze 24:10. Heap up the wood, stir the fire, do the flesh thoroughly, make the broth boil, that the bones may also be cooked away. Eze 24:11. And set it empty upon the coals thereof, that its brass may become hot and glowing, that the uncleanness thereof may melt within it, its rust pass away. Eze 24:12. He hath exhausted the pains, and her great rust doth not go from her; into the fire with her rust! Eze 24:13. In thine uncleanness is abomination; because I have cleansed thee, and thou hast not become clean, thou wilt no more become clean from thy uncleanness, till I quiet my fury upon thee. Eze 24:14. I Jehovah have spoken it; it cometh, and I will do it; I will not cease, nor spare, nor let it repent me. According to thy ways, and according to thy deeds, shall they judge thee, is the saying of the Lord Jehovah. The contents of these verses are called משׁל, a proverb or parable; and Ezekiel is to communicate them to the refractory generation. It follows from this that the ensuing act, which the prophet is commanded to perform, is not to be regarded as a symbolical act which he really carried out, but that the act forms the substance of the mâshâl, in other words, belongs to the parable itself. Consequently the interpretation of the parable in vv. 10ff. is clothed in the form of a thing actually done. The pot with the pieces of flesh and the bones, which are to be boiled in it and boiled away, represents Jerusalem with its inhabitants. The fire, with which they are boiled, is the fire of war, and the setting of the pot upon the fire is the commencement of the siege, by which the population of the city is to be boiled away like the flesh and bones in a pot. שׁפת is used, as in Kg2 4:38, to signify the setting of a pot by or upon the fire. 'אסף וגו: put in its pieces all together. נתחיה, its pieces of flesh, i.e., the pieces belonging to the cooking-pot. These are defined still more minutely as the best of the pieces of flesh, and of these the thigh (haunch) and shoulder are mentioned as the most important pieces, to which the choicest of the bones are to be added. This is rendered still more emphatic by the further instruction to take the choice of the flock in addition to these. The choicest pieces of flesh and the pieces of bone denote the strongest and ablest portion of the population of the city. To boil these pieces away, more especially the bones, a large fire is requisite. This is indicated by the words, "and also a pile of wood underneath for the bones." דּוּר in Eze 24:5, for which מדוּרה is substituted in Eze 24:9, signifies a pile of wood, and occurs in this sense in Isa 30:33, from דּוּר, to lay round, to arrange, pile up. דּוּר cannot mean a heap of bones, on account of the article, but simply a pile of wood for the (previously mentioned) bones, namely, for the purpose of boiling them away. If we pay attention to the article, we shall see that the supposition that Ezekiel was to place a heap of bones under the pot, and the alteration proposed by Bצttcher, Ewald, and Hitzig of העצמים into `eeעצים צים, are alike untenable. Even if דּוּר in itself does not mean a pile of wood, but simply strues, an irregular heap, the fact that it is wood which is piled up is apparent enough from the context. If העצמים had grown out of עצים through a corruption of the text, under the influence of the preceding עצמים, it would not have had an article prefixed. Hitzig also proposes to alter רתחיה into נתחיה, though without any necessity. The fact that רתחים does not occur again proves nothing at all. The noun is added to the verb to intensify its force, and is plurale tant. in the sense of boiling. גּם־בּשׁלוּ וגו' is dependent upon the previous clause גּם taking the place of the copulative ו. בּשׁל, to be cooked, thoroughly done, see the comm. on Exo 12:9. In Eze 24:6-8 the interpretation of the parable is given, and that in two trains of thought introduced by לכן (Eze 24:6 and Eze 24:9). The reason for commencing with לכן, therefore, may be found in the fact that in the parable contained in Eze 24:3., or more correctly in the blockade of Jerusalem, which furnished the occasion for the parable, the judgment about to burst upon Jerusalem is plainly indicated. The train of thought is the following: - Because the judgment upon Jerusalem is now about to commence, therefore woe to her, for her blood-guiltiness is so great that she must be destroyed. But the punishment answering to the magnitude of the guilt is so distributed in the two strophes, Eze 24:6-8 and Eze 24:9-13, that the first strophe treats of the punishment of the inhabitants of Jerusalem; the second, of the punishment of the city itself. To account for the latter feature, there is a circumstance introduced which is not mentioned in the parable itself, namely, the rust upon the pot, and the figure of the pot is thereby appropriately extended. Moreover, in the explanation of the parable the figure and the fact pass repeatedly the one into the other. Because Jerusalem is a city of murders, it resembles a pot on which there are spots of rust that cannot be removed. Eze 24:6 is difficult, and has been expounded in various ways. The ל before the twofold נתחיה is, no doubt, to be taken distributively: according to its several pieces, i.e., piece by piece, bring it out. But the suffix attached to הוציאהּ cannot be taken as referring to סיר, as Kliefoth proposes, for this does not yield a suitable meaning. One would not say: bring out the pot by its pieces of flesh, when nothing more is meant than the bringing of the pieces of flesh out of the pot. And this difficulty is not removed by giving to הוציא the meaning to reach hither. For, apart from the fact that there is nothing in the usage of the language to sustain the meaning, reach it hither for the purpose of setting it upon the fire, one would not say: reach hither the pot according to its several pieces of flesh, piece by piece, when all that was meant was, bring hither the pot filled with pieces of flesh. The suffix to הוציאהּ refers to the city (עיר), i.e., to its population, "to which the blood-guiltiness really adhered, and not to its collection of houses" (Hitzig). It is only in appearance also that the suffix to נתחיה refers to the pot; actually it refers to the city, i.e., to the whole of its population, the different individuals in which are the separate pieces of flesh. The meaning of the instructions therefore is by no means doubtful: the whole of the population to be found in Jerusalem is to be brought out, and that without any exception, inasmuch as the lot, which would fall upon one and not upon another, will not be cast upon her. There is no necessity to seek for any causal connection between the reference to the rust upon the pot and the bringing out of the pieces of flesh that are cooking within it, and to take the words as signifying that all the pieces, which had been rendered useless by the rust upon the pot, were to be taken out and thrown away (Hvernick); but through the allusion to the rust the interpretation already passes beyond the limits of the figure. The pieces of the flesh are to be brought out, after they have been thoroughly boiled, to empty the pot, that it may then be set upon the fire again, to burn out the rust adhering to it (Eze 24:11). There is no force in Kliefoth's objection, that this exposition does not agree with the context, inasmuch as, "according to the last clause of Eze 24:5 and Eze 24:10 and Eze 24:11, the pieces of flesh and even the bones are not to be taken out, but to be boiled away by a strong fire; and the pot is to become empty not by the fact that the pieces of flesh are taken out and thrown away, but by the pieces being thoroughly boiled away, first to broth and then to nothing." For "boiling away to nothing" is not found in the text, but simply that even the bones are to be thoroughly done, so as to turn into the softness of jelly. - So far as the fact is concerned, we cannot follow the majority of commentators, who suppose that the reference is simply to the carrying away of the inhabitants into exile. Bringing the pieces of flesh out of the pot, denotes the sweeping away of the inhabitants from the city, whether by death (vid., Eze 11:7) or by their being carried away captive. The city is to be emptied of men in consequence of its being blockaded by the king of Babylon. The reason of this is given in Eze 24:7 and Eze 24:8, where the guilt of Jerusalem is depicted. The city has shed blood, which is not covered with earth, but has been left uncovered, like blood poured out upon a hard rock, which the stone cannot absorb, and which cries to God for vengeance, because it is uncovered (cf. Gen 4:10; Job 16:18; and Isa 26:21). The thought is this: she has sinned in an insolent and shameless manner, and has done nothing to cover her sin, has shown no sign of repentance or atonement, by which she might have got rid of her sin. This has all been ordered by God. He has caused the blood that was shed to fall upon a bare rock, that it might lie uncovered, and He might be able to execute vengeance for the crime. The second turn in the address (Eze 24:9) commences in just the same manner as the first in Eze 24:6, and proceeds with a further picture of the execution of punishment. To avenge the guilt, God will make the pile of wood large, and stir up a fierce fire. The development of this thought is given in Eze 24:10 in the form of a command addressed to the prophet, to put much wood underneath, and to kindle a fire, so that both flesh and bones may boil away. התם, from תּמם, to finish, complete; with בּשׂר, to cook thoroughly. There are differences of opinion as to the true meaning of הרקח ; but the rendering sometimes given to רקח, namely, to spice, is at all events unsuitable, and cannot be sustained by the usage of the language. It is true that in Exo 30:25. the verb רקח is used for the preparation of the anointing oil, but it is not the mixing of the different ingredients that is referred to, but in all probability the thorough boiling of the spices, for the purpose of extracting their essence, so that "thorough boiling" is no doubt the true meaning of the word. In Job 41:23 (31), מרקחה is the boiling unguent-pot. יחרוּ is a cohortative Hiphil, from חרר, to become red-hot, to be consumed. - Eze 24:11. When the flesh and bones have thus been thoroughly boiled, the pot is to be placed upon the coals empty, that the rust upon it may be burned away by the heat. The emptying of the pot or kettle by pouring out the flesh, which has been boiled to broth, is passed over as self-evident. The uncleanness of the pot is the rust upon it. תּתּם is an Aramaean form for תּתּם = תּתּם. Michaelis has given the true explanation of the words: "civibus caesis etiam urbs consumetur" (when the inhabitants are slain, the city itself will be destroyed). (Note: Hitzig discovers a Hysteronproteron in this description, because the cleaning of the pot ought to have preceded the cooking of the flesh in it, and not to have come afterwards, and also because, so far as the actual fact is concerned, the rust of sin adhered to the people of the city, and not to the city itself as a collection of houses. But neither of these objections is sufficient to prove what Hitzig wants to establish, namely, that the untenable character of the description shows that it is not really a prophecy; nor is there any force in them. It is true that if one intended to boil flesh in a pot for the purpose if eating, the first thing to be done would be to clean the pot itself. But this is not the object in the present instance. The flesh was simply to be thoroughly boiled, that it might be destroyed and thrown away, and there was no necessity to clean the pot for this purpose. And so far as the second objection is concerned, the defilement of sin does no doubt adhere to man, though not, as Hitzig assumes, to man alone. According to the Old Testament view, it extends to things as well (vid., Lev 18:25; Lev 27:28). Thus leprosy, for example, did not pollute men only, but clothes and houses also. And for the same reason judgments were not restricted to men, but also fell upon cities and lands.) In Eze 24:12. the reason is given, which rendered it necessary to inflict this exterminating judgment. In Eze 24:12 the address still keeps to the figure, but in Eze 24:13 it passes over to the actual fact. It (the pot) has exhausted the pains (תּאנים, ἁπ λεγ.., namely, as Eze 24:13 clearly shows, the pains, or wearisome exertions, to make it clean by milder means, and not (as Hitzig erroneously infers from the following clause) to eat away the rust by such extreme heat. הלאת, third pers. Hiphil of לאה fo lih, is the earlier form, which fell into almost entire disuse in later times (vid., Ges. 75, Anm. 1). The last words of Eze 24:11, I agree with Hitzig, Hvernick, and others, in taking as an exclamation. Because the pot has exhausted all the efforts made to cleanse it, its rust is to go into the fire. In Eze 24:13 Jerusalem is addressed, and זמּה is not a genitive belonging to בּטמאתך, "on account of thy licentious uncleanness" (Ewald and Hitzig), but a predicate, "in thine uncleanness is (there lies) זמּה, i.e., an abomination deserving of death" (see Lev 18:17 and Lev 20:14, where the fleshly sins, which are designated as zimmâh, are ordered to be punished with death). The cleansings which God had attempted, but without Jerusalem becoming clean, consisted in the endeavour, which preceded the Chaldean judgment of destruction, to convert the people from their sinful ways, partly by threats and promises communicated through the prophets (vid., Ch2 36:15), and partly by means of chastisements. For הניח חמה, see Eze 5:13. In Eze 24:14 there is a summary of the whole, which brings the threat to a close.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Parable of the Pot with the Boiling Pieces

Eze 24:3. And relate a parable to the rebellious house, and say to them, Thus saith the Lord Jehovah, Set on the pot, set on and also pour water into it. Eze 24:4. Gather its pieces of flesh into it, all the good pieces, haunch and shoulder, fill it with choice bones. Eze 24:5. Take the choice of the flock, and also a pile of wood underneath for the bones; make it boil well, also cook its bones therein. Eze 24:6. Therefore, thus saith the Lord Jehovah, Woe! O city of murders! O pot in which is rust, and whose rust doth not depart from it; piece by piece fetch it out, the lot hath not fallen upon it. Eze 24:7. For her blood is in the midst of her; she hath placed it upon the naked rock; she hath not poured it upon the ground, that they might cover it with dust. Eze 24:8. To bring up fury, to take vengeance, I have made her blood come upon the naked rock, that it might not be covered. Eze 24:9. Therefore thus saith the Lord Jehovah, Woe to the city of murders! I also will make the pile of wood great. Eze 24:10. Heap up the wood, stir the fire, do the flesh thoroughly, make the broth boil, that the bones may also be cooked away. Eze 24:11. And set it empty upon the coals thereof, that its brass may become hot and glowing, that the uncleanness thereof may melt within it, its rust pass away. Eze 24:12. He hath exhausted the pains, and her great rust doth not go from her; into the fire with her rust! Eze 24:13. In thine uncleanness is abomination; because I have cleansed thee, and thou hast not become clean, thou wilt no more become clean from thy uncleanness, till I quiet my fury upon thee. Eze 24:14. I Jehovah have spoken it; it cometh, and I will do it; I will not cease, nor spare, nor let it repent me. According to thy ways, and according to thy deeds, shall they judge thee, is the saying of the Lord Jehovah.

The contents of these verses are called משׁל, a proverb or parable; and Ezekiel is to communicate them to the refractory generation. It follows from this that the ensuing act, which the prophet is commanded to perform, is not to be regarded as a symbolical act which he really carried out, but that the act forms the substance of the mâshâl, in other words, belongs to the parable itself. Consequently the interpretation of the parable in vv. 10ff. is clothed in the form of a thing actually done. The pot with the pieces of flesh and the bones, which are to be boiled in it and boiled away, represents Jerusalem with its inhabitants. The fire, with which they are boiled, is the fire of war, and the setting of the pot upon the fire is the commencement of the siege, by which the population of the city is to be boiled away like the flesh and bones in a pot. שׁפת is used, as in Kg2 4:38, to signify the setting of a pot by or upon the fire. 'אסף וגו: put in its pieces all together. נתחיה, its pieces of flesh, i.e., the pieces belonging to the cooking-pot. These are defined still more minutely as the best of the pieces of flesh, and of these the thigh (haunch) and shoulder are mentioned as the most important pieces, to which the choicest of the bones are to be added. This is rendered still more emphatic by the further instruction to take the choice of the flock in addition to these. The choicest pieces of flesh and the pieces of bone denote the strongest and ablest portion of the population of the city. To boil these pieces away, more especially the bones, a large fire is requisite. This is indicated by the words, "and also a pile of wood underneath for the bones." דּוּר in Eze 24:5, for which מדוּרה is substituted in Eze 24:9, signifies a pile of wood, and occurs in this sense in Isa 30:33, from דּוּר, to lay round, to arrange, pile up. דּוּר cannot mean a heap of bones, on account of the article, but simply a pile of wood for the (previously mentioned) bones, namely, for the purpose of boiling them away. If we pay attention to the article, we shall see that the supposition that Ezekiel was to place a heap of bones under the pot, and the alteration proposed by Bצttcher, Ewald, and Hitzig of העצמים into `eeעצים צים, are alike untenable. Even if דּוּר in itself does not mean a pile of wood, but simply strues, an irregular heap, the fact that it is wood which is piled up is apparent enough from the context. If העצמים had grown out of עצים through a corruption of the text, under the influence of the preceding עצמים, it would not have had an article prefixed. Hitzig also proposes to alter רתחיה into נתחיה, though without any necessity. The fact that רתחים does not occur again proves nothing at all. The noun is added to the verb to intensify its force, and is plurale tant. in the sense of boiling. גּם־בּשׁלוּ וגו' is dependent upon the previous clause גּם taking the place of the copulative ו. בּשׁל, to be cooked, thoroughly done, see the comm. on Exo 12:9.

In Eze 24:6-8 the interpretation of the parable is given, and that in two trains of thought introduced by לכן (Eze 24:6 and Eze 24:9). The reason for commencing with לכן, therefore, may be found in the fact that in the parable contained in Eze 24:3., or more correctly in the blockade of Jerusalem, which furnished the occasion for the parable, the judgment about to burst upon Jerusalem is plainly indicated. The train of thought is the following: - Because the judgment upon Jerusalem is now about to commence, therefore woe to her, for her blood-guiltiness is so great that she must be destroyed. But the punishment answering to the magnitude of the guilt is so distributed in the two strophes, Eze 24:6-8 and Eze 24:9-13, that the first strophe treats of the punishment of the inhabitants of Jerusalem; the second, of the punishment of the city itself. To account for the latter feature, there is a circumstance introduced which is not mentioned in the parable itself, namely, the rust upon the pot, and the figure of the pot is thereby appropriately extended. Moreover, in the explanation of the parable the figure and the fact pass repeatedly the one into the other. Because Jerusalem is a city of murders, it resembles a pot on which there are spots of rust that cannot be removed. Eze 24:6 is difficult, and has been expounded in various ways. The ל before the twofold נתחיה is, no doubt, to be taken distributively: according to its several pieces, i.e., piece by piece, bring it out. But the suffix attached to הוציאהּ cannot be taken as referring to סיר, as Kliefoth proposes, for this does not yield a suitable meaning. One would not say: bring out the pot by its pieces of flesh, when nothing more is meant than the bringing of the pieces of flesh out of the pot. And this difficulty is not removed by giving to הוציא the meaning to reach hither. For, apart from the fact that there is nothing in the usage of the language to sustain the meaning, reach it hither for the purpose of setting it upon the fire, one would not say: reach hither the pot according to its several pieces of flesh, piece by piece, when all that was meant was, bring hither the pot filled with pieces of flesh. The suffix to הוציאהּ refers to the city (עיר), i.e., to its population, "to which the blood-guiltiness really adhered, and not to its collection of houses" (Hitzig). It is only in appearance also that the suffix to נתחיה refers to the pot; actually it refers to the city, i.e., to the whole of its population, the different individuals in which are the separate pieces of flesh. The meaning of the instructions therefore is by no means doubtful: the whole of the population to be found in Jerusalem is to be brought out, and that without any exception, inasmuch as the lot, which would fall upon one and not upon another, will not be cast upon her. There is no necessity to seek for any causal connection between the reference to the rust upon the pot and the bringing out of the pieces of flesh that are cooking within it, and to take the words as signifying that all the pieces, which had been rendered useless by the rust upon the pot, were to be taken out and thrown away (Hvernick); but through the allusion to the rust the interpretation already passes beyond the limits of the figure. The pieces of the flesh are to be brought out, after they have been thoroughly boiled, to empty the pot, that it may then be set upon the fire again, to burn out the rust adhering to it (Eze 24:11). There is no force in Kliefoth's objection, that this exposition does not agree with the context, inasmuch as, "according to the last clause of Eze 24:5 and Eze 24:10 and Eze 24:11, the pieces of flesh and even the bones are not to be taken out, but to be boiled away by a strong fire; and the pot is to become empty not by the fact that the pieces of flesh are taken out and thrown away, but by the pieces being thoroughly boiled away, first to broth and then to nothing." For "boiling away to nothing" is not found in the text, but simply that even the bones are to be thoroughly done, so as to turn into the softness of jelly. - So far as the fact is concerned, we cannot follow the majority of commentators, who suppose that the reference is simply to the carrying away of the inhabitants into exile. Bringing the pieces of flesh out of the pot, denotes the sweeping away of the inhabitants from the city, whether by death (vid., Eze 11:7) or by their being carried away captive. The city is to be emptied of men in consequence of its being blockaded by the king of Babylon. The reason of this is given in Eze 24:7 and Eze 24:8, where the guilt of Jerusalem is depicted. The city has shed blood, which is not covered with earth, but has been left uncovered, like blood poured out upon a hard rock, which the stone cannot absorb, and which cries to God for vengeance, because it is uncovered (cf. Gen 4:10; Job 16:18; and Isa 26:21). The thought is this: she has sinned in an insolent and shameless manner, and has done nothing to cover her sin, has shown no sign of repentance or atonement, by which she might have got rid of her sin. This has all been ordered by God. He has caused the blood that was shed to fall upon a bare rock, that it might lie uncovered, and He might be able to execute vengeance for the crime.

The second turn in the address (Eze 24:9) commences in just the same manner as the first in Eze 24:6, and proceeds with a further picture of the execution of punishment. To avenge the guilt, God will make the pile of wood large, and stir up a fierce fire. The development of this thought is given in Eze 24:10 in the form of a command addressed to the prophet, to put much wood underneath, and to kindle a fire, so that both flesh and bones may boil away. התם, from תּמם, to finish, complete; with בּשׂר, to cook thoroughly. There are differences of opinion as to the true meaning of הרקח ; but the rendering sometimes given to רקח, namely, to spice, is at all events unsuitable, and cannot be sustained by the usage of the language. It is true that in Exo 30:25. the verb רקח is used for the preparation of the anointing oil, but it is not the mixing of the different ingredients that is referred to, but in all probability the thorough boiling of the spices, for the purpose of extracting their essence, so that "thorough boiling" is no doubt the true meaning of the word. In Job 41:23 (31), מרקחה is the boiling unguent-pot. יחרוּ is a cohortative Hiphil, from חרר, to become red-hot, to be consumed. - Eze 24:11. When the flesh and bones have thus been thoroughly boiled, the pot is to be placed upon the coals empty, that the rust upon it may be burned away by the heat. The emptying of the pot or kettle by pouring out the flesh, which has been boiled to broth, is passed over as self-evident. The uncleanness of the pot is the rust upon it. תּתּם is an Aramaean form for תּתּם = תּתּם. Michaelis has given the true explanation of the words: "civibus caesis etiam urbs consumetur" (when the inhabitants are slain, the city itself will be destroyed).

(Note: Hitzig discovers a Hysteronproteron in this description, because the cleaning of the pot ought to have preceded the cooking of the flesh in it, and not to have come afterwards, and also because, so far as the actual fact is concerned, the rust of sin adhered to the people of the city, and not to the city itself as a collection of houses. But neither of these objections is sufficient to prove what Hitzig wants to establish, namely, that the untenable character of the description shows that it is not really a prophecy; nor is there any force in them. It is true that if one intended to boil flesh in a pot for the purpose if eating, the first thing to be done would be to clean the pot itself. But this is not the object in the present instance. The flesh was simply to be thoroughly boiled, that it might be destroyed and thrown away, and there was no necessity to clean the pot for this purpose. And so far as the second objection is concerned, the defilement of sin does no doubt adhere to man, though not, as Hitzig assumes, to man alone. According to the Old Testament view, it extends to things as well (vid., Lev 18:25; Lev 27:28). Thus leprosy, for example, did not pollute men only, but clothes and houses also. And for the same reason judgments were not restricted to men, but also fell upon cities and lands.)

In Eze 24:12. the reason is given, which rendered it necessary to inflict this exterminating judgment. In Eze 24:12 the address still keeps to the figure, but in Eze 24:13 it passes over to the actual fact. It (the pot) has exhausted the pains (תּאנים, ἁπ λεγ.., namely, as Eze 24:13 clearly shows, the pains, or wearisome exertions, to make it clean by milder means, and not (as Hitzig erroneously infers from the following clause) to eat away the rust by such extreme heat. הלאת, third pers. Hiphil of לאה fo lih, is the earlier form, which fell into almost entire disuse in later times (vid., Ges. 75, Anm. 1). The last words of Eze 24:11, I agree with Hitzig, Hvernick, and others, in taking as an exclamation. Because the pot has exhausted all the efforts made to cleanse it, its rust is to go into the fire. In Eze 24:13 Jerusalem is addressed, and זמּה is not a genitive belonging to בּטמאתך, "on account of thy licentious uncleanness" (Ewald and Hitzig), but a predicate, "in thine uncleanness is (there lies) זמּה, i.e., an abomination deserving of death" (see Lev 18:17 and Lev 20:14, where the fleshly sins, which are designated as zimmâh, are ordered to be punished with death). The cleansings which God had attempted, but without Jerusalem becoming clean, consisted in the endeavour, which preceded the Chaldean judgment of destruction, to convert the people from their sinful ways, partly by threats and promises communicated through the prophets (vid., Ch2 36:15), and partly by means of chastisements. For הניח חמה, see Eze 5:13. In Eze 24:14 there is a summary of the whole, which brings the threat to a close.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Set on a pot - The pot was Jerusalem; the flesh, the inhabitants in general; every good piece, the thigh and the shoulder, King Zedekiah and his family; the bones, the soldiers; and the setting on the pot, the commencement of the siege. The prophet was then in Mesopotamia; and he was told particularly to mark the day, etc., that it might be seen how precisely the spirit of prophecy had shown the very day in which the siege took place. Under the same image of a boiling pot, Jeremiah had represented the siege of Jerusalem, Jer 1:13. Ezekiel was a priest; the action of boiling pots was familiar to him, as these things were much in use in the temple service.

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¹³ And the word of the LORD came unto me the second time, saying, What seest thou? And I said, I see a seething pot; and the face thereof is toward the north.

³ Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

¹⁴ I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD.

¹³ Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken it in my zeal, when I have accomplished my fury in them.

¹⁵ And the LORD God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place:

¹⁴ And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.

¹⁷ Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness; for they are her near kinswomen: it is wickedness.

¹³ In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.

¹¹ Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed.

¹³ In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.

¹² She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire.

²⁸ Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD.

²⁵ And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants.

¹¹ Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed.

²³ The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved.

²⁵ And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.

¹⁰ Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned.

⁶ Wherefore thus saith the Lord GOD; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it.

⁹ Therefore thus saith the Lord GOD; Woe to the bloody city! I will even make the pile for fire great.

²¹ For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.

¹⁸ O earth, cover not thou my blood, and let my cry have no place.

¹⁰ And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.

⁸ That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.

⁷ For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust;

⁷ Therefore thus saith the Lord GOD; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it.

¹¹ Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed.

¹⁰ Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned.

⁵ Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein.

¹¹ Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed.

⁶ Wherefore thus saith the Lord GOD; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it.

⁹ Therefore thus saith the Lord GOD; Woe to the bloody city! I will even make the pile for fire great.
¹⁰ Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned.
¹¹ Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed.
¹² She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire.
¹³ In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.

⁶ Wherefore thus saith the Lord GOD; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it.
⁷ For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust;
⁸ That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.

³ And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord GOD; Set on a pot, set it on, and also pour water into it:

⁹ Therefore thus saith the Lord GOD; Woe to the bloody city! I will even make the pile for fire great.

⁶ Wherefore thus saith the Lord GOD; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it.

⁹ Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.

³³ For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.

⁹ Therefore thus saith the Lord GOD; Woe to the bloody city! I will even make the pile for fire great.

⁵ Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein.

³⁸ And Elisha came again to Gilgal: and there was a dearth in the land; and the sons of the prophets were sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets.