Sigh, but not aloud. Make no mourning for the dead. Bind your headdress on you, and put your sandals on your feet. Don’t cover your lips, and don’t eat mourner’s bread.”
So I spoke to the people in the morning; and at evening my wife died. So I did in the morning as I was commanded.
The people asked me, “Won’t you tell us what these things are to us, that you do so?”
Then I said to them, “Yahweh’s word came to me, saying, ‘Speak to the house of Israel, “The Lord Yahweh says: ‘Behold, I will profane my sanctuary, the pride of your power, the desire of your eyes, and that which your soul pities; and your sons and your daughters whom you have left behind will fall by the sword. You will do as I have done. You won’t cover your lips or eat mourner’s bread.
Geneva Bible translators 1599 · Public Domain On vv17, 18, 21 That is, which the neighbors sent to them that…
That is, which the neighbors sent to them that mourned.
For in mourning they went bareheaded and barefooted, and also covered their lips.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–22 Eze 24:17 Forbear to cry, make no mourning for…
Eze 24:17 Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not [thy] lips, and eat not the bread of men.
Ver. 17. Forbear to cry.] Heb., Be silent, and so suffocate thy sorrows; Ne plangas, ne plores. Not as if the dead were not to be lamented - tears are the dues of the dead, {a} Mors mea ne careat lachrymis - or that it were unbeseeming a prophet to bewail his dead comfort, but to set forth by this figure the greatness of their ensuing sorrow, bigger than any tears; for, Curae leves loquuntur ingentes stupent.
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Bind the tire of thy head upon thee.] Mourners, it seems, used to go bare headed and bare footed, to cover their mustaches, to eat what their friends sent them in at such a sad time to cheer up their spirits. {Jer 16:5; Jer 16:7} The prophet must do none of all this, but keep his sorrows to himself. {b}
{a} Pατροκλον κλαιωμεν: ο γαρ γερας εστι θανοντων.
{b} Singultus devorat.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17, 18, 19, 21, 22 Forbear to cry; restrain and curb thy sorrows, neither…
Forbear to cry; restrain and curb thy sorrows, neither sigh nor lament.
Make no mourning for the dead; when thou carriest her out to burial, make no mourning for her.
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Bind the tire of thine head; adorn and trim up thy head, as thou wast used to do; go not bare-headed, as Lev 10:6; 21:10, a mourner.
Put on thy shoes upon thy feet: in great mournings the Jews went bare-looted, 2Sa 15:30; Isa 47:2, but do not thou so, put on thy shoes.
Cover not thy lips: it was a custom among them to cover either the upper lip, or mustaches, as the leper did, Lev 13:45, and as Mic 3:7; and this also is forbidden the prophet.
Eat not the bread of men; either of mourners, or rather of thy neighbours and friends, who were wont to visit and feast their mourning friends, and sent in both choice and abundance of provision to their houses, Jer 16:7; and this was a custom with Scythians, Grecians, Athenians, and Romans. Eat thou thine own, as if no mourning occasion in thy family.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv17–22 So I spake unto the people in the morning,....…
So I spake unto the people in the morning,.... Did the duty of his office as a prophet; exhorted and instructed the people, particularly informed them of what had been said to him by the Lord, the evening or night before, concerning the death of his wife, and how he was to behave under such a providence; which he told them of before hand, that, when it came to pass, they might have a further proof of his being a true prophet of the Lord:
and at even my wife died; suddenly, as it was said she should; this shows who is meant by the desire of his eyes, and what by the taking it away;
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and I did in the morning as I was commanded; neither moaned, nor sighed, nor wept, nor shed a tear, nor used any of the common ceremonies of mourning, but dressed and ate as at other times, as he was ordered to do; this was the next morning after his wife died. So the Syriac version,
"in the morning of the other day;''
and the Arabic version,
"in the morning of the following day.''
Thus whatever the Lord commands is to be done, though ever so contrary to the customs of men, or to natural inclinations and affections.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17, 18, 21, 22 Bind the tire - Adorn thy head, as thou…
Bind the tire - Adorn thy head, as thou wast used to do; go not bare-headed as a mourner. Thy shoes - ln great mournings the Jews went bare-footed. Cover not thy lips - It was a custom among them to cover the upper lip. Eat not - Of thy neighbours and friends, who were wont to visit their mourning friends, and send in choice provision to their houses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–19 Verse 17. Make no mourning] As a priest, he…
Verse 17. Make no mourning] As a priest, he could make no public mourning, Le 21:1, c.
Bind the tire of thine head] This seems to refer to the high priest's bonnet or perhaps, one worn by the ordinary priests: it might have been a black veil to cover the head.
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Put on thy shoes upon thy feet] Walking barefoot was a sign of grief.
Cover not thy lips] Mourners covered the under part of the face, from the nose to the bottom of the chin.
Eat not the bread of men.] לחם אנשים lechem anashim, "the bread of miserable men," i.e., mourners; probably, the funeral banquet.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v19 Eze 24:19-24. Wilt thou not tell us what these…
Eze 24:19-24. Wilt thou not tell us what these things are — That is, what is the meaning of thy unusual actions. They seem to make this inquiry by way of derision and contempt. Speak unto the house of Israel — Now he is commissioned to declare the meaning of what he did. Thus saith the Lord, Behold, I will profane my sanctuary — I will deliver my temple into the hands of the heathen, and they shall profane and destroy it: even that temple wherein you placed your glory, and thought your greatest protection. The desire of your eyes, and that which your soul pitieth — As much your desire, as my wife was mine; most dear to you, the destruction of which will affect you with a most poignant grief. Your sons and your daughters whom ye have left shall fall by the sword — Whom you left behind you when you were made captives; for this was addressed to those who were at this time captives in Babylonia, having been carried thither with Jehoiachin. Or the meaning may be, Your sons, &c., who are left to you, from the famine and the pestilence. Ye shall not mourn nor weep —
These terrible judgments shall strike you with astonishment, and produce in you such distress as is too great to be expressed by words or actions; but ye shall pine away for your iniquities, &c. — You shall be absorbed in silent sorrow, and shall waste away by lingering grief, and secret lamentation over each other’s calamities, as the punishment of your iniquities, which have made your land, city, temple, and families desolate, and yourselves miserable. Thus Ezekiel is a sign unto you — His actions foreshow you what your conditions shall be. The sacred writers, in several places, speak of themselves in the third person. And when this cometh, ye shall know that I am the Lord — Comparing the prediction with the event will convince the most obstinate that the immediate hand of God is in the judgments which are come upon you.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17, 21 Silence, for such manifold calamities, if thou canst screen…
Silence, for such manifold calamities, if thou canst screen thyself from the enemy, who will otherwise take offence, as he has brought them on. (Haydock) --- Dead. Priests were allowed to mourn only for father or mother, and their unmarried brothers and sisters, Leviticus xxi. 1. Ezechiel (xliv. 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. (Sanctius) --- Tire. Literally, "crown," bandage, (Calmet) or parchment, on which parts of the law were written. Septuagint, "Let (Roman edition adds, not) the hair of thy head be curled (or ruffed; Greek: sumpeplegmenon) upon thee." (Haydock) --- It was usually cut in mourning. (St. Jerome) --- Feet. They were bare, at funerals, and in times of sorrow, 2 Kings xv. 30. --- Face, like David. Hebrew, "the upper lip," which mourners and lepers covered, Leviticus xiii. 45. (Calmet) --- Mourners. Feasts were prepared by the relations, (Josephus, Jewish Wars ii. 1.) and friends sent some food, but no delicacies, to those who mourned, Leviticus v. 9.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17, 19, 21, 22 Forbear to cry--or, "Lament in silence"; not forbidding sorrow,…
Forbear to cry--or, "Lament in silence"; not forbidding sorrow, but the loud expression of it [GROTIUS].
no mourning--typical of the universality of the ruin of Jerusalem, which would preclude mourning, such as is usual where calamity is but partial. "The dead" is purposely put in the plural, as referring ultimately to the dead who should perish at the taking of Jerusalem; though the singular might have been expected, as Ezekiel's wife was the immediate subject referred to: "make no mourning," such as is usual, "for the dead, and such as shall be hereafter in Jerusalem" (Jer 16:5-7).
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tire of thine head--thy headdress [FAIRBAIRN]. JEROME explains, "Thou shalt retain the hair which is usually cut in mourning." The fillet, binding the hair about the temples like a chaplet, was laid aside at such times. Uncovering the head was an ordinary sign of mourning in priests; whereas others covered their heads in mourning (Sa2 15:30). The reason was, the priests had their headdress of fine twined linen given them for ornament, and as a badge of office. The high priest, as having on his head the holy anointing oil, was forbidden in any case to lay aside his headdress. But the priests might do so in the case of the death of the nearest relatives (Lev 21:2-3, Lev 21:10). They then put on inferior attire, sprinkling also on their heads dust and ashes (compare Lev 10:6-7).
shoes upon thy feet--whereas mourners went "barefoot" (Sa2 15:30).
cover not . . . lips--rather, the "upper lip," with the moustache (Lev 13:45; Mic 3:7).
bread of men--the bread usually brought to mourners by friends in token of sympathy. So the "cup of consolation" brought (Jer 16:7). "Of men" means such as is usually furnished by men. So Isa 8:1, "a man's pen"; Rev 21:17, "the measure of a man."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv17, 18, 21 17. Forbear to cry — R.V., “sigh, but not…
17. Forbear to cry — R.V., “sigh, but not aloud.” There could be no funeral dirge, as is so common in all oriental countries, nor were even the universal outward expressions of sorrow in dress permitted to him, nor the funeral feast, the “bread of men.” (See Jer_16:5; Jer_16:7.) He could only”groan and be still” (Targum). For funeral customs see note Eze_27:30-31.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17, 18, 21 17. Forbear to cry] sigh in silence; lit. sigh,…
17. Forbear to cry] sigh in silence; lit. sigh, be silent.
mourning for the dead] Another order was to be expected; two accus. must be assumed.
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the tire of thine head] The “tire” is not necessarily the priestly tiara, but the ordinary headdress (Eze_24:23), which would probably be white. Putting off the shoes was a sign of calamity, 2Sa_15:31, and also covering the lower part of the face up to the upper lip. Mic_3:7; Lev_13:45.
the bread of men] Jer_16:7, “Neither shall men break bread for them to comfort them for the dead, neither shall men give them the cup of consolation to drink for their father or for their mother.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv17, 18, 20, 21 (17) The tire of thine head.—This might be either…
(17) The tire of thine head.—This might be either the covering for the head usually worn by the people (see Eze_24:23), or the special “mitre of fine linen” (Exo_39:28) provided for the priests; but as the peculiar priestly garments were worn only when the priests were on duty within the tabernacle (Lev_6:10-11), it is not likely that Ezekiel used them in his captivity. The priests were expressly allowed to mourn for their nearest relations (Lev_21:2-3), and Ezekiel is therefore here made an exception. Among the ordinary signs of mourning was the covering of the head (2Sa_15:30; Jer_14:3), the sprinkling of dust upon it (Eze_27:30; 1Sa_4:12; 2Sa_15:32), going barefoot (1Sa_15:30; Isa_20:2), and covering the lips, or lower part of the face (Mic_3:7). All these things are now forbidden to the prophet in his sorrow.
Eat not the bread of men—i.e., the bread furnished by other men. It was customary for friends and neighbours to send food to the house of mourning, a custom which seems to be alluded to in Deu_26:14; Jer_16:7; Hos_9:4; and out of this custom the habit of funeral feasts appears to have grown in later times.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18–21 So I spake unto the people in the morning,…
So I spake unto the people in the morning, etc. In yet another way the calling of the prophet superseded the natural impulses of the man. He knew that his wife"s hours were numbered, yet the day was spent, not in ministering at her deathbed, but in one last effort to impress the teachings of the time upon the seared consciences and hardened hearts of his countrymen and neighbors. I cannot help referring to the poem "Ezekiel," by B.M., published in 1871, as expressing the meaning of the history better than any commentary.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v19 Wilt thou not tell us what these things are…
Eze_24:19
Wilt thou not tell us what these things are to us, that thou doest so?
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An ancient question modernised
Just as Ezekiel, at his Lords command, did many strange things entirely with a view to other people, we must remember that many things that we do have some relation to others. As long as we are here we can never so isolate ourselves as to become absolutely independent of our surroundings; and it is often well, when we note the behaviour of other people, to say to somebody, if not to them, as the people did to Ezekiel, Wilt thou not tell us what these things are to us?
I. This should be your question to the Lord Jesus. Very reverently, though, let us approach our Divine Master, and looking at Him in His wondrous passion, let us earnestly ask Him, Wilt Thou not tell us what these things are to us, that Thou doest so? His answer is, Sin is an exceedingly bitter thing; and to remove it costs Me the agony of My soul. But do you see through the trees the lanterns twinkling? Men are coming, evil men, with rough voices, with torches, and lanterns, and staves, to take the blessed pleading One. Dear Master, while the traitors kiss is still wet upon Thee, and Thou art being led away bound to Caiaphas, tell me, I pray Thee, what meanest Thou by all this? What has this to do with us? He answers, I go willingly; I must be bound, for sin has bound you; sin has bound your hands, sin has hampered and crippled you, and made you prisoners. You are the bond slaves of Satan, and I must be bound to set you free. But now they have taken Him before His judges. He stands before Annas, and Caiaphas, and Pilate. Blessed Sufferer, like a lamb in the midst of wolves, tell us, if Thou wilt speak a word, why this silence? And He whispers into the hearts of His beloved, I was silent, for there was nothing to say; willing to be your Advocate, what could I say? You had sinned, though I had not. I might have pleaded for Myself; but I stood there for you, in your room, and place, and stead; and what could I say, what excuse, what apology, what extenuation could I urge? But now they are scourging Him, they are crowning Him with thorns, they are mocking Him, blindfolding Him, and then smiting Him with the palms of their hands. What scorn, what shame they poured on Him: Blessed One, blessed One, wilt Thou not tell us what these things are to us? But now, you see, they take Him out through the streets of Jerusalem; along the Via Dolorosa He pursues His weary walk, blood drops falling on the pavement, Himself staggering beneath the load of the Cross. Tell me, Jesus, why goest Thou out there, to the place of public execution, the Old Bailey, the Tyburn of Jerusalem? And He answers, I suffer without the gate because God will not tolerate sin in His city. Sin is an unclean thing; and I, though not Myself unclean, yet standing in the stead of the unclean, must die outside the city gates. And He answers, That I may draw all men unto Me. Earth refuses Me, and heaven denies Me shelter. I hang here, the Just for the unjust, that I may bring men to God. They take Him down from the Cross, for He is dead; but before they take Him down they pierce His heart, and even after death that heart for us its tribute pours. But they have buried Him, and He lies in His cell alone through the long, dark night of death; but the third morning sees Him rise. Or ever the sun is up, the Sun of Righteousness has arisen, with healing in His wings. Jesus has quitted the tomb, and I invite all sinners to say to the risen Redeemer, Wilt Thou not fell us what these things are to us, that Thou doest so? This is what I understand that His Resurrection means to us, He is able to save to the uttermost them that come unto God by Him, seeing He ever liveth to make intercession for them. He not only rises from the dead; but He ascends to His Father. Ask Him what He means by that, and He will tell you that He has led captivity captive, and received gifts for men, yea, for the rebellious also.
II. This may be your question to the church. We are coming here, to keep Christs death in remembrance. Every first day of the week, if you can, come to the table as a part of your Sabbath worship. This service is intended to be a memorial of Christs death. The best memorial of any event is to associate with it the observance of some rite, or some ceremony frequently repeated; this will cause it to be a perpetual memorial. Now, as long as half a dozen Christians meet together for the breaking of bread, Christs death can never be forgotten. We are not, however, coming to the table merely to look at the bread and the wine. We are coming there to eat and to drink, to show our personal benefit by Jesus Christs death. We wish all who see us to know that we enjoy the result of Christs death. We have a life that feeds upon His sacrifice; we have a hope that makes Christ to be its very meat and drink. But we not only come to the table to eat and to drink, but there is this point about the communion, that we come together to declare our unity in Jesus Christ. If I went home, and broke bread, and drank of the juice of the vine by myself alone, it would not be the observance of the Lords Supper. It is a united participation. It is a festival. It is a token and display of brotherhood. Once more, when this communion is over, if we live, we shall meet again next Lords day, and when that is over, if we are spared, we shall meet again the following Lords day. We meet continually, to show our belief in Jesus Christs coming again. Perhaps you still inquire, Wilt thou not tell us what these things are to us, that thou doest so? Well, they are this to you, that, whether you remember Jesus Christs coming or not, He is coming; He is coming quickly. Let Him come when He may, His coming will be full of love and joy to all who have trusted Him.
III. This is our question to you, Wilt thou not tell us what these things are to us, that thou doest so? First, there are some of you who are here who do not often go to a place of worship; I know you. By seldom coming to the Lords house you teach us your utter indifference. Your carelessness seems to say to me, God is nobody, put Him in a corner. Get on in business; mind the main chance. Gospel? Salvation? Oh, they are trifles, not worth anybodys consideration! There are others of you who are not indifferent; you come to the services, and you are attentive listeners; but just observe what you are going to do. The Lords table is spread, Christ is to be remembered, fellowship is to be had with Him, and you are going home! I hear another say, I am not going home; I shall remain at the ordinance as a spectator. I always like to see you look on. You are getting into a place of happy danger. Get where the shots fly, and one of them may make a target of you. Oh, that it might be so! But tonight you are going to be only a spectator. Will you tell me what that means--only a spectator? In Paris, during the siege, when it was straitly shut up, there were meals given at certain times in appointed places; but what would you have thought if you had been there, and had been allowed to come to the window and see the feeding, and yourself remain only a spectator? Do not be merely spectators; but if you mean to be so, then I say this to you, there will be no spectators in heaven. They will all partake of the feast above, or they will not be there. And, I grieve to add, there will be no spectators in hell. You will have to participate in the award of vengeance, or else in the gift of mercy. Therefore have done with being spectators. (C. H. Spurgeon.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv18, 19, 22 In the morning
In the morning
"The next morning"
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translationWords
die
command
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v20 24:20-24 Ezekiel’s lack of mourning (24:15-17) was a sign…
24:20-24 Ezekiel’s lack of mourning (24:15-17) was a sign to Israel of what lay ahead for them. The Lord was about to take away the place your heart delights in—the Temple of Jerusalem. God was going to desecrate it and destroy the sons and daughters they had left behind in Jerusalem. On that day, the people would behave as Ezekiel had done; they would not mourn in public or carry out the associated rituals. Though they would feel the loss deeply in their hearts, the scale of the devastation would be so overwhelming that there would be no opportunity for normal mourning rites. In the context of such terrible and complete desolation, only internal grief could be observed.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.