Ezekiel 24:6
Therefore this is what the Lord GOD says: 'Woe to the city of bloodshed, to the pot now rusted, whose rust will not come off! Empty it piece by piece; cast no lots for its contents.
Therefore this is what the Lord GOD says
This phrase introduces a divine pronouncement, emphasizing the authority and sovereignty of God. The Hebrew term for "Lord GOD" is "Adonai Yahweh," underscoring God's supreme power and covenant relationship with Israel. This introduction sets the tone for a serious and authoritative message, reminding the audience of God's ultimate control and the weight of His words.

Woe to the city of bloodshed
The word "Woe" is a lamentation, a cry of distress and impending judgment. The "city of bloodshed" refers to Jerusalem, which had become a place of violence and injustice. Historically, Jerusalem was meant to be a city of peace and righteousness, but it had turned away from God's laws. The Hebrew word for "bloodshed" is "damim," indicating not just physical violence but also moral and spiritual corruption.

to the pot now encrusted
The imagery of a pot encrusted with residue symbolizes the hardened and unrepentant state of Jerusalem. In ancient times, a pot encrusted with impurities was difficult to clean, representing the stubbornness and ingrained sin of the people. This metaphor highlights the need for purification and the difficulty of removing deep-seated corruption.

whose deposit will not go away!
The "deposit" refers to the scum or residue that remains despite attempts to clean it. This signifies the persistent sin and guilt of Jerusalem that cannot be easily removed. The Hebrew word "chalal" can mean both "profane" and "polluted," indicating that the city's actions have defiled it in the eyes of God. This phrase underscores the seriousness of their sin and the need for divine intervention.

Empty it piece by piece
This command suggests a methodical and thorough judgment. Each "piece" represents the inhabitants of Jerusalem, who will face consequences for their actions. The process of emptying the pot piece by piece indicates that God's judgment will be precise and comprehensive, leaving no sin unaddressed.

without casting lots for its contents
Casting lots was a common practice in ancient times to make decisions or divide goods. Here, the absence of casting lots signifies that the judgment will be deliberate and not left to chance. It emphasizes God's intentional and just nature in dealing with sin. The phrase suggests that each person will be held accountable for their actions, and there will be no randomness in God's judgment.

Persons / Places / Events
1. Ezekiel
A prophet of God, Ezekiel is the one delivering God's message to the people of Israel. He is known for his vivid visions and symbolic acts.

2. The Lord GOD
The sovereign God of Israel, who is speaking through Ezekiel, pronouncing judgment on Jerusalem.

3. City of Bloodshed
Refers to Jerusalem, which is being condemned for its violence, idolatry, and injustice.

4. The Pot
Symbolizes Jerusalem, encrusted with sin and corruption, which will be emptied as a sign of judgment.

5. The Judgment
The event of God's impending judgment on Jerusalem, symbolized by the emptying of the pot.
Teaching Points
The Seriousness of Sin
Sin is not just a personal failing but has communal consequences. The "city of bloodshed" shows how collective sin leads to collective judgment.

God's Righteous Judgment
God's judgment is just and righteous. The imagery of the pot being emptied piece by piece signifies thorough and complete judgment.

Repentance and Redemption
While judgment is pronounced, the call to repentance is implicit. God's desire is for His people to turn from their ways and seek Him.

The Consequences of Idolatry
Jerusalem's idolatry led to its downfall. We must guard against modern forms of idolatry that can encrust our lives with sin.

God's Sovereignty
The passage reminds us of God's ultimate control over nations and history. His plans and purposes will prevail.
Bible Study Questions
1. How does the imagery of the "pot" in Ezekiel 24:6 help us understand the nature of God's judgment on Jerusalem?

2. In what ways can we see the consequences of communal sin in our society today, and how should we respond as Christians?

3. How does the concept of God's righteous judgment in Ezekiel 24:6 connect with the New Testament teachings on judgment and grace?

4. What are some modern forms of idolatry that can lead to spiritual "encrustation," and how can we guard against them?

5. How does understanding God's sovereignty, as demonstrated in Ezekiel 24:6, provide comfort and assurance in times of personal or national crisis?
Connections to Other Scriptures
Jeremiah 19
This chapter also speaks of Jerusalem's impending destruction due to its sins, using the imagery of a broken jar.

2 Kings 24-25
These chapters describe the historical context of Jerusalem's fall to Babylon, which is the fulfillment of the judgment prophesied by Ezekiel.

Revelation 18
The fall of Babylon in Revelation echoes the judgment on Jerusalem, symbolizing God's judgment on sinful cities.
The Boiling CauldronUrijah R. Thomas.Ezekiel 24:1-14
The Boiling CauldronA London MinisterEzekiel 24:1-14
The Consuming CauldronJ.R. Thomson Ezekiel 24:1-14
The Interior Mechanism of WarJ.D. Davies Ezekiel 24:1-14
The Parable of the Cauldron; Or, the Judgment Upon JerusalemW. Jones Ezekiel 24:1-14
People
Ezekiel
Places
Babylon, Jerusalem, Samaria
Topics
Bits, Blood, Bloodshed, Bloody, Bring, Caldron, Casting, Choice, Clean, Cooking-pot, Curse, Deposit, Empty, Encrusted, Fall, Fallen, Fate, Filth, Inside, Lot, Lots, Making, Piece, Pot, Rust, Says, Scum, Sovereign, Therein, Thus, Town, Unclean, Wherefore, Wo, Woe
Dictionary of Bible Themes
Ezekiel 24:1-13

     4478   meat

Ezekiel 24:3-13

     5438   parables

Ezekiel 24:5-8

     1690   word of God

Library
Divine Sovereignty.
In this discussion I shall endeavor to show, I. What is not intended by the term "sovereignty" when applied to God. It is not intended, at least by me, that God, in any instance, wills or acts arbitrarily, or without good reasons; reasons so good and so weighty, that he could in no case act otherwise than he does, without violating the law of his own intelligence and conscience, and consequently without sin. Any view of divine sovereignty that implies arbitrariness on the part of the divine will,
Charles Grandison Finney—Systematic Theology

The Jews Make all Ready for the War; and Simon, the Son of Gioras, Falls to Plundering.
1. And thus were the disturbances of Galilee quieted, when, upon their ceasing to prosecute their civil dissensions, they betook themselves to make preparations for the war with the Romans. Now in Jerusalem the high priest Artanus, and do as many of the men of power as were not in the interest of the Romans, both repaired the walls, and made a great many warlike instruments, insomuch that in all parts of the city darts and all sorts of armor were upon the anvil. Although the multitude of the young
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

That the Ruler Should not Set his Heart on Pleasing Men, and yet Should Give Heed to what Ought to Please Them.
Meanwhile it is also necessary for the ruler to keep wary watch, lest the lust of pleasing men assail him; lest, when he studiously penetrates the things that are within, and providently supplies the things that are without, he seek to be beloved of those that are under him more than truth; lest, while, supported by his good deeds, he seems not to belong to the world, self-love estrange him from his Maker. For he is the Redeemer's enemy who through the good works which he does covets being loved
Leo the Great—Writings of Leo the Great

The End
'1. And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about. 2. And the city was besieged unto the eleventh year of king Zedekiah. 3. And on the ninth day of the fourth month the famine prevailed in the city, and there was no bread for the people of the land. 4. And the city was broken up, and all the
Alexander Maclaren—Expositions of Holy Scripture

How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished
Leo the Great—Writings of Leo the Great

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Seventh Commandment
Thou shalt not commit adultery.' Exod 20: 14. God is a pure, holy spirit, and has an infinite antipathy against all uncleanness. In this commandment he has entered his caution against it; non moechaberis, Thou shalt not commit adultery.' The sum of this commandment is, The preservations of corporal purity. We must take heed of running on the rock of uncleanness, and so making shipwreck of our chastity. In this commandment there is something tacitly implied, and something expressly forbidden. 1. The
Thomas Watson—The Ten Commandments

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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