Ezekiel 24:22
Then you will do as I have done: You will not cover your lips or eat the bread of mourners.
And you will do as I have done; you will not cover your mustache or eat the bread of mourners
And you will do as I have done
This phrase is a direct command from God through the prophet Ezekiel to the people of Israel. The context here is significant, as Ezekiel is instructed to act as a sign to the people. The Hebrew root for "do" (עָשָׂה, asah) implies action and obedience. In this context, it emphasizes the necessity of following God's instructions precisely, even when they are difficult or counter-cultural. Ezekiel's actions are meant to be a living parable, demonstrating the seriousness of God's message. Historically, prophets often used symbolic acts to convey divine messages, and this is a continuation of that tradition.

you will not cover your mustache
In ancient Near Eastern cultures, covering the mustache or upper lip was a traditional sign of mourning. The Hebrew word for "mustache" (שָׂפָם, sapham) can also refer to the upper lip. By instructing the Israelites not to cover their mustache, God is commanding them to refrain from traditional mourning practices. This is a radical departure from cultural norms, signifying that the coming judgment and destruction are beyond ordinary grief. It underscores the severity of the situation and the need for the people to recognize the unique nature of God's judgment.

or eat the bread of mourners
The "bread of mourners" refers to the customary food provided to those in mourning. In Hebrew, the word for "bread" (לֶחֶם, lechem) is often used to denote sustenance or provision. The prohibition against eating this bread signifies a break from traditional expressions of sorrow and communal support. This command highlights the profound nature of the impending judgment on Jerusalem, suggesting that the usual comforts and rituals of mourning are insufficient in the face of such divine action. It calls the people to a deeper reflection on their relationship with God and the reasons for their suffering.

Persons / Places / Events
1. Ezekiel
A prophet of God, called to deliver messages of judgment and hope to the Israelites during their Babylonian exile.

2. Israelites
The people of God who are in exile due to their disobedience and idolatry.

3. Babylonian Exile
The period when the Israelites were taken captive by Babylon, serving as a backdrop for Ezekiel's prophecies.

4. Jerusalem
The city whose impending destruction is being prophesied by Ezekiel.

5. God
The sovereign Lord who communicates His will and judgment through the prophet Ezekiel.
Teaching Points
Understanding Divine Judgment
God's instructions to Ezekiel symbolize the severity of His judgment. The absence of traditional mourning signifies the depth of the calamity that has befallen Jerusalem.

Obedience in Difficult Times
Ezekiel's actions demonstrate obedience to God even when it defies cultural norms. Believers are called to prioritize God's commands over societal expectations.

The Role of a Prophet
Ezekiel's life serves as a living message to the people. Christians are reminded that their lives should reflect God's truth and serve as a testimony to others.

Hope Beyond Judgment
While the immediate context is one of judgment, the broader account of Ezekiel includes promises of restoration. Believers can find hope in God's ultimate plan for redemption.
Bible Study Questions
1. How does Ezekiel's response to God's command in Ezekiel 24:22 challenge our understanding of obedience in the face of cultural expectations?

2. In what ways can the absence of traditional mourning practices in Ezekiel 24:22 be seen as a reflection of the severity of God's judgment?

3. How does the role of a prophet, as seen in Ezekiel's life, inform our understanding of Christian witness today?

4. What parallels can be drawn between Ezekiel 24:22 and other instances in the Bible where traditional practices are set aside for a greater purpose?

5. How can the themes of judgment and hope in Ezekiel's prophecies encourage believers facing difficult circumstances today?
Connections to Other Scriptures
Leviticus 10:6
This verse discusses the mourning practices that Aaron and his sons were to avoid, similar to the instructions given in Ezekiel 24:22.

Jeremiah 16:5-7
Jeremiah also speaks of a time when traditional mourning practices will be set aside, indicating a period of divine judgment.

2 Samuel 12:20
David's response to the death of his child, where he refrains from traditional mourning, can be seen as a parallel to the actions described in Ezekiel 24:22.
Death of a WifeHomiletic ReviewEzekiel 24:15-27
Ezekiel's Wife not Merely SymbolicA. B. Davidson, D. D.Ezekiel 24:15-27
Funeral SermonS. Palmer.Ezekiel 24:15-27
Graduated LessonsJ.D. Davies Ezekiel 24:15-27
Loneliness Through Bereavement Relieved by ServiceR. J. Campbell, M. A.Ezekiel 24:15-27
Sin the Worst SorrowUrijah R. Thomas.Ezekiel 24:15-27
Speechless and Tearless SorrowJ.R. Thomson Ezekiel 24:15-27
The Departure of FriendsHomilistEzekiel 24:15-27
The Desire of the Eyes Taken AwayR. Young, M. A.Ezekiel 24:15-27
The Prophet's Discipline of SorrowA. Mackennal, D. D.Ezekiel 24:15-27
The Stroke of DeathD. Taylor.Ezekiel 24:15-27
The Stroke of Death Under the Direction of GodSketches of Four Hundred SermonsEzekiel 24:15-27
Unwept Bereavement: Or, a Great Soul in a Great SorrowM. Brokenshire.Ezekiel 24:15-27
An Awful Catastrophe and a Prohibition of MourningW. Jones Ezekiel 24:20-23
People
Ezekiel
Places
Babylon, Jerusalem, Samaria
Topics
Beard, Bread, Cover, Covered, Covering, Customary, Eat, Face, Grief, Lip, Lips, Lower, Mourners, Mustache, Taking, Upper
Dictionary of Bible Themes
Ezekiel 24:22

     5195   veil
     5286   custom
     5588   traditions

Ezekiel 24:15-24

     1449   signs, purposes
     7775   prophets, lives

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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