September 4

Ezekiel 24-27 (biblegateway.com)

Judgment and the Fall of Nations

Ezekiel 24-27 portrays the inevitable consequences of sin through dramatic symbolic acts and oracles against both Jerusalem and foreign nations. Ezekiel 24 records the death of Ezekiel’s wife, a sign from God symbolizing the loss and devastation that Jerusalem will experience. The prophet is commanded not to mourn publicly, demonstrating that the city itself will face grief without relief or comfort. Chapters 25-27 expand the scope beyond Judah, delivering prophecies against neighboring nations of Ammon, Moab, Edom, Philistia, and Tyre. Each oracle exposes pride, idolatry, and exploitation, showing that God’s justice extends to all peoples. The fall of Tyre in chapter 26 is especially dramatic, using vivid imagery of ships, merchants, and destruction to highlight the certainty of divine judgment against arrogance and self-reliance.

Ezekiel 24 - The Boiling Pot: Jerusalem’s Inevitable Judgment

In the ninth year of King Jehoiachin’s exile, on the tenth day of the tenth month, Ezekiel delivered his final prophecy of doom against Jerusalem (v. 1-2). On that very day, the king of Babylon laid siege to the city, fulfilling the warnings Ezekiel had been proclaiming for more than four years. This moment is recorded not only in Ezekiel 24:1-2 but also in 2 Kings 25:1 and Jeremiah (Jer. 39:1; 52:4), underscoring its historical significance. The siege would last over two years and culminate in the city’s devastation.

Jerusalem, which had thought itself safe after surviving the Babylonian invasion of 597 B.C., is compared to a boiling cooking pot. Though the people considered themselves “choice meat” (see the earlier temple vision in 11:2–3), God revealed that the pot would become the very place of their destruction. Through the precise dating, the sacrificial imagery, and the boiling pot allegory, Ezekiel paints a powerful picture: God’s judgment is both deliberate and inescapable. Yet even in this vivid portrayal of destruction, the prophet’s message calls the exiles to recognize the seriousness of sin, the certainty of divine justice, and the necessity of remaining faithful to the Lord.

God first instructs Ezekiel to set a pot on the fire as a symbol of the coming siege. He describes the pot being filled with water and choice cuts of meat (v. 3-5), with the “choice meat” representing the people of Jerusalem. This vivid imagery recalls his earlier message in chapter 11, where some leaders had misused the cooking pot as a symbol to give the people false hope, suggesting that being inside Jerusalem, the “pot,” would keep them safe. Here, however, Ezekiel makes it clear that the pot will instead become the very place of their destruction.

The pot itself, typically a wide-mouthed ceramic jar, is described here as made of copper, though temple vessels could be fashioned from silver or gold. Pots were available in various sizes and could be used over a fire, often placed on a stone platform or tripod. The use of a cooking pot as a prophetic image is also seen in Jeremiah 1:13, where a boiling pot symbolizes judgment (The IVP Bible Background Commentary).

The prophet explains the meaning of the cooking pot parable here through two parallel statements, each introduced by “This is what the Sovereign Lord says: Woe to the city of bloodshed” (v. 6, 9).

In verses 6–8, Ezekiel compares Jerusalem to a rusted pot, so corroded that it cannot be cleansed. Just as rust ruins a meal, the city’s corruption and bloodshed had spoiled it beyond repair. Its sins were not hidden but displayed openly, like blood spilled on bare rock (v. 7). God declared that because Jerusalem shed blood so brazenly, He would set her blood on the bare rock as well, leaving it uncovered as a testimony against her (v. 8). No one in the city would escape the consequences of its guilt.

In verses 9–14, the Lord repeats His judgment: “Woe to the bloody city.” The pot is placed on a great fire, the wood heaped high until the meat inside is boiled and consumed, picturing the slaughter of Jerusalem’s inhabitants (v. 9-10). Then the empty pot itself is set on the coals until its bronze glows, so that its rust, its entrenched corruption, might be melted away (v. 11). Yet God declares that the city’s rust remains despite every attempt to cleanse it (v. 12). Jerusalem has refused purification and persisted in her uncleanness. Therefore, the fire of God’s wrath will not be restrained until His judgment is complete (v. 13). With finality, God declares that He will not hold back, nor spare, nor relent. What He has spoken, He will surely do, for the city’s deeds demand His judgment (v. 14).

The Lord then gave Ezekiel a personal sign: his wife, whom he loved, would die, but he must not mourn publicly or display grief outwardly. This was to serve as a symbol for the people: just as Ezekiel would not show mourning for his wife, so the people of Jerusalem would not be comforted when the city fell (v. 15-18).

When the people asked Ezekiel to explain his unusual behavior, he told them that it was a sign from the Lord (v. 19-20). Just as Ezekiel lost the “delight of his eyes” in the death of his wife (v. 16), so the exiles would soon lose Jerusalem, the delight of their eyes and the object of their pride (v. 21, 25). The sanctuary would be desecrated, their sons and daughters slain, and the news of this calamity would reach them in Babylon.

Yet, just as Ezekiel was commanded not to mourn outwardly for his wife, so the people would not mourn publicly for Jerusalem. The devastation would be so overwhelming and widespread that normal mourning practices would be impossible. Everyone would be affected, wasting away because of their sins and groaning quietly among themselves (v. 22–23).

This sign-act was meant to impress upon the exiles the seriousness of their rebellion and the certainty of God’s judgment. The loss of the temple, their children, and their city would shatter their confidence and leave them numb with grief. When this came to pass, they would be forced to recognize the Lord’s authority: “You shall know that I am the Lord God” (v. 24).

In the closing verses of this chapter, God told Ezekiel that when the people lost “the delight of their eyes,” the temple, their sons, and their daughters, a fugitive would arrive with news of Jerusalem’s fall (v. 25–26). On that day, Ezekiel’s mouth would be opened; he would no longer remain silent but would once again speak freely among the exiles (v. 27).

From the beginning of his ministry, Ezekiel had been restricted to silence except when God gave him a specific message to proclaim (3:25–27). That silence served as a sign of God’s judgment. But when the news of Jerusalem’s destruction reached Babylon, the fulfillment of his prophecies would be undeniable, and his restored speech would itself be another sign to the people. They would know with certainty that the Lord had spoken and accomplished His word.

Ezekiel 24 brings to a climax the warnings of judgment with two sobering sign-acts: the parable of the boiling pot and the death of Ezekiel’s wife. Together, they reveal the seriousness of sin, the certainty of God’s judgment, and the deep grief that accompanies rebellion against Him. The rusted pot shows that sin corrupts so deeply that it cannot be cleansed apart from God’s purifying fire. The prophet’s personal loss demonstrates how God’s judgment would touch His people at the deepest level, striking at what they held most dear, the temple itself, the “delight of their eyes” (v. 21). Yet even in this devastating message, God’s sovereignty and faithfulness shine through: He had warned His people, His word came true, and He remained in control even as judgment fell.

For us today, Ezekiel 24 reminds us that sin cannot be taken lightly or hidden away. God sees it openly; He longs to refine us, sometimes even through trials, so that our lives are purified for His glory. The challenge is whether we will respond to His refining hand with repentance and faith, or resist Him until judgment comes.

The call, then, is to examine our lives honestly: What “rust” are we tolerating? What idols have become the “delight of our eyes,” taking the place of God? Will we surrender them now before the Lord, or will we wait until He tears them away? Ezekiel 24 presses us to live with urgency, clinging to God above all else, so that in every circumstance, whether blessing or loss, we can say with confidence, “The Lord is sovereign; He is my hope.”

Ezekiel 25 - God’s Judgment on the Nations Around Israel

The siege of Jerusalem had begun, and its destruction was certain. With that fate sealed, Ezekiel’s attention turned from Judah to the nations surrounding her. If God would not spare His own covenant people because of their sins, how could the surrounding nations hope to escape His judgment? God’s discipline began with Israel (Ezekiel 4–24), but His justice would extend outward to the “other nations” (Ezekiel 25–32).

This section of Ezekiel is rooted in the Abrahamic covenant. God promised to bless those who blessed Abraham’s descendants and to curse those who cursed them. Ezekiel now pronounced judgment on seven nations that had contributed to Judah’s downfall. The first four, Ammon, Moab, Edom, and Philistia, bordered Judah to the east and west. Tyre and Sidon, the Phoenician cities to the north, represented the maritime powers. Egypt, to the south, was the great world power that often enticed Judah into false alliances. In every direction, God’s judgment was set to fall.

Ezekiel’s oracles typically follow a “because/therefore” pattern. Because (yāʿan) the nation sinned against God’s people, therefore (lākēn) God would punish them. The Ammonites rejoiced over the profaning of the temple (v. 1-7). The Moabites mocked Judah and delighted in her wickedness (v. 8-11). The Edomites, descended from Esau, showed perpetual hostility and vengeance against Judah, their kinsmen (v. 12-14). The Philistines sought revenge and acted with spite against God’s people (v. 15-17). Each prophecy concludes with the familiar refrain: “Then they will know that I am the Lord.” 

A. Judgment on Ammon (Ezekiel 25:1-7)

Ezekiel had previously pronounced judgment on Ammon, but in this oracle, Ammon is singled out as the first of the foreign nations to face God’s wrath. The Ammonites and Israel had a long history of conflict, dating back to Jephthah in the period of the Judges, and continuing through the reigns of Saul and David. After Solomon’s death, Ammon regained independence and often opposed Judah, joining coalitions with Moab and Edom and at times attempting to profit from Judah’s misfortune. In 588 B.C., Ammon even allied with Judah and Tyre against Babylon, but later rejoiced over Jerusalem’s fall rather than aiding her, hoping to gain territory (The IVP Bible Background Commentary).

Again, Ezekiel’s prophecy follows a clear pattern: the reason for judgment is stated (“because”), the outcome is declared (“therefore”), and a recognition formula concludes that the nations will know God’s sovereignty (v. 5, 7). The primary reason for Ammon’s judgment is their rejoicing over Judah’s misfortune and the desecration of God’s sanctuary (v. 3). God’s agents of justice are the “people of the East,” nomadic desert tribes, who will conquer Ammon and take their land, herds, and produce (v. 4), demonstrating that even those unconquered by Babylon may fall to lesser powers.

The second oracle (v. 6-7) reinforces this judgment: because Ammon rejoiced over Jerusalem’s ruin, they themselves will be devastated by foreign invaders. Historical sources suggest that Nebuchadnezzar’s campaign against Ammon occurred in 582 B.C., resulting in widespread destruction, though some evidence indicates the Ammonite culture persisted for centuries afterward (The IVP Bible Background Commentary). This oracle echoes other biblical prophecies against Ammon and underscores a consistent theological principle: God punishes nations that rejoice over the downfall of His people, and the consequences of sin are inevitable.

B. Judgment on Moab (Ezekiel 25:8-11)

The hostility between Moab and Israel stretches back to the wilderness period, when Balak, king of Moab, opposed Israel’s entry into the Promised Land. During the time of the Judges, Moab ruled over Israel under King Eglon. Relations later improved when Ruth, the Moabitess, entered Israel’s history, becoming part of David’s royal line, but the conflict resumed during Saul’s reign. David conquered Moab, making it a vassal state, a status maintained through Solomon’s reign. After the division of Israel and Judah, Moab rebelled against Israel and later allied with Ammon and Edom in an attempt to attack Judah during Jehoshaphat’s reign (The IVP Bible Background Commentary).

Ezekiel condemns Moab for her contempt toward God’s people, mocking Judah by claiming, “Look, the house of Judah has become like all the other nations” (v. 8). Seir, the region synonymous with Edom, is included here to highlight a similar sin of envy and scorn. By belittling Judah, Moab and Seir denied God’s promises to His chosen people, profaning His name.

Consequently, God declares that Moab’s glory and defenses will be removed. Three towns, Beth Jeshimoth, Baal Meon, and Kiriathaim, will be destroyed. These sites formed a defensive line on the Medeba Plateau and the ascent from the Plains of Moab (v. 9-10). In addition, God will give Moab to the “people of the East,” nomadic desert tribes similar to those who overran Ammon, ensuring that Moab suffers the full consequences of its contempt and pride (v. 11).

This oracle follows the same pattern as the Ammonite judgment: the reason for God’s action is stated, the outcome is decreed, and the recognition formula concludes that the nations will acknowledge the sovereignty of the Lord (v. 11). Historically, Babylonian campaigns against Moab occurred around 582–581 B.C., likely resulting in devastation, though archaeological evidence suggests that Moabite culture and political presence persisted into the Persian period (The IVP Bible Background Commentary).

C. Judgment on Edom (Ezekiel 25:12-14)

Edom, like Ammon and Moab, had a long history of conflict with Israel. Hostility began during the wilderness wanderings, when Edom refused Israel passage through its territory. Saul fought the Edomites, and David captured Edom, making it a vassal state. Solomon further exploited Edom, establishing the port of Elath there, though Edom opposed him in later years. After the division of Israel and Judah, Edom remained a vassal under Judah’s governors until it successfully rebelled during Jehoram’s reign. In subsequent years, Edom and Judah competed for control of trade routes in the Transjordan region, with both Amaziah and Uzziah recovering territory previously lost to Edom. (The IVP Bible Background Commentary).

By the early sixth century B.C., Edom became a vassal of Babylon after Nebuchadnezzar defeated Egypt in 605 B.C. Although Edom joined other nations in considering rebellion against Babylon in 593 B.C., it did not act. During Judah’s revolt in 588 B.C., Edom sided with Babylon and assisted in Judah’s destruction. (The IVP Bible Background Commentary).

Ezekiel identifies Edom’s sin as taking revenge on Judah (v. 12). Seeing Judah weakened by Babylon, Edom sought to gain power at the southern end of the Dead Sea. In response, God declares that Edom will face complete destruction: the men and animals of Edom will be killed from Teman to Dedan (v. 13). Teman, near central Edom, and Dedan, in northern Arabia, mark the extremities of Edom, indicating total devastation. Israel is designated as the agent of this vengeance, a unique poetic justice against this traditional foe (v. 14).

Historically, Edom remained largely pro-Babylonian during Jerusalem’s fall (Ps. 137:7) and accepted Judean refugees (Jer. 40:11). Babylonian campaigns may not have fully reached Edom, but later attacks by the Nabateans and subsequent historical developments led to the dispersal and assimilation of the Edomite people. The Edomites, descendants of Esau, shared a bloodline with Israel, yet their envy and hatred brought them under divine judgment (The IVP Bible Background Commentary).

This oracle highlights that God’s justice extends even to close neighbors and relatives: vengeance is carried out against those who exploit or harm His people, and His sovereign authority ensures that sin and malice do not go unchecked.

D. Judgment on Philistia (Ezekiel 25:15–17)

The Philistines had been longstanding enemies of Israel, dating back to the period of the Conquest. Israel’s failure to fully occupy the Promised Land allowed the Philistines to dominate the coastal plain and expand into the hill country, leading to repeated conflicts with Israelite leaders, including the judges Shamgar and Samson, and later Samuel. During Saul’s reign, major battles were fought to curb Philistine advances, but it was David who finally subdued Philistia, securing both defensive and strategic positions. The region remained under Israelite control through Solomon and into the divided monarchy, though Philistia repeatedly rebelled and fought for influence, especially during the reigns of Jehoshaphat, Jehoram, Uzziah, and Ahaz. (The IVP Bible Background Commentary).

By Ezekiel’s time, Babylon had established control over the Philistine states. Despite this, the Philistines still harbored hostility toward Judah and awaited opportunities to act against it. Ezekiel identifies Philistia’s sin as malice and vengefulness, as they acted with enduring hostility, seeking to destroy Judah (v. 15).

In judgment, God declares that He will stretch out His hand against the Philistines, destroying the Kerethites along the seacoast (v. 16). The term “Kerethites” is often linked to Crete and may refer to either a Philistine clan or mercenaries from Crete who had settled along the southern coastal plain.

Historically, the Philistines had already been subdued by Babylon before Zedekiah’s revolt, and by the Persian period, little of the indigenous population remained. Ezekiel’s oracle demonstrates that persistent hostility and malice toward God’s people cannot escape divine judgment. The Philistines, who had long opposed Israel, would ultimately experience God’s sovereignty and justice, confirming the divine principle that He protects His chosen people and executes justice against their enemies (v. 17: “they will know that I am the Lord”).

Ezekiel 25 reminds us that God’s justice extends beyond His people to the nations around them. He sees pride, malice, and gloating, and He acts decisively to defend His covenant. For us, this teaches the importance of humility and integrity. We are called to respect others, avoid rejoicing in others’ failures, and live in a way that honors God. The chapter also reassures believers that God is sovereign over circumstances and powers far beyond our control. Even when injustice seems rampant, His judgment and timing are perfect. Our response should be trust in God’s righteousness, a heart free from malice, and a life committed to reflecting His character in both personal actions and relationships.

Ezekiel 26 - The Fall of Tyre: God’s Judgment on a Proud City

Following the oracles against the nations east and west of Judah, Ezekiel delivered an extended series of prophecies against Tyre, the Phoenician city to the north. This collection includes four distinct oracles, each introduced with the phrase “The word of the Lord came to me” (v. 1). The first (26:2-21) predicts Tyre’s destruction; the second (chapter 27) is a lament or dirge mourning the city; the third and fourth (28:1-10, 11-19) target the ruler and the king of Tyre, respectively.

Ezekiel 26 combines immediate and long-term prophetic elements. While Nebuchadnezzar besieged Tyre beginning in 586 B.C., lasting approximately 13 years (26:7-11), the prophecy also anticipates a more complete fulfillment, later associated with Alexander the Great’s conquest in 332 B.C. The layered nature of Ezekiel’s prophecy reflects a common biblical pattern: a single prophecy may have multiple fulfillments across different historical horizons.

The initial oracle (26:1-21) is divided into pairs: 26:1-6 and 7-14 predict Tyre’s downfall, while 15-18 and 19-21 reflect imaginatively on the city’s complete ruin.

Ezekiel received this prophecy in the 11th year, on the first day of the month (v. 1), likely prompted by the imminent fall of Jerusalem. Tyre, a wealthy Phoenician city and maritime power, rejoiced over Jerusalem’s impending collapse, saying “Aha!” (v. 2), viewing it as an opportunity to dominate the trade routes between Egypt and the rest of the Middle East. Both cities had competed for trade: Tyre by sea, Jerusalem by land.

Following the “because/therefore/then you will know” pattern (v. 3-7), Ezekiel declares that many nations would attack Tyre, like the pounding waves of the sea (v. 3), smashing her walls and towers. Tyre’s “daughters,” the satellite settlements on the mainland, would also fall by the sword (v. 6). Ezekiel emphasizes that her ruins will be scraped clean and desolate (v. 4).

God declared that Nebuchadnezzar, king of Babylon, would come from the north to attack Tyre (v. 7). Tyre’s gloating over Jerusalem’s fall (v. 2) would be short-lived, for the very king who destroyed Jerusalem would now bring judgment upon her. Ezekiel vividly depicts the siege: the city would be pounded, her walls and towers demolished, and her settlements plundered (v. 8-12). The prophecy shifts from singular to plural (v. 12) to include “many nations” following Nebuchadnezzar, fulfilling the imagery of God bringing many nations against Tyre (v. 3).

God pronounced that Tyre would never be rebuilt (v. 14). While the modern city of Tyre exists near the ancient site, the original island city remains largely in ruins, fulfilling the prophecy in principle. Historically, Nebuchadnezzar besieged Tyre around 586–573 B.C., and Alexander the Great completed its destruction in 332 B.C (The IVP Bible Background Commentary).

After describing Tyre’s destruction, Ezekiel turns to the reaction of her neighbors and trading partners along the coast (v. 15-18).  Tyre had been the center of trade and wealth, and her fall would shake the whole region. These nations, dependent on Tyre for commerce and trade, would tremble and be dismayed at her downfall (v. 15). The rulers of the coastlands, who had once enjoyed riches from Tyre, would leave their royal garments and sit on the ground in mourning (v. 16). They would be filled with fear and grief, realizing that the great city that supplied them was gone. Tyre’s former glory and supremacy on the seas would contrast sharply with her present devastation (v. 17-18). Her allies would lament her fall, mourning both the city’s destruction and the economic loss caused by the collapse of their primary trading partner. The mourning demonstrates the far-reaching influence Tyre had exerted across the eastern Mediterranean.

Ezekiel concludes Tyre’s prophecy by emphasizing the totality of her destruction (v. 19-21). God says that Tyre will be covered by the deep waters, like a city swallowed by the sea (v. 19). Just as ships and sailors feared being lost at sea with no hope of return, Tyre would be destroyed and swept away. Ezekiel then shifts the metaphor slightly: Tyre will descend into the pit (Heb. bbor), a figure representing Sheol, the realm of the dead (v. 20–21). This expresses that Tyre’s fate is irreversible; once she enters the state of the dead, she cannot return to life. People may long for her, but she will never again be found.

Ezekiel 26 teaches us that pride and self-reliance ultimately lead to ruin. Tyre trusted in its wealth, fortifications, and alliances, but God reminded all that true security comes only from Him. The destruction of Tyre serves as a caution for us today: we are called to humility, dependence on God, and stewardship of the resources He entrusts to us. Our abilities, possessions, and influence are gifts from Him, not shields of independence. The chapter also encourages trust in God’s sovereignty: no matter how powerful or untouchable circumstances seem, He rules over nations, leaders, and cities, and His plans cannot be thwarted. Tyre’s fate challenges us to examine where we place our security and to humble ourselves before the One who holds all power.

Ezekiel 27 - The Lament for Tyre: A City’s Pride and Fall

The word of the Lord came to Ezekiel concerning Tyre, commanding him to raise a lament over the city (v. 1-2). In this passage, Tyre is described as a magnificent city whose trading empire stretched far and wide. The lament portrays her as a glorious ship in the midst of the sea, fully equipped, strong, and renowned among the nations. Yet, in her prosperity, Tyre placed her trust in wealth, skill, and alliances rather than in the Lord. God warned that this pride and reliance on worldly power would inevitably lead to her downfall.

Tyre is described as the “merchant of peoples on many coasts,” perfectly placed to command the seas and draw wealth from many nations (v. 3). The prophet compares her to a magnificent ship, built with the finest materials, including cedars from Lebanon, oaks from Bashan, ivory from Cyprus, and sails of Egyptian linen, beautifully embroidered and colored (v. 4-7). Her rowers and sailors came from Sidon and Arvad, while her wise men from Gebal kept her seams tight, making her a vessel of unmatched strength and splendor (v. 8-9).

Her glory was not only in her ship-like beauty but also in her vast international trade. Soldiers from Persia, Lud, and Put served as her army (v. 10), and men from Arvad and Gammad guarded her towers (v. 11). Nations from every direction came to trade. Tarshish brought silver, iron, tin, and lead; Javan, Tubal, and Meshech traded in slaves and bronze; Beth Togarmah supplied horses and mules; Dedan dealt in ivory and ebony; Aram exchanged precious stones and fine cloth; Judah and Israel brought wheat, honey, oil, and balm; Damascus provided wine and wool; Arabia and Kedar traded in lambs, rams, and goats; Sheba and Raamah brought spices, gems, and gold; Haran, Canneh, Eden, Asshur, and Chilmad supplied rich garments and beautiful goods (v. 12-25). Tyre had become like the world’s great marketplace, gathering wealth from every nation and making kings rich by her commerce.

But this great ship would not sail forever. Ezekiel declared that Tyre would be caught in the strong east wind, Babylon’s invasion, and would be driven to destruction (v. 26). Her riches, merchandise, sailors, soldiers, and all who made her great would sink into the depths of the sea on the day of her ruin (v. 27). The sound of her fall would make the coastlands tremble, and the cries of mourning would echo across the waters (v. 28). Sailors from every ship would leave their posts, stand on the shore, and weep bitterly for Tyre. They would throw dust on their heads, roll in ashes, and wail in grief, crying out, “Who is like Tyre, destroyed in the heart of the sea?” (v. 29-32).

The nations would then take up a lament, remembering how Tyre once enriched the kings of the earth with her abundant trade (v. 33). But now she lay shattered in the depths of the waters, her wealth and people swallowed by the sea (v. 34). The nations would be appalled, their kings horrified, and the merchants who once prospered through her would hiss in astonishment at her sudden downfall (v. 35-36).

Ezekiel 27 reminds us that human pride, wealth, and worldly influence are ultimately fragile and cannot withstand God’s judgment. The fall of Tyre illustrates the truth that all authority, power, and success are subject to God’s sovereign will, and that reliance on anything apart from Him is insecure. For believers, this chapter calls us to humility, stewardship, and dependence on God rather than on material resources, status, or alliances. The application is clear: we must examine our hearts and ask whether our trust is placed in God or in the fleeting securities of this world. The challenge is to redirect our ambitions and efforts toward eternal priorities, cultivating a life and character anchored in God, whose provision and justice endure forever, unlike the temporary glory that Tyre once flaunted.

Conclusion

Ezekiel 24–27 reveals both the weight of God’s judgment and the certainty of His sovereignty. In chapter 24, Ezekiel experiences a deeply personal loss when “the delight of [his] eyes,” his wife, is taken from him. By God’s command, he is not permitted to mourn outwardly. This heartbreaking event becomes a living parable for Israel: just as Ezekiel lost what was most precious to him, so the people would lose their temple, the delight of their eyes, and their grief would be swallowed up in the devastation of judgment. Through this, God showed that nothing, not even the dearest earthly treasure, can be placed above Him.

The oracles against the surrounding nations in chapters 25–27 echo this same truth. Ammon, Moab, Edom, Philistia, Tyre, and Sidon are brought low because of pride, arrogance, and misplaced trust. No power, no wealth, no beauty, and no kingdom can stand against the Lord of Hosts. What seems secure in this world will ultimately crumble, but God’s kingdom endures forever.

For us today, the challenge is to examine where we have placed our trust. Are we leaning on success, possessions, influence, or even people closest to us, or are we anchored in God alone? These chapters remind us that God’s call is costly, but His glory is greater than all we could lose. He preserves His people, even in the midst of judgment, so that His name will be honored among the nations.

The question we must face is simple yet searching: will we cling to what is passing away, or will we root our lives in the eternal kingdom of God? May we choose to stand firm in Him, letting go of pride and misplaced confidence, so that when kingdoms fall and trials come, even when the “delight of our eyes” is taken, we are found faithful, hopeful, and unshaken in Christ.