The Prophet is instructed to note the exact date, the tenth day of the tenth month in the ninth year. The same date we find in 2 Kings xxv: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." The same statement is made by Jeremiah (chapter lii:4). But how did Ezekiel, far away from the scene of the siege, know the exact date when the king of Babylon began to carry out the threatened divine judgment? It was the Lord who gave him this information. This is the statement of the second verse, "Son of man, write thee the name of the day, even of this selfsame day, the king of Babylon set himself (literally, leaned upon) against Jerusalem this same day." Higher Criticism shows its teeth in connection with such definite statements which introduce the power of God. We quote the following from a recent commentator: "This verse (verse 2) forces on us in the clearest fashion the dilemma--either Ezekiel was a deliberate deceiver, or he was possessed of some kind of second sight." According to these words Ezekiel was either an out-and-out deceiver, a wicked man, or, he was a clairvoyant. That the word of the Lord came to him and imparted unto him the news that on the same day Jerusalem's siege had begun, is neither considered nor believed. Such is the blind unbelief of the modern critics. The boiling pot or caldron mentioned in this parable is the symbol of Jerusalem. What is cast into this pot typifies the guilty people; the choice bones and the choice of the flock, the leaders. All are to be thrown in one common caldron to seethe therein, the symbol of the fiery judgments which had now come upon the city. The scum[16] in the pot is symbolical of Jerusalem's sins. The woe is pronounced upon the bloody city on account of the scum; it is to be consumed. "She hath wearied Me with lies, and her great scum went not forth out of her; her scum shall be in the fire." While the inhabitants of the city are thus described suffering for their sins, the city itself will be dealt with (verse 11). This parable becomes still more interesting if we compare it with the message of the eleventh chapter. Then the people of Jerusalem had said, "This city is the caldron, and we be the flesh" (xi:3). The Lord had answered them, "This city shall not be your caldron, within shall ye be the flesh in the midst thereof" (xi:11). They gave the caldron a different meaning from the parable here. As the flesh is preserved in a pot, a caldron, so they thought themselves secure and safe in Jerusalem. And now the Lord tells them that Jerusalem shall be a caldron, but not for their preservation, but for their judgment. They had deceived themselves when they thought themselves safe. His fury is now to be displayed upon bloody, filthy Jerusalem.