Verse 3

stuff for removing--rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," Jer 46:19, Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision. consider-- (Deu 32:29).

Verse 4

by day--in broad daylight, when all can see thee. at even--not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [GROTIUS]; or, the preparations were to be made by day, the actual departure was to be effected at night [HENDERSON]. as they that go forth into captivity--literally, "as the goings forth of the captivity," that is, of the captive band of exiles, namely, amid the silent darkness: typifying Zedekiah's flight by night on the taking of the city (Jer 39:4; Jer 52:7).

Verse 5

Dig--as Zedekiah was to escape like one digging through a wall, furtively to effect an escape (Eze 12:12). carry out--namely, "thy stuff" (Eze 12:4). thereby--by the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls" (Jer 39:4).

Verse 6

in . . . twilight--rather, "in the dark." So in Gen 15:17, "it" refers to "thy stuff." cover thy face--as one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [CALVIN]. sign--rather, "a portent," namely, for evil.

Verse 9

What doest thou?--They ask not in a docile spirit, but making a jest of his proceedings.

Verse 10

burden--that is, weighty oracle. the prince--The very man Zedekiah, in whom they trust for safety, is to be the chief sufferer. JOSEPHUS [Antiquities, 10.7] reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of Jeremiah. The prince, however, fancying a contradiction between Eze 12:13; "he shall not see Babylon," and Jer 24:8-9, declaring he should be carried to Babylon, believed neither. Seeming discrepancies in Scripture on deeper search prove to be hidden harmonies.

Verse 11

sign--portent of evil to come (Eze 24:27; Zac 3:8, Margin). Fulfilled (Kg2 25:1-7; Jer 52:1-11).

Verse 12

prince . . . among them--literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live (Lam 4:20). shall bear--namely, his "stuff for removing"; his equipments for his journey. cover his face, that he see not the ground--See on Eze 12:6; the symbol in Eze 12:6 is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king!

Verse 13

My net--the Chaldean army. He shall be inextricably entangled in it, as in the meshes of a net. It is God's net (Job 19:6). Babylon was God's instrument (Isa 10:5). Called "a net" (Hab 1:14-16). bring him to Babylon . . . ; yet shall he not see it--because he should be deprived of sight before he arrived there (Jer 52:11).

Verse 14

all . . . about him--his satellites: his bodyguard. bands--literally, "the wings" of an army (Isa 8:8). draw out . . . sword after them--(See on Eze 5:2; Eze 5:12).

Verse 16

I will leave a few . . . that they may declare . . . abominations--God's purpose in scattering a remnant of Jews among the Gentiles; namely, not only that they themselves should be weaned from idolatry (see Eze 12:15), but that by their own word, as also by their whole state as exiles, they should make God's righteousness manifest among the Gentiles, as vindicated in their punishment for their sins (compare Isa 43:10; Zac 8:13).

Verse 18

Symbolical representation of the famine and fear with which they should eat their scanty morsel, in their exile, and especially at the siege.

Verse 19

people of the land--the Jews "in the land" of Chaldea who thought themselves miserable as being exiles and envied the Jews left in Jerusalem as fortunate. land of Israel--contrasted with "the people in the land" of Chaldea. So far from being fortunate as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege. land . . . desolate from all that is therein--literally "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled. because of . . . violence-- (Psa 107:34).

Verse 20

the cities--left in Judea after the destruction of Jerusalem.

Verse 22

proverb--The infidel scoff, that the threatened judgment was so long in coming, it would not come at all, had by frequent repetition come to be a "proverb" with them. This skeptical habit contemporary prophets testify to (Jer 17:15; Jer 20:7; Zep 1:12). Ezekiel, at the Chebar, thus sympathizes with Jeremiah and strengthens his testimony at Jerusalem. The tendency to the same scoff showed itself in earlier times, but had not then developed into a settled "proverb" (Isa 5:19; Amo 5:18). It shall again be the characteristic of the last times, when "faith" shall be regarded as an antiquated thing (Luk 18:8), seeing that it remains stationary, whereas worldly arts and sciences progress, and when the "continuance of all things from creation" will be the argument against the possibility of their being suddenly brought to a standstill by the coming of the Lord (Isa 66:5; Pe2 3:3-4). The very long-suffering of God, which ought to lead men to repentance, is made an argument against His word (Ecc 8:11; Amo 6:3). days . . . prolonged . . . vision faileth--their twofold argument: (1) The predictions shall not come to pass till long after our time. (2) They shall fail and prove vain shadows. God answers both in Eze 12:23, Eze 12:25.

Verse 23

effect--literally, "the word," namely, fulfilled; that is, the effective fulfilment of whatever the prophets have spoken is at hand.

Verse 24

no more . . . vain vision . . . flattering divination--All those false prophets (Lam 2:14), who "flattered" the people with promises of peace and safety, shall be detected and confounded by the event itself.

Verse 25

word . . . shall come to pass--in opposition to their scoff "the vision faileth" (Eze 12:22). The repetition, "I will speak . . . speak," &c. (or as FAIRBAIRN, "For I, Jehovah, will speak whatever word I shall speak, and it shall be done") implies that whenever God speaks, the effect must follow; for God, who speaks, is not divided in Himself (Eze 12:28; Isa 55:11; Dan 9:12; Luk 21:33). no more prolonged--in opposition to the scoff (Eze 12:22), "The days are prolonged." in your days--while you are living (compare Mat 24:34).

Verse 27

Not a mere repetition of the scoff (Eze 12:22); there the scoffers asserted that the evil was so often threatened and postponed, it must have no reality; here formalists do not go so far as to deny that a day of evil is coming, but assert it is still far off (Amo 6:3). The transition is easy from this carnal security to the gross infidelity of the former class. Next: Ezekiel Chapter 13

Verse 1

The word of the Lord came unto me, saying. The word of prophecy, as the Targum; the vision of the cherubim being over, this, very likely, immediately followed upon the former; though the exact time of the prophecy cannot be fixed, because the date is not given; it must be between the sixth month of the sixth year of Jehoiachin's captivity, Eze 8:1; and the fifth month of the seventh year, Eze 20:1. . Ezekiel 12:2 eze 12:2 eze 12:2 eze 12:2Son of man, thou dwellest in the midst of a rebellious house,.... The captives in Babylon, who murmured at their present condition and circumstances, and looked upon the inhabitants of Jerusalem to be in happy ones, and believed they would continue in them, as the false prophets persuaded them; not believing the prophets of the Lord; and encouraged them to stand out against the king of Babylon, repenting that they had surrendered to him, and hoped they should by their means be delivered see the same character of them, Eze 2:3; which have eyes to see, and see not: they have ears to hear, and hear not; they had natural sense and understanding, and means and opportunities of being better informed, and of knowing the true state of things, and how they were, and would be; but they wilfully shut their eyes against all light and evidence, and stopped their ears, and would not hearken to the words of the prophets: for they are a rebellious house; stubborn, obstinate, and self-willed: or, "a house of rebellion" (r). (r) "domus rebellionis", Montanus, Vatablus, Starckius; "domus inobedientiae", Cocceius.

Verse 2

Therefore, thou son of man, prepare thee stuff for removing,.... Or, "vessels of captivity" (s), such as persons take along with them when they go a journey, or into a far country; such as a staff, scrip, purse, shoes, &c. or household goods; such as tables, chairs, and the like, which are removed when a person goes from one house to another; by which sign they of the captivity were to be taught that Zedekiah and the people of the Jews should in like manner be carried captive into Babylon; which they were not willing to believe, and the false prophets had told them the contrary: and remove by day in their sight; be carrying the stuff out, day by day, several days running, as Jarchi from Menachem interprets it; that they may see and take notice of it, and ask the reason of it; which, when known, they might send to their correspondents at Jerusalem, and acquaint them with it: and thou shall remove from thy place to another place in their sight; from the house in which he dwelt, to another house at some distance; yet so as to be seen by them, both from whence and whither he moved: it may be they will consider; or "see" (t); make use of their eyes, and of their understandings, and think better of things. The Targum is, "perhaps they will fear;'' the Lord, and regard his prophets, and be afraid of his judgments: though they be a rebellious house; such who are the most obstinate may be reclaimed. (s) "vasa transmigrationis", Pagninus, Montanus, Starckius; "instrumenta migrationis", Junius & Tremellius, Piscator, Polanus. (t) "fortasse visuri sunt", Junius & Tremellius, Polanus; "fortasse videbunt", Piscator, Starckius.

Verse 3

Then shall thou bring forth thy stuff by day in their sight,.... Bring it forth, that they may be spectators of it; and "by day", that it might be manifest to them what was carried out; and this day by day, till all was removed: as stuff for removing; that is intended to be removed from one place to another, and is carried away in the daytime, in the view of everyone: and thou shall go forth at even in their sight; as a man, having removed his goods in the daytime, goes forth himself at evening: this denotes the flight of Zedekiah from Jerusalem in the night, Jer 39:4; as they that go forth into captivity: with a sorrowful countenance, in a mournful habit, and with airs and gestures showing anger, anxiety, and distress; with a bundle on their shoulders, and a staff in their hands.

Verse 4

Dig thou through the wall in their sight,.... The wall of the house where he was, as an emblem of the city of Jerusalem closely besieged, from whence there was no escape but by digging through the wall this showed the manner in which Zedekiah made his escape, by the way of the gate, between the two walls which was by the king's garden, Jer 52:7; and carry out thereby; not his stuff, as before; but provisions for himself, necessary for his journey or flight; as no doubt Zedekiah and those with him did.

Verse 5

In their sight shall thou bear it upon thy shoulders,.... The bundle, packed up for his use and service, carried out through the wall dug by him. The Septuagint and Vulgate Latin versions render it, as if he himself was to be carried out upon the shoulders of another, thus: "in their sight, upon the shoulders, thou shall be carried"; but the former sense is best: and carry it forth in the twilight; signifying the same as before: thou shall cover thy face, that thou see not the ground; or "land"; not the land of Israel, but the land of Chaldea, where the prophet was: this shows that great shame and confusion which should attend the king of Judah when he fled, and great fear and terror also; and likewise his regard to his eyes being put out by the king of Babylon; so that he saw not the land into which he was carried captive, Jer 52:11; for I have set thee for a sign unto the house of Israel; to show unto them by deeds, as well as by words, what should befall them; see Isa 8:18.

Verse 6

And I did so as I was commanded,.... Though it might seem ridiculous in the sight of men, and he be bantered and despised for it; yet, it being the will of God, he was obedient to it; as it becomes the servants of the Lord to be with all readiness and cheerfulness; even in things for which they may be laughed at by others: I brought forth my stuff by day, as stuff for captivity; brought his goods out of his house, in order to be had to another place, as a type of the captivity of his countrymen the Jews: and in the even I digged through the wall with mine hand; not with an iron instrument, with which walls are dug; but with his hand, he having no such instrument with him, and being in haste, and also that it might be done without noise; denoting the suddenness of Zedekiah's flight, and the haste he was in; not having time and leisure to take proper instruments with him, he and his men pulled out the stones of the wall with their own hands, and silently made their way through and escaped; see Eze 12:12; I brought it forth in the twilight, and I bare it upon my shoulder in their sight: that it might be a sign and emblem of the above things to them, and they might learn some instructions from it.

Verse 7

And in the morning came the word of the Lord unto me, saying. That is, in the morning after he had done all the above things commanded him; explaining the meaning of them, and showing to whom they belonged. And in the morning came the word of the Lord unto me, saying. That is, in the morning after he had done all the above things commanded him; explaining the meaning of them, and showing to whom they belonged. Ezekiel 12:9 eze 12:9 eze 12:9 eze 12:9Son of man, hath not the house of Israel, the rebellious house, said unto thee,.... The Jews that were in captivity; for with these the prophet was, and before their eyes he had done the above things; and they only could put the following question to him, who were "the rebellious house"; Eze 12:2; what dost thou? this they put not seriously, as desirous of being informed what was meant by all this; but as deriding the prophet for acting such a weak and silly part: this the Lord knew they had done, and therefore directs the prophet to make a proper answer; though some think the sense is, "hath not the house of Israel said unto thee, what dost thou?" no, they have not; they take no notice of it; never say one word about it, or inquire into the meaning of it; quite careless, thoughtless, and stupid; wherefore, though they will not ask anything concerning it, yet begin with them, and show them the design of it.

Verse 8

Say thou unto them, thus saith the Lord God,.... In answer to their sneering question; or notwithstanding their stupidity and indolence, and in order to awaken them out of it: this burden concerneth the prince in Jerusalem; the present reigning prince in Jerusalem, King Zedekiah. The sense is, either that that burden of goods the prophet carried out on his shoulders had a regard to the king of Judah and his captivity, and was an emblem of it; or rather that the burden of prophecy, or that sorrowful calamity predicted by the above sign or type, had relation to that prince, and would be fulfilled in him; and so the Targum, "upon the prince is the burden of this prophecy;'' in like manner Jarchi interprets it of prophecy: and all the house of Israel which are among them; they were also concerned in it, and would be carried captive with their prince.

Verse 9

Say, I am your sign,.... Which represents you, and shows what will befall you: like as I have done, so shall it be done unto them; as he had carried out his stuff, and had removed it from one place to another, so they should be carried away out of their own land into a foreign country, as follows: they shall remove, and go into captivity; the Babylonish captivity.

Verse 10

And the prince that is among them,.... Zedekiah their king that reigned over them, in whom they trusted, and under whose government they thought themselves safe and secure: shall bear upon his shoulder in the twilight, and shall go forth; out of Jerusalem, where his palace and throne were, leaving the main of his riches behind him; only should carry away what he could on his shoulder, a bundle of his most valuable effects, or provisions for his flight: or, as Kimchi and Ben Melech think, his clothes, for lighter march, and more speedy haste: they shall dig through the wall to carry out thereby; it seems by this, that when the king, and his nobles and servants, made their escape, they not only went forth between two walls, but broke through one, in order to get away; which was done, not by the king himself, but by his servants; so the Targum, "in a wall shall they dig to bring him out by it;'' and therefore the number is changed, not "he", but "they, shall dig", &c. though in the following words the singular is again used: he shall cover his face, that he see not the ground with his eyes; either through shame at leaving the city, his palace, and all his grandeur. The Targum is, "he shall cover his face because he hath sinned:'' or that he might not be known and be discovered who he was; and so it was through fear of being betrayed by a false friend, or taken by the enemy: or else this may respect his having his eyes put out at Riblah, so that he could not see with them the land he was carried into; though it rather seems to refer to his first escape out of Jerusalem with a mask or vizor on him, which might hinder his seeing the ground he went upon; and which, in his fright, he could not attend to, looking out here and there, not being able to keep his eye long upon any place. The Septuagint, Vulgate Latin, and Arabic versions, render it, "that he may not be seen with the eye, and he shall not see the land".

Verse 11

My net also will I spread upon him,.... Meaning the Chaldean army, which the Lord raised up, and brought against him, and gave success unto: and he shall be taken in my snare; as a bird is taken in the snare of the fowler; or a wild beast by the hunter. The Jews have a tradition, which is mentioned both by Jarchi, Kimchi, and Abendana on the place, that there was a cave which reached from Zedekiah's house to the plains of Jericho, by the way of which he fled; and that God prepared a deer, which went upon the top of the cave; and the Chaldeans pursued it; and when it came to the mouth of the cave, Zedekiah was coming out, and they took him: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it; his eyes being put out at Riblah, Jer 39:7. The Prophet Jeremiah says that his eyes should behold the eyes of the king of Babylon, Jer 34:3; and yet here Ezekiel says that he should not see the land of the Chaldeans. Josephus (u) observes, that Zedekiah thought these two prophecies contradicted each other, and therefore gave credit to neither; but they both proved true; he saw the king of Babylon at Riblah; but his eyes being there put out, he saw not Babylon, whither he was carried captive: though he shall die there; as he did, Jer 52:11. (u) Joseph. Antiqu. l. 10. c. 7. sect. 2. and c. 8. sect. 2.

Verse 12

And I will scatter to every wind all that are about him to help him,.... Either his bodyguards, the men of war that were with him when he fled, Jer 52:7; or his auxiliary troops, the Egyptians, whom he had taken into his pay for his assistance: and all his bands: or "wings" (w); the wings of his army. The Targum interprets it his army; these were all scattered from him when he was taken, Jer 52:8; and I will draw out the sword after them: which fled into Egypt, and other countries; so that they did not escape, though they went not into captivity; see Eze 5:12. (w) "alas militum", Montanus; "alas ejus", Cocceius, Starckius; so Ben Melech.

Verse 13

And they shall know that I am the Lord,.... God omniscient, and can and do foresee and foretell future events, when the above things shall come to pass; and omnipotent, able to do what he purposed and declared he would; and true and faithful to his word, and holy and righteous in all his ways and works: when I shall scatter them among the nations, and disperse them in the countries; of Egypt, Babylon, Media, and other places.

Verse 14

But I will leave a few men of them,.... Or, "men of number" (x); of a small number, such as are easily reckoned up; which will require no great skill in numbers, nor trouble to count them: from the sword, from the famine, and from the pestilence; during the siege of Jerusalem, and at the breaking of it up; but then they should be carried captive into other countries: that they may declare all their abominations among the Heathen whither they come; who, observing their calamities, and distresses, would read their sin in their punishment; and conclude they must have been guilty of great enormities, who were punished in such a manner; so that their punishment was a visible and standing declaration to the Heathens of the abominable sins they had been guilty of: or else the end of reserving a few of them from the above capital judgments was, that they being brought to a sense of their sins by their afflictions, might freely confess them, express their repentance for them, and justify God in his proceedings towards them: and they shall know that I am the Lord; not the Heathens, among whom this declaration would be made; but the Jews, brought under a conviction of their sin, and of the justice of God in his dealings with them. (x) "viros numeri", Montanus, Vatablus; "homines numero", Starckius.

Verse 15

Moreover the word of the Lord came to me, saying. Here follows another sign of the desolation of the Jews, which the prophet was unto them; as the former signified their going into captivity, this their famine and distress at the siege of Jerusalem, and the dreadful calamities attending and following that. Moreover the word of the Lord came to me, saying. Here follows another sign of the desolation of the Jews, which the prophet was unto them; as the former signified their going into captivity, this their famine and distress at the siege of Jerusalem, and the dreadful calamities attending and following that. Ezekiel 12:18 eze 12:18 eze 12:18 eze 12:18Son of man, eat thy bread with quaking,.... As one in surprise or fear, or that has got an ague upon him: and drink thy water with trembling and with carefulness; fearing want of it, or as apprehensive of danger of its being taken away; see Eze 4:16.

Verse 16

And say unto the people of the land,.... Of Chaldea, where the prophet now was; not the natives of the land, but the Israelites, who were captives in it; who were ready to murmur and repine at their own case, as miserable; and at that of the Jews at Jerusalem, as happy; and therefore they are taught by this sign, as well as by the following prophecy, that they were mistaken: thus saith the Lord God of the inhabitants of Jerusalem; or to them, or "concerning" them (y); whom the captives in Chaldea thought lived so happily, and would continue so: and of the land of Israel; or, "upon the land of Israel" (z); inhabitants on it; to this sense the Targum and Septuagint Version interpret it, and also Kimchi: they shall eat their bread with carefulness, and drink their water with astonishment; meaning at the siege of Jerusalem, when they could not eat and drink in peace; but, while they were eating and drinking, were disturbed and put into fear and surprise by the besiegers; and also, hearing that their provisions would not hold out, were careful how they ate and drank, and were frightened with the thoughts of being reduced to extreme want: that her land may be desolate from all that is therein; or, "from its fulness" (a); men and cattle, cities, towns, houses, vineyards, fields, fruits, and plenty of all good things. Jarchi expounds it of riches: because of the violence of all them that dwell therein; not the violence of the Chaldeans, making a prey of all they met with, plundering cities and towns, and making forage of the fruits of the earth, by which means the land was desolate; but the rapine, oppression, and injustice of the Jews, which were the cause of all these calamities which came upon their country. (y) "habitatoribus Hierosolymorum", Montanus, Starckius; "de habitatoribus", Piscator; "de habitantibus Hierosolymam", Cocceius. (z) , Sept. "super terram Israel", Calvin; "in terram Israelis", Junius & Tremellius, Polanus; so Ben Melech. (a) "a plenitudine sua", Pagninus, Montanus, Cocceius, Starckius.

Verse 17

And the cities that are inhabited shall be laid waste,.... Not only the city of Jerusalem, but the other cities of Judea; as they were by the Chaldeans, which were then full of inhabitants: and the land shall be desolate; the whole land of Judea be destitute of men and cattle, and lie uncultivated, and become barren and unfruitful: and ye shall know that I am the Lord; who were then captives in Babylon, as well as those who should be dispersed among the nations would; see Eze 12:15.

Verse 18

And the word of the Lord came unto me, saying. After he had been a sign unto the people, in the two instances above mentioned; and they had hardened themselves against the belief of the things signified by them, because the time of their accomplishment was not yet. And the word of the Lord came unto me, saying. After he had been a sign unto the people, in the two instances above mentioned; and they had hardened themselves against the belief of the things signified by them, because the time of their accomplishment was not yet. Ezekiel 12:22 eze 12:22 eze 12:22 eze 12:22Son of man, what is that proverb that ye have in the land of Israel,.... Which question is put, as ignorant of it, but as filled with indignation at the impiety and boldness of those that used it, and in order to expose the wickedness and folly of it: saying, the days are prolonged; the days of affliction and distress; the time of Jerusalem's destruction, and of the Babylonish captivity, these were not to be of a long time; and therefore they were ready to flatter themselves they would never be, at least in their days; and hence, because judgment was not immediately executed, their hearts were set in them to do evil; and thus they abused the patience and long suffering of God, and they used this and the following expression so often, and so long, that they became proverbial to them: and every vision faileth? or "perishes" (b); every prophecy comes to nothing; no one is fulfilled; at least because not at, once, therefore they concluded it never would, or, however, hoped it never would; and so pleased themselves, and continued in their impenitence and unbelief, and contempt of prophecy. (b) "peribit", Munster, Montanus, Tigurine version, Junius & Tremellius, Polanus, Piscator; "periit", Starckius.

Verse 19

Tell them therefore,.... Plainly and boldly, with the greatest assurance and confidence, as from God himself: thus saith the Lord God, I will make this proverb to cease; by quickly accomplishing the things which they, by this proverb, represented as at a great distance, and what would never be brought about: and they shall no more use it as a proverb in Israel; when the things predicted shall take place: but say unto them, the days are at hand, and the effect of every vision; the time is hastening on, and will quickly come, when every prophecy shall be fulfilled: it was in the sixth year of Jehoiachin's captivity that these prophecies were delivered out; and in the ninth year Nebuchadnezzar came with his army, and besieged Jerusalem; so that the days were at hand; in three years' time there began an accomplishment of the above predictions, which were scoffed at in the proverb used.

Verse 20

For there shall be no more any vain vision,.... Or prophecy; such as the false prophets had given out, that the people should be in peace and safety, and not be delivered into the hands of the king of Babylon; which they gave heed to, and so encouraged the lying prophets to go on prophesying smooth things; when the prophecies of the true prophets were accomplished, then the false ones were rejected, and their prophecies no more regarded; nor could there be any more a place for them, or a reception of them: nor flattering divination within the house of Israel; the Septuagint, Vulgate Latin, Syriac, and Arabic versions, read, "in the midst of the children of Israel"; and so the Targum; but Kimchi says, that copies that so read are wrong; and which is confirmed by the Masora, which observes, that the reading is so in all places but in this. The Syriac version renders it "doubtful prediction"; and the Vulgate Latin version, "ambiguous divination"; like the prophecies and answers of the Heathen oracles, which were delivered in terms of doubtful signification, and might be taken in more senses than one. The Septuagint version is, "he that divines for grace"; in order to ingratiate himself into the people, to gain their good will, or their money, or both; and therefore divines smooth things, and flatters them with that which is most agreeable to their inclination; but when they shall see the city taken, and themselves carried captive, they will no more regard such soothing diviners, who pretended from the stars to tell what shall come to pass, as the Arabic version suggests.

Verse 21

For I am the Lord: I will speak,.... A sovereign Being, immutable and eternal; who will speak by his prophets what is his mind and will shall be done: and the word that I shall speak shall come to pass; the word of prophecy delivered out in his nature by the true prophets never fails, but is always accomplished; as that was which respected the siege or Jerusalem, and captivity of the Jews: it shall be no more prolonged: the judgment threatened shall be inflicted, and that in a very short time: for in your days, O rebellious house; while they were living; which they hoped would never be, at least not till after their death; whereas, within live or six years after this, all came to pass: will I say the word, and will perform it, saith the Lord God of hosts; not only the prophecy of their ruin should be given out in their days, but accomplished in that time; which they might depend upon, since he who said it is the mighty God, the Lord of armies in heaven and in earth.

Verse 22

Again, the word of the Lord came to me, saying. This is repeated to confirm what was before spoken, and that they might assure themselves that there would be a certain and speedy accomplishment of what the Lord had said by his prophet. Again, the word of the Lord came to me, saying. This is repeated to confirm what was before spoken, and that they might assure themselves that there would be a certain and speedy accomplishment of what the Lord had said by his prophet. Ezekiel 12:27 eze 12:27 eze 12:27 eze 12:27Son of man, behold, they of the house of Israel say,.... Either they of the ten tribes in Babylon, or the Jews in Judea, who were also Israelites: these the Lord directs the prophet to take notice of, and be a witness of what they said; since he himself, as a prophet, was concerned in it: the vision that he seeth is for many days to come, and he prophesieth of the times that are afar off; that is, according to them, the vision that Ezekiel the prophet saw concerning their ruin; and the prophecy which he delivered out relating to that was not to be fulfilled as yet; there were many days and years still to come; it was at a great distance, and so they put away this evil day far from them; they own that he had a vision and prophecy, but it respected future times, and distant ages; and therefore they did not trouble themselves with it; it gave them no great concern, because they considered it as afar off.

Verse 23

Therefore say unto them, thus saith the Lord God,.... Carry this message to them from me, whether they will hear it or not; so shall it be: there shall none of my words be prolonged any more; the fulfilment of prophecies delivered in the name of the Lord by the prophets shall be no longer deferred, but shall quickly be: but the word which I have spoken shall be done, saith the Lord God: one jot and tittle of it shall not pass away till all be fulfilled; sooner may heaven and earth pass away than that shall; it is for ever settled in heaven, and shall be fulfilled on earth; he that has said it is of one mind, and none can turn him; and is able to do whatsoever he pleases. Next: Ezekiel Chapter 13

Verse 1

Symbol of the Emigration Eze 12:1. And the word of Jehovah came to me, saying, Eze 12:2. Son of man, thou dwellest amidst the refractory generation, who have eyes to see, and see not; and have ears to hear, and hear not; for they are a refractory generation. Eze 12:3. And thou, son of man, make thyself an outfit for exile, and depart by day before their eyes; and depart from thy place to another place before their eyes: perhaps they might see, for they are a refractory generation. Eze 12:4. And carry out thy things like an outfit for exile by day before their eyes; but do thou go out in the evening before their eyes, as when going out to exile. Eze 12:5. Before their eyes break through the wall, and carry it out there. Eze 12:6. Before their eyes take it upon thy shoulder, carry it out in the darkness; cover thy face, and look not upon the land; for I have set thee as a sign to the house of Israel. Eze 12:7. And I did so as I was commanded: I carried out my things like an outfit for exile by day, and in the evening I broke through the wall with my hand; I carried it out in the darkness; I took it upon my shoulder before their eyes. - In Eze 12:2 the reason is assigned for the command to perform the symbolical action, namely, the hard-heartedness of the people. Because the generation in the midst of which Ezekiel dwelt was blind, with seeing eyes, and deaf, with hearing ears, the prophet was to depict before its eyes, by means of the sign that followed, the judgment which was approaching; in the hope, as is added in Eze 12:3, that they might possibly observe and lay the sign to heart. The refractoriness (בּית מרי, as in Eze 2:5-6; Eze 3:26, etc.) is described as obduracy, viz., having eyes, and not seeing; having ears, and not hearing, after Deu 29:3 (cf. Jer 5:21; Isa 6:9; Mat 13:14-15). The root of this mental blindness and deafness was to be found in obstinacy, i.e., in not willing; "in that presumptuous insolence," as Michaelis says, "through which divine light can obtain no admission." כּלי גולה, the goods (or outfit) of exile, were a pilgrim's staff and traveller's wallet, with the provisions and utensils necessary for a journey. Ezekiel was to carry these out of the house into the street in the day-time, that the people might see them and have their attention called to them. Then in the evening, after dark, he was to go out himself, not by the door of the house, but through a hole which he had broken in the wall. He was also to take the travelling outfit upon his shoulder and carry it through the hole and out of the place, covering his face all the while, that he might not see the land to which he was going. "Thy place" is thy dwelling-place. כּמוצאי : as the departures of exiles generally take place, i.e., as exiles are accustomed to depart, not "at the usual time of departure into exile," as Hהvernick proposes. For מוחא, see the comm. on Mic 5:1. בּעלטה differs from בּערב, and signifies the darkness of the depth of night (cf. Gen 15:17); not, however, "darkness artificially produced, equivalent to, with the eyes shut, or the face covered; so that the words which follow are simply explanatory of בּעלטה," as Schmieder imagines. Such an assumption would be at variance not only with Eze 12:7, but also with Eze 12:12, where the covering or concealing of the face is expressly distinguished from the carrying out "in the dark." The order was to be as follows: In the day-time Ezekiel was to take the travelling outfit and carry it out into the road; then in the evening he was to go out himself, having first of all broken a hole through the wall as evening was coming on; and in the darkness of night he was to place upon his shoulders whatever he was about to carry with him, and take his departure. This he was to do, because God had made him a mōphēth for Israel: in other words, by doing this he was to show himself to be a marvellous sign to Israel. For mōphēth, see the comm. on Exo 4:21. In Eze 12:7, the execution of the command, which evidently took place in the strictness of the letter, is fully described. There was nothing impracticable in the action, for breaking through the wall did not preclude the use of a hammer or some other tool.

Verse 8

Explanation of the Symbolical Action Eze 12:8. And the word of Jehovah came to me in the morning, saying, Eze 12:9. Son of man, have they not said to thee, the house of Israel, the refractory generation, What art thou doing? Eze 12:10. Say to them, Thus saith the Lord Jehovah, This burden applies to the prince in Jerusalem, and to all the house of Israel to whom they belong. Eze 12:11. Say, I am your sign: as I have done, so shall it happen to them; into exile, into captivity, will they go. Eze 12:12. And the prince who is in the midst of them he will lift it upon his shoulder in the dark, and will go out: they will break through the wall, and carry it out thereby: he will cover his face, that he may not see the land with eyes. Eze 12:13. And I will spread my net over him, so that he will be caught in my snare: and I will take him to Babel, into the land of the Chaldeans; but he will not see it, and will die there. Eze 12:14. And all that is about him, his help and all his troops, I will scatter into all winds, and draw out the sword behind them. Eze 12:15. And they shall learn that I am Jehovah, when I scatter them among the nations, and winnow them in the lands. Eze 12:16. Yet I will leave of them a small number of men from the sword, from the famine, and from the pestilence; that they may relate all their abominations among the nations whither they have come; and learn that I am Jehovah. - As queries introduced with הלא have, as a rule, an affirmative sense, the words "have they not asked," etc., imply that the Israelites had asked the prophet what he was doing, though not in a proper state of mind, not in a penitential manner, as the epithet בּית plainly shows. The prophet is therefore to interpret the action which he had just been performing, and all its different stages. The words הנּשׂיא המּשּׂא הזּה, to which very different renderings have been given, are to be translated simply "the prince is this burden," i.e., the object of this burden. Hammassâ does not mean the carrying, but the burden, i.e., the threatening prophecy, the prophetic action of the prophet, as in the headings to the oracles (see the comm. on Nah 1:1). The "prince" is the king, as in Eze 21:30, though not Jehoiachin, who had been carried into exile, but Zedekiah. This is stated in the apposition "in Jerusalem," which belongs to "the prince," though it is not introduced till after the predicate, as in Gen 24:24. To this there is appended the further definition, "the whole house of Israel," which, being co-ordinated with הנּשׂיא, affirms that all Israel (the covenant nation) will share the fate of the prince. In the last clause of Eze 12:10 בּתוכם does not stand for בּתוכהּ, so that the suffix would refer to Jerusalem, "in the midst of which they (the house of Israel) are." אשׁר cannot be a nominative, because in that case המּה to be understood as referring to the persons addressed, i.e., to the Israelites in exile (Hitzig, Kliefoth): in the midst of whom they are, i.e., to whom they belong. The sentence explains the reason why the prophet was to announce to those in exile the fat of the prince and people in Jerusalem; namely, because the exiles formed a portion of the nation, and would be affected by the judgment which was about to burst upon the king and people in Jerusalem. In this sense Ezekiel was also able to say to the exiles (in Eze 12:11), "I am your sign;" inasmuch as his sign was also of importance for them, as those who were already banished would be so far affected by the departure of the king and people which Ezekiel depicted, that it would deprive them of all hope of a speedy return to their native land. להם, in Eze 12:11, refers to the king and the house of Israel in Jerusalem. בּגולה is rendered more forcible by the addition of בּשּׁבי. The announcement that both king and people must go into exile, is carried out still further in Eze 12:12 and Eze 12:13 with reference to the king, and in Eze 12:14 with regard to the people. The king will experience all that Ezekiel has described. The literal occurrence of what is predicted here is related in Jer 39:1., Jer 52:4.; Kg2 25:4. When the Chaldeans forced their way into the city after a two years' siege, Zedekiah and his men of war fled by night out of the city through the gate between the two walls. It is not expressly stated, indeed, in the historical accounts that a breach was made in the wall; but the expression "through the gate between the two walls" (Jer 39:4; Jer 52:7; Kg2 25:4) renders this very probable, whether the gate had been walled up during the siege, or it was necessary to break through the wall at one particular spot in order to reach the gate. The king's attendants would naturally take care that a breach was made in the wall, to secure for him a way of escape; hence the expression, "they will break through." The covering of the face, also, is not mentioned in the historical accounts; but in itself it is by no means improbable, as a sign of the shame and grief with which Zedekiah left the city. The words, "that he may not see the land with eyes," do not appear to indicate anything more than the necessary consequence of covering the face, and refer primarily to the simple fact that the king fled in the deepest sorrow, and did not want to see the land; but, as Eze 12:13 clearly intimates, they were fulfilled in another way, namely, by the fact that Zedekiah did not see with his eyes the land of the Chaldeans into which he was led, because he had been blinded at Riblah (Jer 39:5; Jer 52:11; Kg2 25:7). לעין, by eye = with his eyes, is added to give prominence to the idea of seeing. For the same purpose, the subject, which is already implied in the verb, is rendered more emphatic by הוּא; and this הוּא is placed after the verb, so that it stands in contrast with הארץ. The capture of the king was not depicted by Ezekiel; so that in this respect the announcement (Eze 12:13) goes further than the symbolical action, and removes all doubt as to the credibility of the prophet's word, by a distinct prediction of the fate awaiting him. At the same time, his not seeing the land of Babylon is left so indefinite, that it cannot be regarded as a vaticinium post eventum. Zedekiah died in prison at Babylon (Jer 52:11). Along with the king, the whole of his military force will be scattered in all directions (Eze 12:14). עזרה, his help, i.e., the troops that break through with him. כּל־אגפּיו, all his wings (the wings of his army), i.e., all the rest of his forces. The word is peculiar to Ezekiel, and is rendered "wings" by Jos. Kimchi, like kenâphaim in Isa 8:8. For the rest of the verse compare Eze 5:2; and for the fulfilment, Jer 52:8; Jer 40:7, Jer 40:12. The greater part of the people will perish, and only a small number remain, that they may relate among the heathen, wherever they are led, all the abominations of Israel, in order that the heathen may learn that it is not from weakness, but simply to punish idolatry, that God has given up His people to them (cf. Jer 22:8).

Verse 17

Sign Depicting the Terrors and Consequences of the Conquest of Jerusalem Eze 12:17. And the word of Jehovah came to me, saying, Eze 12:18. Son of man, thou shalt eat thy bread with quaking, and drink thy water with trembling and trouble; Eze 12:19. And say to the people of the land, Thus saith the Lord Jehovah to the inhabitants of Jerusalem, in the land of Israel, They will eat their bread in trouble, and drink their water in amazement, because her land is laid waste of all its fulness for the wickedness of all who dwell therein. Eze 12:20. And the inhabited cities become desolate, and the land will be laid waste; that ye may learn that I am Jehovah. - The carrying out of this sign is not mentioned; not that there is any doubt as to its having been done, but that it is simply taken for granted. The trouble and trembling could only be expressed by means of gesture. רעשׁ, generally an earthquake or violent convulsion; here, simply shaking, synonymous with רגזה, trembling. "Bread and water" is the standing expression for food; so that even here the idea of scanty provisions is not to be sought therein. This idea is found merely in the signs of anxiety and trouble with which Ezekiel was to eat his food. אל־אדמת = 'על־אד, "upon the land," equivalent to "in the land." This is appended to show that the prophecy does not refer to those who had already been carried into exile, but to the inhabitants of Jerusalem who were still in the land. For the subject-matter, compare Eze 4:16-17. למען indicates not the intention, "in order that," but the motive, "because."

Verse 21

Declarations to Remove all Doubt as to the Truth of the Threat The scepticism of the people as to the fulfilment of these threatening prophecies, which had been made still more emphatic by signs, manifested itself in two different ways. Some altogether denied that the prophecies would ever be fulfilled (Eze 12:22); others, who did not go so far as this, thought that it would be a long time before they came to pass (Eze 12:27). These doubts were fed by the lying statements of false prophets. For this reason the refutation of these sceptical opinions (Eze 12:21-28) is followed in the next chapter by a stern reproof of the false prophets and prophetesses who led the people astray. - Eze 12:21. And the word of Jehovah came to me, saying, Eze 12:22. Son of man, what kind of proverb have ye in the land of Israel, that ye say, The days become long, and every prophecy comes to nothing? Eze 12:23. Therefore say to them, Thus saith the Lord Jehovah, I will put an end to this saying, and they shall say it no more in Israel; but say to them, The days are near, and the word of every prophecy. Eze 12:24. For henceforth there shall be no vain prophecy and flattering soothsaying in the midst of the house of Israel. Eze 12:25. For I am Jehovah; I speak; the word which I speak will come to pass, and no longer be postponed; for in your days, O refractory generation, I speak a word and do it, is the saying of the Lord Jehovah. - Mâshâl, a proverb, saying current among the people, and constantly repeated as a truth. "The days become long," etc., i.e., the time is lengthening out, and yet the prophecy is not being fulfilled. אבד, perire, to come to nothing, to fail of fulfilment, is the opposite of בּוא, to come, to be fulfilled. God will put an end to these sayings, by causing a very speedy fulfilment of the prophecy. The days are near, and every word of the prophecy, i.e., the days in which every word predicted shall come to pass. The reason for this is given in Eze 12:24 and Eze 12:25, in two co-ordinate sentences, both of which are introduced with כּי. First, every false prophecy shall henceforth cease in Israel (Eze 12:24); secondly, God will bring about the fulfilment of His own word, and that without delay (Eze 12:25). Different explanations have been given of the meaning of Eze 12:24. Kliefoth proposes to take שׁוא and מקסם as the predicate to חזון: no prophecy in Israel shall be vain and flattering soothsaying, but all prophecy shall become true, i.e., be fulfilled. Such an explanation, however, is not only artificial and unnatural, since מקסם would be inserted as a predicate in a most unsuitable manner, but it contains this incongruity, that God would apply the term מקסם, soothsaying, to the predictions of prophets inspired by Himself. On the other hand, there is no force in the objection raised by Kliefoth to the ordinary rendering of the words, namely, that the statement that God was about to put an end to false prophecy in Israel would anticipate the substance of the sixth word of God (i.e., Ezekiel 13). It is impossible to see why a thought should not be expressed here, and then still further expanded in Ezekiel 13. חלק, smooth, i.e., flattering (compare Hos 10:2; and for the prediction, Zac 13:4-5). The same reply serves also to overthrow the sceptical objection raised by the frivolous despisers of the prophet's words. Hence there is only a brief allusion made to them in Eze 12:26-28. - Eze 12:26. And the word of Jehovah came to me, saying, Eze 12:27. Son of man, behold, the house of Israel saith, The vision that he seeth is for many days off, and he prophesies for distant times. Eze 12:28. Therefore say to them, Thus saith the Lord Jehovah, All my words shall be no longer postponed: the word which I shall speak shall come to pass, saith the Lord Jehovah. - The words are plain; and after what has already been said, they need no special explanation. Eze 12:20 compare with Eze 12:25.

Verse 1

Perhaps Ezekiel reflected with so much pleasure upon the vision he had had of the glory of God that often, since it went up from him, he was wishing it might come down to him again, and, having seen it once and a second time, he was willing to hope he might be a third time so favoured; but we do not find that he ever saw it any more, and yet the word of the Lord comes to him; for God did in divers manners speak to the fathers (Heb 1:1) and they often heard the words of God when they did not see the visions of the Almighty. Faith comes by hearing that word of prophecy which is more sure than vision. We may keep up our communion with God without raptures and ecstasies. In these verses the prophet is directed, I. By what signs and actions to express the approaching captivity of Zedekiah king of Judah; that was the thing to be foretold, and it is foretold to those that are already in captivity, because as long as Zedekiah was upon the throne they flattered themselves with hopes that he would make his part good with the king of Babylon, whose yoke he was now projecting to shake off, from which, it is probable, these poor captives promised themselves great things; and it may be, when he was forming that design, he privately sent encouragement to them to hope that he would rescue them shortly, or procure their liberty by exchange of prisoners. While they were fed with these vain hopes they could not set themselves either to submit to their affliction or to get good by their affliction. It was therefore necessary, but very difficult, to convince them that Zedekiah, instead of being their deliverer, should very shortly be their fellow-suffered. Now, one would think it might have been sufficient if the prophet had only told them this in God's name, as he does afterwards (Eze 12:10); but, to prepare them for the prophecy of it, he must first give them a sign of it, must speak it to their eyes first and then to their ears: and here we have, 1. The reason why he must take this method (Eze 12:2): It is because they are a stupid, dull, unthinking people, that will not heed or will soon forget what they only hear of, or at least will not be at all affected with it; it will make no impression at all upon them: Thou dwellest in the midst of a rebellious house, whom it is next to impossible to work any good upon. They have eyes and ears, they have intellectual powers and faculties, but they see not, they hear not. They were idolaters, whose character it was that they were like the idols they worshipped, which have eyes and see not, ears and hear not, Psa 115:5, Psa 115:6, Psa 115:8. Note, Those are to be reckoned rebellious that shut their eyes against the divine light and stop their ears to the divine law. The ignorance of those that are wilfully ignorant, that have faculties and means and will not use them, is so far from being their excuse that it adds rebellion to their sin. None so blind, so deaf, as those that will not see, that will not hear. They see not, they hear not; for they are a rebellious house. The cause is all from themselves: the darkness of the understanding is owing to the stubbornness of the will. Now this is the reason why he must speak to them by signs, as deaf people are taught, that they might be either instructed or ashamed. Note, Ministers must accommodate themselves not only to the weakness, but to the wilfulness of those they deal with, and deal with them accordingly: if they dwell among those that are rebellious they must speak to them the more plainly and pressingly, and take that course that is most likely to work upon them, that they may be left inexcusable. 2. The method he just take to awaken and affect them; he must furnish himself with all necessaries for removing (Eze 12:3), provide for a journey clothes and money; he must remove from one place to another, as one unsettled and forced to shift; this he must do by day, in the sight of the people; he must bring out all his household goods, to be packed up and sent away (Eze 12:4); and, because all the doors and gates were either locked up that they could not pass through them or so guarded by the enemy that they durst not, he must therefore dig through the wall, and convey his goods away clandestinely through that breach in the wall, Eze 12:5. He must carry his goods away himself upon his own shoulders, for want of a servant to attend him; he must do this in the twilight, that he might not be discovered; and, when he has made what shift he can to secure some of the best of his effects, he must himself steal away at evening in their sight, with fear and trembling, and must go as those that go forth into captivity (Eze 12:4); that is, he must cover his face (Eze 12:6) as being ashamed to be seen and afraid to be known, or in token of very great sorrow and concern; he must go away as a poor broken tradesman, who, when he is forced to shut up shop, hides his head, or quits his country. Thus Ezekiel must be himself a sign to them; and when perhaps he seemed somewhat backward to put himself to all this trouble, and to expose himself to be bantered and ridiculed for it, to reconcile him to it God says (Eze 12:3) "It may be they will consider, and will by it be taken off from their vain confidence, though they be a rebellious house." Note, We must not despair even of the worst, but that yet they may be brought to bethink themselves and repent; and therefore we must continue the use of proper means for their conviction and conversion, because, while there is life, there is hope. And ministers must be willing to go through the most difficult and inconvenient offices (for such was this of Ezekiel's removing), though there be but the it may be of success. If but one soul be awakened to consider, our care and pains will be well bestowed. 3. Ezekiel's ready and punctual obedience to the orders God gave him (Eze 12:7): I did so as I was commanded. Hereby he teaches us all, and ministers especially, (1.) To obey with cheerfulness every command of God, even the most difficult. Christ himself learned obedience, and so we must all. (2.) To do all we can for the good of the souls of others, to put ourselves to any trouble or pains for the conviction of those that are unconvinced. We do all things (that is, we are willing to do any thing), dearly beloved, for your edifying. (3.) To be ourselves affected with those things wherewith we desire to affect others. When Ezekiel would give his hearers a melancholy prospect he does himself put on a melancholy aspect. (4.) To sit loose to this world, and prepare to leave it, to carry out our stuff for removing, because we have here no continuing city. Arise, depart, this it not your rest, for it is polluted. Thou dwellest in a rebellious house, therefore prepare for removing; for who would not be willing to leave such a house, such a wicked world as this is? II. He is directed by what words to explain those signs and actions, as Agabus, when he bound his own hands and feet, told whose binding was thereby signified. But observe, It was not till morning that God gave him an exposition of the sign, till the next morning, to keep up in him a continual dependence upon God for instruction. As what God does, so what he directs us to do, perhaps we know not now, but shall know hereafter. 1. It was supposed that the people would ask the meaning of this sing, or at least they should (Eze 12:9): "Hath not the house of Israel said unto thee, What doest thou? Yes, I know they have. Though they are a rebellious house, yet they are inquisitive concerning the mind of God," as those (Isa 58:2) who sought God daily. Therefore the prophet must do such a strange uncouth thing, that they might enquire what it meant; and then, it may be hoped, people will take notice of what is told them, and profit by it, when it comes to them in answer to their enquiries. But some understand it as an intimation that they had not made any such enquiries: "Hath not this rebellious house so much as asked thee, What doest thou? No; they take no notice of it; but tell them the meaning of it, though they do not ask." Note, When God sends to us by his ministers he observes what entertainment we give to the messages he sends us; he hearkens and hears what we say to them, and what enquiries we make upon them, and is much displeased if we pass them by without taking any notice of them. When we have heard the word we should apply to our ministers for further instruction; and then we shall know if we thus follow on to know. 2. The prophet is to tell them the meaning of it. In general (Eze 12:10), This burden concerns the prince in Jerusalem; they knew who that was, and gloried in it now that they were in captivity that they had a prince of their own in Jerusalem, and that the house of Israel was yet entire there, and therefore doubted not but in time to do well enough. "But tell them," says God, "that in what thou hast done they may read the doom of their friends at Jerusalem. Say, I am your sign," Eze 12:11. As the conversation of ministers should teach the people what they should do, so the providences of God concerning them are sometimes intended to tell them what they must expect. The unsettled state and removals of ministers give warning to people what they must expect in this world, no continuance, but constant changes. When times of trouble are coming on Christ tells his disciples, They shall first lay their hands on you, Luk 21:12. (1.) The people shall be led away into captivity (Eze 12:11): As I have done, so shall it be done unto them; they shall be forced away from their own houses, no more to return to them, neither shall their place know them any more. We cannot say concerning our dwelling-place that it is our resting-place; for how far we may be tossed from it before we die we cannot foresee. (2.) The prince shall in vain attempt to make his escape; for he also shall go into captivity. Jeremiah had told Zedekiah the same to his face (Jer 34:3): Thou shalt not escape, but shalt surely be taken. Ezekiel here foretels it to those who made him their confidence and promised themselves relief from him. [1.] That he shall himself carry away his own goods: He shall bear upon his shoulder some of his most valuable effects. Note, The judgments of God can turn a prince into a porter. He that was wont to have the regalia carried before him, and to march through the city at noon-day, shall now himself carry his goods on his back and steal away out of the city in the twilight. See what a change sin makes with men! All the avenues to the palace being carefully watched by the enemy, they shall dig through the wall to carry out thereby. Men shall be their own house-breakers, and steal away their own goods; so it is when the sword of war has cancelled all right and property. [2.] That he shall attempt to escape in a disguise, with a mask or a visor on, which shall cover his face, so that he shall be able only to look before him, and shall not see the ground with his eyes. He who, when he was in pomp, affected to be seen, now that he is in his flight is afraid to be seen; let none therefore either be proud of being looked at or over-much pleased with looking about them, when they see a king with his face covered, that he cannot see the ground. [3.] That he shall be made a prisoner and carried captive into Babylon (Eze 12:13): My net will I spread upon him and he shall be taken in my snare. It seemed to be the Chaldeans' net and their snare, but God owns them for his. Those that think to escape the sword of the Lord will find themselves taken in his net. Jeremiah had said that king Zedekiah should see the king of Babylon and that he should go to Babylon; Ezekiel says, He shall be brought to Babylon, yet he shall not see it, though he shall die there. Those that were disposed to cavil would perhaps object that these two prophets contradicted one another; for one said, He shall see the king of Babylon, the other said, He shall not see Babylon; and yet both proved true: he did see the king of Babylon at Riblah, where he passed sentence upon him for his rebellion, but there he had his eyes put out, so that he did not see Babylon when he was brought thither. These captives expected to see their prince come to Babylon as a conqueror, to bring them out of their trouble; but he shall come thither a prisoner, and his disgrace will be a great addition to their troubles. Little joy could they have in seeing him when he could not see them. [4.] That all his guards should be dispersed and utterly disabled for doing him any service (Eze 12:14): I will scatter all that are about him to help him, so that he shall be left helpless; I will scatter them among the nations and disperse them in the countries (Eze 12:15), to be monuments of divine justice wherever they go. But are there not hopes that they may rally again? (he that flies one time may fight another time); no: I will draw out the sword after them, which shall cut them off wherever if finds them; for the sword that God draws out will be sure to do the execution designed. Yet of Zedekiah's scattered troops some shall escape (Eze 12:16): I will leave a few men of them. Though they shall all be scattered, yet they shall not all be cut off; some shall have their lives given them for a prey. And the end for which they are thus remarkably spared is very observable: That they may declare all their abominations among the heathen whither they come; the troubles they are brought into will bring them to themselves and to their right mind, and then they will acknowledge the justice of God in all that is brought upon them and will make an ingenuous confession of their sins, which provoked God thus to contend with them; and, as by this it shall appear that they were spared in mercy, so hereby they will make a suitable grateful return to God for his favours to them in sparing them. Note, When God has remarkably delivered us from the deaths wherewith we were surrounded we must look upon it that for this end, among others, we were spared, that we might glorify God and edify others by making a penitent acknowledgment of our sins. Those that by their afflictions are brought to this are then made to know that God is the Lord and may help to bring others to the knowledge of him. See how God brings good out of evil. The dispersion of sinners, who had done God much dishonour and disservice in their own country, proves the dispersion of penitents, who shall do him much honour and service in others countries. The Levites are by a curse divided in Jacob and scattered in Israel, yet it is turned into a blessing, for thereby they have the fairest opportunity to teach Jacob God's laws.

Verse 17

Here again the prophet is made a sign to them of the desolations that were coming on Judah and Jerusalem. 1. He must himself eat and drink in care and fear, especially when he was in company, Eze 12:17, Eze 12:18. Though he was under no apprehension of danger to himself, but lived in safety and plenty, yet he must eat his bread with quaking (the bread of sorrows, Psa 127:2) and drink his water with trembling and with carefulness, that he might express the calamitous condition of those that should be in Jerusalem during the siege; not that he must dissemble and pretend to be in fear and care when really he was not; but having to foretel this judgment, to show that he firmly believed it himself, and yet was far from desiring it, in the prospect of it he was himself affected with grief and fear. Note, When ministers speak of the ruin coming upon impenitent sinners they must endeavour to speak feelingly, as those that know the terrors of the Lord; and they must be content to endure hardness, so that they may but do good. 2. He must tell them that the inhabitants of Jerusalem should in like manner eat and drink with care and fear, Eze 12:19, Eze 12:20. Both those that have their home in Jerusalem and those of the land of Israel that come to shelter themselves there, shall eat their bread with carefulness and drink their water with astonishment, either because they are afraid it will not hold out, but they shall want shortly, or because they are continually expecting the alarms of the enemy, their life hanging in doubt before them (Deu 28:66), so that what they have they shall have no enjoyment of nor will it do them any good. Note, Care and fear, if they prevail, are enough to embitter all our comforts and are themselves very sore judgments. They shall be reduced to these straits that thus by degrees, and by the hand of those that thus straiten them, both city and country may be laid in ruins; for it is no less than an utter destruction of both that is aimed at in these judgments - that her land may be desolate from all the fulness thereof, may be stripped of all its ornaments and robbed of all its fruits, and then of course the cities that are inhabited shall be laid waste, for they are served by the field. This universal desolation was coming upon them, and then no wonder that they eat their bread with care and fear. Now we are here told, (1.) How bad the cause of this judgment was; it is because of the violence of all those that dwell therein, their injustice and oppression, and the mischief they did one another, for which God would reckon with them, as well as for the affronts put upon him in his worship. Note, The decay of virtue in a nation brings on a decay of every thing else; and when neighbours devour one another it is just with God to bring enemies upon them to devour them all. (2.) How good the effect of this judgment should be: You shall know that I am the Lord; and if, by these judgments, they learn to know him aright, that will make up the loss of all they are deprived of by these desolations. Those are happy afflictions, how grievous soever to flesh and blood, that help to introduce us into and improve us in an acquaintance with God.

Verse 21

Various methods had been used to awaken this secure and careless people to an expectation of the judgments coming, that they might be stirred up, by repentance and reformation, to prevent them. The prophecies of their ruin were confirmed by visions, and illustrated by signs, and all with such evidence and power that one would think they must needs be wrought upon; but here we are told how they evaded the conviction, and guarded against it, namely, by telling themselves, and one another, that though these judgments threatened should come at last yet they would not come of a long time. This suggestion, with which they bolstered themselves up in their security, is here answered, and shown to be vain and groundless, in two separate messages which God sent to them by the prophet at different times, both to the same purport; such care, such pains, must the prophet take to undeceive them, Eze 12:21, Eze 12:26. Observe, I. How they flattered themselves with hopes that the judgments should be delayed. One saying they had, which had become proverbial in the land of Israel, Eze 12:22. They said, "The days are prolonged; the judgments have not come when they were expected to come, but seem to be still put off de die in diem - from day to day, and therefore we may conclude that every vision fails, because it should seem that some do, that because the destruction has not come yet it will never come; we will never trust a prophet again, for we have been more frightened than hurt." And another saying they had which, if it would not conquer their convictions, yet would cool their affections and abate their concern, and that was, "The vision is for a great while to come; it refers to events at a vast distance, and he prophesies of things which, though they may be true, are yet very far off, so that we need not trouble our heads about them (Eze 12:27); we may die in honour and peace before these troubles come." And, if indeed the troubles had been thus adjourned, they might have made themselves easy, as Hezekiah did. Is it not well if peace and truth shall be in my days? But it was a great mistake, and they did but deceive themselves into their own ruin; and God is here much displeased at it; for, 1. It was a wretched abuse of the patience of God, who, because for a time he kept silence, was thought to be altogether such a one as themselves, Psa 50:21. That forbearance of God which should have led them to repentance hardened them in sin. They were willing to think their works were not evil because sentence against them was not executed speedily; and therefore concluded the vision itself failed, because the days were prolonged. 2. It received countenance form the false prophets that were among them, as should seem from the notice God takes (Eze 12:24) of the vain visions, and flattering divinations, even within the house of Israel, to whom were committed the oracles of God. No marvel if those that deceived themselves by worshipping pretended deities deceived themselves also by crediting pretended prophecies, to which strong delusions God justly gave them up for their idolatries. 3. These sayings had become proverbial; they were industriously spread among the people, so that they had got into very one's mouth, and not only so, but were generally assented to, as proverbs usually are, not only the proverbs of the ancients, but those of the moderns too. Note, It is a token of universal degeneracy in a nation when corrupt and wicked sayings have grown proverbial; and it is an artifice of Satan by them to confirm men in their prejudices against the word and ways of God, and a great offence to the God of heaven. It will not serve for an excuse, in saying ill, to plead that it is a common saying. II. How they are assured that they do but deceive themselves, for the judgments shall be hastened, these profane proverbs shall be confronted: Tell them, therefore, The days are at hand (Eze 12:23), and again, There shall none of my words be prolonged any more, Eze 12:28. Their putting the evil day far from them does but provoke God to bring it the sooner upon them; and it will be so much the sorer, so much the heavier, so much the more a surprise and terror to them when it does come. He must tell them, 1. That God will certainly silence the lying proverbs, and the lying prophecies, with which they buoyed up their vain hopes, and will make them ashamed of both: (1.) I will make this proverb to cease; for when they find the days of vengeance have come, and not one iota or tittle of the prediction falls to the ground, they will be ashamed to use it as a proverb in Israel, The days are prolonged, and the vision fails. Note, Those that will not have their eyes opened and their mistakes rectified, by the word of God, shall be undeceived by his judgments: for every mouth that speaks perverse things shall be stopped. (2.) There shall be no more any vain vision, Eze 12:24. The false prophets, who told the people they should have peace and should soon see an end of their troubles, shall be disproved by the event, and then shall be ashamed of their pretensions, and shall hide their heads and impose silence upon themselves. Note, As truth was older than error, so it will survive it; it got the start, and it will get the race. The true prophets' visions and predictions stand, and are in full force, power, and virtue; they give law, and receive credit, when the vain visions, and the flattering divinations, are lost and forgotten, and shall be no more in the house of Israel; for great is the truth, and will prevail. 2. That God will certainly, and very shortly, accomplish every word that he has spoken. With what majesty does he say it (Eze 12:25): I am the Lord! I am Jehovah! That glorious name of his speaks him a God giving being to his word by the performance of it, and therefore to the patriarchs, who lived by faith in a promise not yet performed, he was not known by his name Jehovah, Exo 6:3. But, as he is Jehovah in making good his promise, so he is in making good his threatenings. Let them know then that God, with whom they have to do, is the great Jehovah, and therefore, (1.) He will speak, whether they will hear or whether they will forbear: I am the Lord, I will speak. God will have his saying, whoever gainsays it. God's oracles are called lively ones, for they still speak when the pagan oracles are long ago struck dumb. There has been, and shall be, a succession of God's ministers to the end of the world, by whom he will speak; and, though contempt may be put upon them, that shall not put a period to their ministration: In your days, O rebellious house! will I say the word. Even in the worst ages of the church God left not himself without witness, but raised up men that spoke for him, that spoke from him. I will say the word, the word that shall stand. (2.) The word that he speaks shall come to pass; it shall infallibly be accomplished according to the true intent and meaning of it, and according to the full extent and compass of it: I will say the word and will perform it (Eze 12:25), for his mind is never changed, nor his arm shortened, nor is Infinite Wisdom ever nonplussed. With men saying and doing are two things, but they are not so with God; with him it is dictum, factum - said, and done. In the works of providence, as in those of creation, he speaks and it is done; for he said, Let there be light, and there was light - Let there be a firmament, and there was a firmament, Num 23:19; Sa1 15:29. Whereas they had said, Every vision fails (Eze 12:22), God says, "No, there shall be the effect of every vision (Eze 12:23); it shall not return void, but every sign shall be answered by the thing signified." Those that see the visions of the Almighty do not see vain visions; God confirms the word of his servants by performing it. (3.) It shall be accomplished very shortly: "The days are at hand when you shall see the effect of every vision, Eze 12:23. It is said, it is sworn, that delay shall be no longer (Rev 10:6); the year of God's patience has now just expired, and he will no longer defer the execution of the sentence. It shall be no more prolonged (Eze 12:25); he has borne with you a great while, but he will not bear always. In your days, O rebellious house! shall the word that is said be performed, and you shall see the threatened judgments and share in them. Behold, the Judge stands at the door. The righteous are taken away from the evil to come, but this rebellious house shall not be so quietly taken away; no, they shall live to be hurried away, to be chased out of the world." This is repeated (Eze 12:28): "There shall none of my words be prolonged any more, but judgment shall now hasten on apace; and the longer the bow has been in the drawing the deeper shall the arrow pierce." When we tell sinners of death and judgment, heaven and hell, and think by them to persuade them to a holy life, though we do not find them downright infidels (they will own that they do believe there is a state of rewards and punishments in the other world), yet they put by the force of those great truths, and void the impressions of them, by looking upon the things of the other world as very remote; they tell us, "The vision you see is for many days to come, and you prophesy of the times that are very far off; it will be time enough to think of them when they come nearer," whereas really there is but a step between us and death, between us and an awful eternity; yet a little while and the vision shall speak and not lie, and therefore it concerns us to redeem time, and get ready with all speed for a future state; for, though it is future, it is very near, and while impenitent sinners slumber their damnation slumbers not.

Verse 1

12:1–24:27 This section collects diverse prophecies and sign acts that are united in their condemnation of Jerusalem and its leaders.

12:1-2 The inhabitants of Judah were not the only ones who had stony, stubborn hearts that were reluctant to hear the prophet’s message (11:19). The exiles among whom Ezekiel lived were also rebellious people who would refuse to see that their ways were evil and decline to hear his message, just like those left behind in Judah.

Verse 5

12:5-7 Ezekiel was to dig a hole through the wall as though sneaking out of a besieged city without being noticed, as Zedekiah later attempted to do (2 Kgs 25:4).

Verse 12

12:12-13 King Zedekiah was unable to see the coming judgment, so he would be unable to see either the land he is leaving or the land of the Babylonians. This prophecy was fulfilled when the Babylonians captured Zedekiah as he fled from besieged Jerusalem. After making him watch while his sons were tortured to death, the Babylonians gouged out his eyes (2 Kgs 25:1-7). This terrible fate for Judah’s last king was not simply due to the Babylonians’ imperial expansionist ambitions. More fundamentally, the Lord wanted to capture him in his snare.

Verse 16

12:16 The unhappy few survivors would confess all their detestable sins to their captors, not necessarily in repentance, but in recognition that the Lord had acted justly in judgment against them.

Verse 17

12:17-20 For Ezekiel to tremble and shake while eating and drinking was a sign act that reflected the terrible anxiety of the inhabitants of Jerusalem and Judah as they saw their inevitable doom approaching. When the exiles learned that their former homeland had been destroyed, they would realize that they were not castoffs from God’s plan, but rather the fortunate ones who had escaped his comprehensive judgment (see Jer 24:1-8).

Verse 21

12:21–14:11 The messages in this section address the issue of true and false prophecy.

Verse 22

12:22 Ezekiel’s hearers were so reluctant to open their ears to the message of the prophets that they had coined a proverb to express their skepticism.

Verse 23

12:23-25 In response to the people’s unbelief (12:22), the Lord framed a new proverb for the people, using similar words but with an opposite meaning.

Verse 26

12:26-28 The people responded with a second proverb, and again the Lord refuted them. What the Lord had threatened, he would do.