EZEKIEL – CHAPTER 12

A VISION OF EZEKIEL’S FLIGHT

Verses 1-16:

HIS DEPARTURE FOR A SIGN, v. 11

Verse 1 certifies that the word of the Lord came to Ezekiel anew, as it came to: 1) Moses at the burning bush, 2) to Philip in Samaria, and 3) to Paul on the Damascus road, calling each to bear a Divine message, 2Ti 3:16-17; 2Pe 1:20-21.

Verse 2 is an explanation from the Lord, to Ezekiel, that He knows the people of Tel-Abib there in Babylon, even the captive Jews, among whom he dwelt. God Himself declared them to be: 1) a rebellious house, 2) with blind eyes, 3) and deaf ears, too stubborn, blind, and deaf to look upon, listen to, or obey the God of their fathers, whose laws they had and were breaking, Exo 20:4-5. See also Isa 6:9; Isa 42:20; Jer 5:21; Mat 13:13; Joh 12:40; Act 28:27.

Verse 3 then is a charge for Ezekiel to pack up his stuff, equipment, and move out of his residence in open daylight, to another area, still in view of the people. It was explained that his move from directly among his own people by the river Chebar, near Tel-Abib would remind them of Lot’s orders to leave Sodom and Gomorrah causing them to listen to his message from the Lord, Gen 19:12-26. Though they were a rebellious house, an organized Jewish society that claimed to be of the order of Moses, Heb 3:1-6.

Verse 4 continues to direct him to bring his stuff, equipment for a journey in open day, packing it in view of all his neighbors, as one hastily preparing to move. He was then told to leave in haste, late in the evening, as one would go into captivity, or exile, carrying only the necessities of life, Exo 12:11; Exo 12:34. He was then to leave before total darkness fell, with his neighbors looking on, with uncertainty, curiosity and suspicion.

Verse 5 adds that he was to dig through the wall (of either his own estate residence or the village) in full view of his neighbors, carrying his stuff out through the hole, with the residents nearby looking on, as in Eze 13:11. Such was by Divine command, as surely as God directed His people in Egypt to borrow from their neighbors and prepare for a flight from there.

Verse 6 further explains that God commanded Ezekiel to shoulder all his stuff, where he had carried it outside through the hole in the wall; He was to leave the place with his stuff on his shoulders and his face covered, to avoid recognition, so that he could not see the ground. The Lord certified to him that his obedient conduct would thus be set or fixed as a sign to the house of Israel, v. 11; Eze 4:3; Eze 24:24; Isa 8:18. This is believed to be symbolic or typical of the coming fate of King Zedekiah and the rebellious remnant of the house of Israel back in Jerusalem. Such symbolism appears, Isa 20:2; Jer 27:2.

Verse 7 explains that Ezekiel obeyed the Lord, did as he was told, carried out his stuff by day, as stuff one would carry away from his house, knowing he was going into captivity. Then in the twilight of evening he hastily dug through the wall with his hand, and carried the stuff away on his shoulders, in the twilight, before the people, as darkness fell over Tel-Abib.

Verse 8 accounts that early in the morning following, yet in view of the city, the Lord asked of Ezekiel whether or not the rebellious house of Israel had inquired of him, what he was doing? For surely they had, God did not ask for information, but to elicit from him a testimony for the record’s sake. And surely they had inquired of him, as well as wonder among themselves, regarding this action of the prophet-man, who had been set for a sign to them, v. 6, 11; 1Co 1:22.

Verse 10 states that this “burden” (weighty judgment just described) concerned the prince or ruler (Zedekiah) in Jerusalem, and all the house of Israel that was among them, Isa 13:1. The burden was heavy or weighty for two reasons: 1) First, for Ezekiel to declare it, and 2) Second, for those who bare from it the wrath of God, Rom 1:18. The “burden” term was used Hos 8:10; Nah 1:1.

Verse 11 recounts Ezekiel’s declaration that he was (existed as) a sign to those who beheld him leaving his home in the twilight with his necessary household stuff or bare survival needs on his back, as one going away into captivity, v. 3-6. Then he asserted to those who watched him, as he moved out of his Tel-Abib residence, that so should their brethren back in Jerusalem also yet be carried into captivity, Jer 39:4; 2Sa 15:30.

Verse 12 prophecies that the prince or ruler of Jerusalem shall bear upon his shoulder his stuff and go forth from his home and throne in the twilight, digging through the wall, city of Jerusalem, to escape, not daring to go through the city gates which should be guarded by the invading Chaldean army, Jer 39:4. As Ezekiel had done, so would the king cover his eyes and face so that he could not see the ground, going forth disguised as a fugitive slave or common man, to save his life, v. 6, 7.

Verse 13 continues a statement of the Lord’s words that He would spread His net as a snare over the escaping prince, King Zedekiah, and bring him into Babylon, to the land of the Chaldeans. Yet he would not see it for he would surely die there, in the land with his two sons and with both of his eyes punched out, 2Ki 25:1-7; Jer 32:1-11.

Verse 14 further warns that the Lord would scatter to the winds all who were guards about Zedekiah, placed there to protect him; so that he was helpless, in the hands of the vicious Chaldeans, who pursued Zedekiah and those who fled with him from Jerusalem, until they were slain with the sword, Eze 5:10; 2Ki 25:4-5.

Verse 15 asserts that these dispersed from the house of Israel to the four winds, among the nations, would come to know or recognize that He was the Lord, through His righteous judgments, when driven afar, v. 16-20; Eze 6:7; Eze 6:14; Eze 11:10; Psa 9:16.

Verse 16 pledges that the Lord would leave a few men of them, a small remnant, who should escape the sword, and famine, and pestilence, in order that they might testify among the nations, certify to their own offspring and the nations, that it was their abominations against God and His law that caused their captivity and slavery, Exo 20:1-5; Pro 1:21-31; Act 1:8; Eze 14:22-23.

Fuente: Garner-Howes Baptist Commentary

Because God was about to give a command to his servant, he wished to inspire him with fortitude of mind, lest, when he saw that he was consuming his labor in vain, he should withdraw from his course. For we know how severe is that temptation to God’s servants when they speak to the deaf, and not only is their doctrine rejected but even refused with ignominy. They think, therefore, that nothing is better than silence, because where their word is so despised it only exposes the name of God to the reproaches of the impious. Now then we understand for what purpose God admonishes his Prophet about the contumacy of the nation. The Prophet had tried enough, and more than enough, how unmanageable the Israelites were, but God confirms by his judgment what the Prophet had discovered sufficiently in practice. Then we must observe another reason, for God not only commanded his Prophet what to say, but he added an outward symbol, as we shall see. But the Prophet might object, that it would be ridiculous to take a staff, and scrip, and hat, as a traveler about to commence a journey. Nor is it doubtful that the Israelites derided through perverseness what he was doing, as a boyish amusement.

Lest, therefore, the Prophet should think what he was commanded to do absurd, God instructs him, and gives him the reason of his plan. He says, therefore, the house of Israel is rebellious, and then he expresses the greatness of their contumacy, namely, that they are deaf, though endued with ears: that they are blind, and yet do not want eyes God here shows that the Israelites could not defend their error, as if they had sinned without consideration; but he assigns their neither hearing nor seeing to their obstinacy. And this must be diligently remarked, because hypocrites, when convicted, catch as much as possible at this excuse, that they fell through error or ignorance. But God on the contrary here pronounces that the Israelites were blind and deaf, and shows that their blindness was voluntary. When, therefore, unbelievers pretend that they have not been illuminated by the Lord, it may be conceded to them that they are blind and deaf: but we must often proceed beyond this, since their own obstinacy is the fountain of their blindness and deafness: and God blinds them, because they will not admit the light offered them, but stop their ears. In God’s judgments, indeed, the causes do not always appear, for we sometimes see a whole nation Minded without any reason apparent to us; but as far as the ten tribes are concerned, there can be no excuse for their error, since they were brought up from childhood in God’s law, so that their pride and contempt caused God to reject them. Hence they were so stupified that they neither saw with their eyes nor heard with their ears. And this the Prophet expresses significantly, they hear not, says he, since they are a rebellious house; he does not say, because their senses do not penetrate to the secrets of God, are not sufficiently acute, are not endued with such great prudence; but because they are a rebellious house, that is, because they have stupified themselves. Hence it happens that they neither hear nor see. It follows —

Fuente: Calvin’s Complete Commentary

2. FULLER DETAILS RELATING TO THE SINS OF THE PEOPLE AND THEIR PUNISHMENT (Chaps. 1219)

Intercourse with their countrymen in Jerusalem deeply affected the views and hopes of the exiled Jews, as the feelings and expectations in British colonies are affected by the discussions and decisions in the mother-country. The kingdom of Judah still maintained its existence, notwithstanding the prophetic threatenings of Jeremiah. That gave apparent denial to his dismal prediction, and a bold, defiant attitude was assumed respecting them. The captivity took the cue from this, and the vision of the Holy City, its abominations and departed glory, by which Ezekiel had intimated to his hearers the utter ruin of the Jewish state, found no belief among them. The training through which God was taking them required that this state of mind should be mastered. A true view of their guilt and their dependence on the Law could not be arrived at except as illusions were dissipated. Ezekiel is therefore entrusted with further messages, both for Judah and the captivity, exposing the fatuity of all suppositions that the calamity denounced could be averted. The prophet is inexhaustible in the announcement of this, as the false patriotism was inexhaustible in its announcements of salvation.Heng.

(1.) SYMBOL AND INTERPRETATION OF THE KINGS FLIGHT (Chap. Eze. 12:1-16)

EXEGETICAL NOTES.Eze. 12:1-3. Ezekiel has to do that which must excite public attention at Tel-Abib, but the primary application of his action is to Jerusalem, and so secondarily to the captives. He is not to scruple to carry out palpable and strange movements or to refrain from prophesying as he has done before, because he has to speak to a people who, with capacities for learning, are too perverse to learn (Eze. 12:3). And thou, son of man, make thee utensils of captivity, a phrase found in Jer. 46:19 (marginal rendering), and there and here signifying such few things as could be taken into the unfriendly and hard conditions of exile. And remove [as a captive] by day before their eyes. In broad daylight he was to gather his articles and carry them out of his house, thus making secure of the observation of his neighbours. And thou shalt remove [as a captive] from thy place to another place before their eyes, perhaps they will see, but it is not likely: their disposition evokes the refrain, for they are an house of rebelliousness.

Eze. 12:4-6. Though the articles were brought out, they were left while daylight lasted. At its departure, but before total darkness came on, Ezekiel was to act again; and thou shalt go forth in the evening before their eyes; in some way which would clearly appear to be that of a captive, as the goings forth of a captivity. He was to proceed furtively, while they were looking on. Before their eyes dig through the wall, and go forth by itby the opening thus made (Eze. 12:6). In full view of the people, upon thy shoulder shalt thou lift; but by the time he had digged through night had fallen, such as fell over Abram (Gen. 15:7; Genesis cf.12), and so in the darkness thou shalt go forth; thy face thou shalt cover, as one who does not wish to be recognised, and not see the earth. These proceedings were intended to represent very ominous incidents, for a wonder-sign I give thee to the house of Israel. There was nothing in Ezekiels own surroundings which required this course of action, but it was typical of the fate of King Zedekiah. As yet prosperous, the inhabitants of Jerusalem rashly assumed that his kingdom would continue; but events were preparing which would prove the utter futility of trusting such a shaken reed.

Eze. 12:7-16. Ezekiel fulfilled his instructions to the letter, and on the following morning received, in plain terms, an explanation of what he had been doing. He was thus put in a position to answer the curiosity of the people as to what was meant, and with painful distinctness describes the disasters which were to befall the realm (Eze. 12:10). Say thou unto them, The prince is this lifting up in Jerusalem, i.e., this taking up on my shoulder is a lesson, the prophetic burden which refers to him who occupies the throne in Jerusalemhe must remove as a captive. It refers also to all the house of Israel that are among them; both the inhabitants of Jerusalem and the members of the ten tribes who have joined themselves to their brethren the Jews will be involved in the same calamity. By this sign also the exiled were informed that if they were envious of the lot of those who still remained in Judea that was a groundless feeling, because the latter also would suffer exile (Eze. 12:13). Further details than those found in the symbolic action are given. And I spread my net over him; the Lord will, by means of the Chaldean army, catch the prince in meshes, and his escape will be prevented; And I will bring him to Babylon, to the land of the Chaldeans; yet, in a manner which the event alone can explain, he shall not see it though he shall die there (2Ki. 25:1-7, and Jer. 52:1-11). Eze. 12:14. All his friends, all his forces, I will scatter toward every wind of heaven, and a sword I draw out after them. They would not all perish; I leave over of them men of number, men who can be easily counted; and it is done to this end, that they may declare all their abominations among the heathen among whom they come; their recitals would explain that it was not weakness on the part of the God of Israel which bad occasioned the distress and subjection of His people, but their offences against His holy laws. His unfaltering purpose is that they know that I am the Lord. Human foresight might have signified that the king and people of Jerusalem would be mastered by the Chaldeans, but that the king should flee from the city by night, be caught in his attempt, be taken to Babylon after his eyes had been put out, could not have been forecast by any mere human intelligence, except as the intelligence was enlightened by the God who seeth all events that are to come.

Josephus (Antiq. x. 7) reports that an account of this prophetic action and its explanation was sent to Zudekiah, but that he, on comparing it with the danger which Jeremiah had warned him of, found that the latter said that he should be carried to Babylon, while Ezekiel said that he should not see it. The discrepancy was so glaring in the kings view that he concluded, not that one was right and the other wrong, but that both were false! In this he but showed the captious disposition of superficial inquirers and shallow unbelievers of all ages, who no sooner discover some obvious difficulties on the surface of Revelation than they conclude the whole to be a cunningly devised fable, or treat it as unworthy of their serious consideration. Would they but search a little deeper, and survey, in a spirit of impartiality, the entire field of Revelation, they would find that the things which at first stagger their belief disappear on closer inspection, or remain only as difficulties inseparable from communications which bear respect to the character and purposes of Godhead.Fairbairn.

HOMILETICS

SOME ASPECTS UNDER WHICH GOD COMMUNICATES WITH MEN (Eze. 12:1-16)

Taking for grantedthat which both human history and experience bear witness tonot only that God is able to communicate with man, but also that man is capable of receiving His communications, we are presented here with certain features of that process.

I. It is carried on with a clear view of all human conditions. It could not be otherwise, because He is God and not man. He has respect

(1.) to all with whom He may enter into communication. The king is not too exalted for His message; nor are the princes. Soldiers are open to Him and every member of a quiet habitation. It can be said, I am poor and needy, yet the Lord thinketh upon me.

(2.) To their preparedness for His communications. They have faculties to apprehend all truth that He may impart. Eyes have they to see, and ears have they to hear, and He wants to bring the faculties for seeing and hearing into use. He well knows that eyes may be used for selfish interests, and not for the things that are unseen and eternal, that ears hear the enticements of the flesh and lies of deceiving prophets, but do not listen to the just and holy and good commandment, giving knowledge of sin and need of the righteousness of God by faith in Christ Jesus. Thus He estimates the power of all forces that are favourable or opposed to His aims.

(3.) To the possibility of mastering mens indisposition. Whatever may be the blindness or deafness exhibited in regard to the wisdom and truth and love of Gods words, He still acts in hope of a change. It may be they will consider though they be a rebellious house. His graciousness is a perennial spring for parched and hardened hearts. In New Testament as in Old Testament times, with us as with the Jews, He is long suffering, not willing that any should perish, but that all should come to repentance. The Israelites of Ezekiels day are illustrations of what the Word of the Lord encounters in most of those to whom it is sent; they are its hearers but not its doers, and punishment is impending over them. The Lords treatment of them is a type of His riches of mercy, which leaves no means untried, and would hope against hope. The mirror of human perversity is at the same time the mirror of divine grace.

II. It proceeds by stages.

(1.) They are varied in appearance. Actions are alone at one time; at another they are followed by words. Common and uncommon things are summoned in order to impress His thoughts and ways. It would be quite unfair to argue from these grotesque proceedings of Ezekiel, that any methods, however outlandish, may be pursued in order to secure mens attention to spiritual facts. The method should be such as will impress a truth, not such as may excite little else but wonder or amusement or sympathy. Under such a restriction and by the pressure of divine leading, symbolical actions may first be used, and instruction follow after them; but it ought ever to be realised that no action, even though it may be apparently impressive, is of any worth in Gods judgment unless it end in making men know that He is Lord.

(2.) Constant in progress. So it seems to us, and so it is, only we sometimes conclude that God is in a hurry when He is not. The suffering which looks as if it had burst suddenly upon a people or an individual is the result of preceding events which may have been occurring through some, it may be many, years. The destruction of the plain of Sodom in a morning was physically the outcome of material forces which had been long in gathering and pent up, and was, morally, the final consequence of lengthened and highhanded wickedness. This incident in Ezekiels history shows how God lets the minds of prophet and people simmer till morning over the odd conduct of the prophet on the day and night before. Then He explained what was in prospect; but the event, which the action referred to, was not brought to pass till about six years had gone away. God gives line upon line, precept upon precept, before the guilty fall backward and are broken and are snared and taken. The apostle who ceased not to warn every one night and day with tears was a pupil of God, who is full of compassion. Does His goodness and forbearance lead us to repentance? Have we the love which suffers long and is kind?

(2.) Culminating in acknowledgment of Him. As Ruler over all He makes the end of His revelations of Himself to be that all should know the Lord, from the least to the greatest. He has the right to supreme homage, and He will arrange to spare some of those who have felt the consequences of withholding that homage, so that they shall speak of what He has done. They will make known His deeds among the people, and the heathen shall fear His great and terrible name. Thus shall His way be known upon earth; His saving health among all nations.

THE TIME OF GODS COMMUNICATION IS WORTHY TO BE NOTED (Eze. 12:8)

I. Because the coming of the Word of the Lord to us is an important event in our history.

(1.) Sometimes it produces terror and conviction of evil. Moses on Sinai, Job under the whirlwind, Saul near to Damascus. We are to be brought to see our need.

(2.) Sometimes it is attractive and tender. As to Samuel when a youth, and to Lydia when Paul preached.

(3.) Sometimes it is for consolation. As the still small voice to Elijah when he was cast down, with its, What doest thou here, Elijah? And as Christ came to the disciples on the lake with His, It is I.

(4.) Sometimes to unfold and urge to duty. As to Ezekiel here, and as to Paul when he was praying in the temple in a trance.

II. Because it comes at a noticeable season. In the morning. God regards the time we have been under His teachings, what our attitude to Him has been, and how we have profited, or the reverse. Have I been so long time with you, and yet hast thou not known me?

(1.) The word may come in the morning, literally. Give God your first thoughts, meditate early on His ways; My voice shalt thou hear in the morning, O Lord, and let us say, I will hear what God the Lord will speak.

(2.) In the period of youth. Samuel, Josiah, Timothy. Good to begin well, in hope of ending well. Wilt Thou not cry unto me, My Father, Thou art the guide of my youth?

(3.) After a period of anxiety and suffering. Weeping may endure for a night, but joy cometh in the morning. Martha said to Mary, The Master is come, and calleth for thee. Pay thy vows. Arise, go to Bethel, and make there an altar unto God, that appeared to thee when thou fleddest from the face of Esau thy brother.

Let us look for the day when the dead shall hear the voice of the Son of God and come forth from their graves.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Chapter Seven

SYMBOLS AND SERMONS
12:1-14:23

This section does not begin with a chronological note, but in all likelihood the symbolic actions and oracles recorded here date from the same time frame as those in the preceding section. According to the modern calendar, that would be in the summer of 592 B.C. Ezekiels purpose here is to defend and reinforce the announcement of Jerusalems coming judgment. This material may be divided into four subdivisions with each subdivision itself being a logical bifid. Ezekiel has here incorporated (1) two symbolic actions which he performed (Eze. 12:1-22); (2) two popular sayings which he corrected (Eze. 12:17-20); (3) two scathing oracles which he delivered (Eze. 13:1-23); and (4) two objections to the judgment which he answered (Eze. 14:1-23).

I. TWO SYMBOLIC ACTIONS PERFORMED
12:122

In chapter 12 Ezekiel was commanded to demonstrate to the captives in Babylon through the medium of symbolic actions the certainty of Judahs destruction. In the parable of the fugitive he assumes the role of a refugee who tries to flee a beleaguered city (Eze. 12:1-17). The second parable sets forth the hardships which will be experienced when Jerusalem comes under siege (Eze. 12:18-20). Prophecies of speedy deliverance were current in both Jerusalem and Babylon, and the teaching of this section is especially aimed at countering this false optimism.

A. The Deportation of Jerusalems Inhabitants 12:116

TRANSLATION

(1) And the word of the LORD came unto me, saying, (2) Son of man, you are sitting in the midst of a rebellious house who have eyes to see, and do not see, have ears to hear, but do not hear, for they are a rebellious house. (3) And as for you, son of man, prepare for yourself an exiles baggage, and go into exile by day before their eyes; and you shall go like an exile from your place unto another before their eyes. Perhaps they will see, for they are a rebellious house. (4) And you shall carry out your baggage like the baggage of an exile by day before their eyes, and you shall go out in the evening before their eyes like those who go out to exile. (5) Before their eyes dig for yourself in the wall, then carry out through it. (6) Before their eyes carry it upon a shoulder. Carry it out at twilight; cover your face that you do not see the ground because I have placed you as a sign to the house of Israel. (7) And I did as I was commanded. My baggage I brought out like an exiles baggage by day, and in the evening I dug for myself in the wall with my hand. At twilight I brought it out, upon my shoulder I carried it before their eyes. (8) And the word of the LORD came to me in the morning, saying, (9) Son of man, have not the house of Israel, the house of rebellion, said unto you, What are you doing? (10) Say unto them, Thus says the Lord GOD: This burden concerns the prince in Jerusalem and all the house of Israel which are in the midst of them. (11) Say: I am your sign! As I have done, so shall it be done to them; with the captives they shall go into captivity. (12) And the prince who is in the midst of them shall bear upon his shoulder that he may go out; through the wall they shall dig to carry out through it; his face he shall cover so that he will not be able to see the ground with the eye. (13) And I shall spread out My net over him, and he shall be taken in My snare and I will bring him into Babylon, the land of the Chaldeans; yet he shall not see it, though he shall die there. (14) And all who surround him to help and all his forces I will scatter to every wind; and I will empty the sword after them, (15) that they may know that I am the LORD when I scatter them among nations, and disperse them in the countries. (16) But I will spare a few men among them from sword, famine and pestilence in order that they may declare all their abominations among the nations to which they come, that they may know that I am the LORD.

COMMENTS

Ezekiels congregation in Babylon was enough to discourage the most ardent preacher. They were indeed a rebellious house who refused to see or hear the truth (Eze. 12:2).[265] They had refused to listen to the inspired explanation of their plight which Ezekiel had conveyed to them in sign and word. Though they themselves had fallen prey to the mighty Nebuchadnezzar, apparently they clung desperately irrationally to the conviction that God would ultimately deliver Jerusalem. Still the prophet must try to get through to them. The preachers knowledge that his words will be ignored is never to be used as an excuse for not uttering those words. The truth must be forthrightly preached if only to justify the hearers condemnation.

[265] Similar statements regarding spiritually blind eyes and deaf ears are found in Isa. 6:9; Isa. 42:20; Jer. 5:21; Mat. 13:13; Joh. 12:40.

Ezekiel was told to prepare for himself the kind of articles that a person might be permitted to carry on a journey into exile. The barest necessities a staff, knapsack, drinking cup might be among the articles gathered. These preparations were to be made by day so as to call attention to them. Ezekiels strange behavior must have been the talk of the exilic community and he would have had no lack of spectators to watch and gossip about his every action. Having gained their attention he is to make like an exile and travel from his place to an indefinite location outside his house. The object of this symbolic action was hopefully to attract the attention of the rebellious house (Eze. 12:3). Though discouraged by his lack of visible results, Ezekiel needed to be reminded that it was always possible that some would understand. Perhaps expresses doubt, but also hope.

Eze. 12:4-6 set forth in more detail how Ezekiel was to carry out his fugitive parable.

1. He was to take the necessary props out of his house and pile them up opposite his door.
2. The baggage was to be assembled by day, but the actual trek would take place in the cool of the evening. At evening time he was to go forth like an exile seeking to evade the enemy.

3. In this action Ezekiel was to assume the dejected demeanor and undertake the desperate deeds of a man faced with the grim reality of exile (Eze. 12:4).

4. He is to dig through the wall in plain view of the people. The wall here is probably the wall of the courtyard around his house,[266] and not the wall of the city or of the house itself. Walls in Babylonia were built of sun-dried brick which could, with some exertion, be removed by hand. This phase of the parable is an allusion to the attempt of King Zedekiah to escape Jerusalem (2Ki. 25:4). Through the hole in the wall Ezekiel was to carry out his captives baggage (Eze. 12:5).

[266] The Hebrew is qir, not choma, which is used of a city wall. Tel Abib would probably not have had city walls at which Ezekiel might have demonstrated his message more accurately.

5. Once through the wall he was to carry his exiles baggage upon his shoulder into the early evening darkness.[267]

[267] The Hebrew alatah signifies the darkness that follows sunset. The word occurs elsewhere only in Gen. 15:17.

6. He was to wear a covering over his face, which would have the effect of making it impossible for him to see the ground. This may symbolize King Zedekiahs attempt to disguise himself as he attempted to flee Jerusalem. The fact that he could not see the land may be an allusion to the blinding of Zedekiah at Riblah (2Ki. 25:7).

7. In all this action Ezekiel was serving as a sign[268] to the house of Israel, i.e., a warning of the impending doom facing Jeru salem.

[268] Isaiah (Isa. 20:2) and Jeremiah (Jer. 27:2) had also been signs to Israel.

Ezekiel faithfully carried out his instructions. During the day he brought forth his props and that evening he dug through the walls with his hands. Digging with the hands rather than with a pick probably indicates that the fugitive would try to avoid the sound of tools

Following the night in which Ezekiel made his symbolic escape, he received a revelation from God (Eze. 12:8). Apparently not even Ezekiel was fully aware of the significance of the actions he had performed except in the very general sense that indicated the prospect of further exile for the Jews of Jerusalem. By means of a negative question God alludes to the fact that many people had been interrogating Ezekiel about his strange behavior (Eze. 12:9). He was to inform them that the burden his prophetic message[269] had to do with the prince,[270] i.e., King Zedekiah and all the house of Israel who still were in the midst of them i.e., the arrogant apostates in Jerusalem. This last half of Eze. 12:10 is difficult, but apparently Ezekiel is saying that some who belonged to the true Israel still remained in the condemned city.

[269] The word burden in the sense of prophecy so common in the pre-exilic prophets is used in Ezekiel only here, Through constant use by fake prophets (Jer. 23:33-38) the term had fallen into discredit.

[270] Ezekiel seems to have regarded Jehoiachin rather than Zedekiah as legitimate king of Judah. He therefore refers to Zedekiah as a prince rather than a king.

To these people, Ezekiel was a sign or an illustration or an object lesson. What he had done in symbolic parody would actually befall the inhabitants of Jerusalem they would be driven from their homeland (exile) and forced to settle in areas set apart for them by their conquerors (captivity; Eze. 12:11). To avoid that fate the prince that is among them (Zedekiah) would attempt to flee by night carrying what meager belongings he could in a sack thrown over his shoulder. This exodus would be made through a hole they (the royal servants) would be able to hastily dig through some palace wall. His face would be covered for purposes of disguise and mourning so that he would not be able to see the ground. The further significance of the covered face is found in the fact that Zedekiah was blinded at Riblah by the Chaldeans and from that time could not see the ground upon which he trod.

Zedekiahs escape efforts would not be successful. The arm of God as well as the armies of Nebuchadnezzar would be against him. His flight would be arrested by an act of God. The soldiers of the Chaldean army would act as agents of God to ensnare the apostate king[271] (Eze. 12:13). The royal bodyguard would desert their commander in the moment of crisis and they would flee for their lives with the Chaldean swordsmen in hot pursuit (Eze. 12:14). The king would be hauled off to Babylon, yet he would never see[272] the land (Eze. 12:13). This amazing prophecy was fulfilled when the Chaldeans blinded Zedekiahs eyes at Riblah (2Ki. 25:7). When these gloomy prophecies were fulfilled the remnant of Gods people scattered through the nations would realize that Yahweh is God of justice as well as salvation (Eze. 12:15). What men refuse to learn in times of prosperity they will be forced to learn in days of adversity. That is to say, when the false theological notions about the Lord had been shattered, they would realize for the first time the full significance of the name Yahweh. A few would survive the overthrow of Jerusalem the sword, the famine, the pestilence and they would become truly converted. They would openly admit to their guilt in worshiping pagan abominations, and they would make known the name and claim of Yahweh among the heathen nations where they would be scattered (Eze. 12:16). Through their account heathen nations would recognize the justice of the exile and the righteous character of Yahweh who engineered it.

[271] The picture of a net trap is used also in Eze. 17:20; and Eze. 19:8. Also see Lam. 1:13 and Hos. 7:12.

[272] Josephus (Ant. X .vii. 2; viii. 2) relates a tradition that Ezekiel sent this prophecy to Jerusalem Finding a discrepancy in the words that he should not see Babylon, and chose of Jeremiah (Jer. 32:4; Jer. 34:13), Zedekiah hardened himself in unbelief.

Fuente: College Press Bible Study Textbook Series

Ezekiel’s Depiction of the Coming Great Escape That Will Fail.

‘The word of Yahweh also came to me saying, “Son of man, you dwell among the rebellious house, who have eyes to see, and do not see, who have ears to hear, but do not hear, for they are a rebellious house.” ’

Again ‘the word of Yahweh came to’ Ezekiel, the indication of a new prophecy, and a reminder that he could only speak when he had a word from Yahweh. Otherwise he must remain dumb (Eze 3:26). And He spoke of the difficulties that Ezekiel was facing, the difficulties of ministering to a people who would not hear.

That is always the most difficult and heartless of tasks. And Yahweh offered little hope. They were, he said, a rebellious group of people, who did not want to hear the truth. While they would not listen to His word, they wanted comfort and assurance that they would soon return to their homeland. They could not believe that Jerusalem and the temple would be destroyed. They could not believe that God would allow it. They could not bring themselves to accept that it was what they deserved.

Yahweh’s words may have reference to their treatment of Ezekiel’s description of his visions, or to their treatment of his overall message that God has deserted Jerusalem so that its fate was sealed, or indeed to both. They just would not and could not accept it.

‘Eyes to see’ may have specific reference to the acted out prophecies that Ezekiel has already performed. They had seen him bound up and lying on his side, eating starvation rations, they had watched him grow thinner and thinner and develop the inevitable painful sores, they had seen him depict the fall of Jerusalem, but they had refused to see in that the certainty of the downfall of Jerusalem, and of Israel and Judah. And they had heard what he had to tell them, both in his visions and through the word that Yahweh had spoken to him. But they were sceptical and unbelieving. They did not accept what he said. And why? Because, said God, their hearts were rebellious. That is why they would not believe that what he said was possible. Because it did not fit in with their idea of Yahweh, and they did not want to know what God had to say about it (compare Eze 2:4; Isa 6:9-10; Jer 5:21).

How easily we can fall into such a state. We can be so convinced that we are right that we do not subject our ideas fully to Scriptural examination.

So it would now be necessary for Ezekiel again to act out vividly and graphically what was about to happen.

Fuente: Commentary Series on the Bible by Peter Pett

The Sign of the Kings Departue

v. 1. The word of the Lord also came unto me, saying,

v. 2. Son of man, thou dwellest in the midst of a rebellious house, literally, “in the midst of a house of rebelliousness art thou living,” which have eyes to see and see not; they have ears to hear and hear not, thus proving themselves to be deliberately perverse and willfully obstinate; for they are a rebellious house.

v. 3. Therefore, thou son of man, prepare thee stuff for removing, an exile’s outfit, utensils needed to sustain life during a journey of some length, and remove by day in their sight, in broad daylight, thereby drawing the attention of men to his actions; and thou shalt remove from thy place, where he as then living, t o another place in their sight; it may be they will consider, contemplate the prophet’s action and make the proper application, though they be a rebellious house.

v. 4. Then shalt thou bring forth thy stuff, such as his staff, his dunnage sack, his cooking utensils, by day In their sight, as stuff for removing; and thou shalt go forth at even, after the coming of twilight, in their sight, as they that go forth into captivity, not emigrants of their own free will, but under restraint.

v. 5. Dig thou through the wall in their sight, the mud walls of most Oriental houses being easily broken down, and carry out thereby, through the hole thus produced.

v. 6. In their sight shalt thou bear it upon thy shoulders, loading himself with the utensils which he had gotten ready, and carry it forth in the twilight, as the darkness of night was falling; thou shalt cover thy face, that thou see not the ground, muffling his face, as one afraid of being recognized by any one meeting him, as one heaped with shame and sorrow; for I have set thee for a sign unto the house of Israel, a type which they should recognize and whose lesson they should heed.

v. 7. And I did so as I was commanded; I brought forth my stuff by day, as stuff for captivity, as the outfit of an exile, and in the even I digged through the wall with mine hand, performing the work in person, all the more strongly to convey the lesson of his action; I brought it forth in the twilight, at nightfall, and I bare it upon my shoulder in their sight, as one emigrating under the stress of adverse circumstances, as one going into captivity. Thus the sign, the portent of evil, was set before the eye of Ezekiel’s countrymen.

v. 8. And in the morning came the word of the Lord unto me, saying,

v. 9. Son of man, hath not the house of Israel, the rebellious house, that is, all those who were witnesses of his symbolical act, said unto thee, in a natural curiosity concerning the meaning of his act, What doest thou?

v. 10. Say thou unto them, Thus saith the Lord God, in explaining the act and reproving the spirit of blasphemous jesting which possessed them. This burden concerneth the prince in Jerusalem and all the house of Israel that are among them.

v. 11. Say, I am your sign, Ezekiel himself serving as a type; like as I have done, so shall it be done unto them; they shall remove and go into captivity, literally, “into banishment, into captivity, they shall go. ”

v. 12. And the prince that is among them, the king of Judah at that time, shall bear upon his shoulder in the twilight, trying to make his escape at nightfall, and shall go forth; they shall dig through the wall, hurrying away by the speediest available route, to carry out thereby, to bring forth whatever he hoped to save in flight; he shall cover his face that he see not the ground with his eyes, taking all precautions lest he be recognized.

v. 13. My net also will I spread upon him, in this case the Chaldean army, and he shall be taken in My snare, for the host of the invaders, even without knowing and intending it, were God’s instruments of punishment; and I will bring him to Babylon, to the land of the Chaldeans; yet shall he not see it, having been blinded at Riblah, though he shall die there. All this was fulfilled at the time of Zedekiah, when he tried to escape from the doomed city, but was ignominiously caught by the Chaldean army and met the fate which the Lord had determined for him. Cf Jeremiah 39; Jeremiah 52 ; 2 Kings 25.

v. 14. And I will scatter toward every wind, to all parts of the world, all that are about him to help him, his counselors and his body-guard, and all his bands, literally, “all his wings of an army,” the military forces under his command; and I will draw out the sword after them.

v. 15. And they shall know that I am the Lord, the argument of His sentence carried out upon them being sufficiently emphatic to make this fact clear, when I shall scatter them among the nations and disperse them in the countries.

v. 16. But I will leave a few men of them, the prophecy thus merging into the usual Messianic promise, from the sword, from the famine, and from the pestilence, these people representing the Church of God on earth, that they may declare all their abominations among the heathen whither they come, frankly confessing their transgressions and vindicating the punishment of God upon their sins; and they shall know that I am the Lord. It was the Israelites in truth who were led to repentance by God’s punishment; and they were also the ones to perpetuate the knowledge of Jehovah, the God of the covenant, to their children after them. The Lord has always had His children on earth, at times even in the midst of heathen nations.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Eze 12:1

The word of the Lord, etc. This formula, so familiar in Isaiah and Jeremiah, appears for the first time in Ezekiel, but occurs repeatedly afterwards, especially in this chapter (verses 8, 17, 21, 26. and again Eze 13:1; Eze 14:2, et al.). The teaching by “the visions of God” ceases, and that of direct message or symbolic acts is resumed. In each case the point aimed at was the same. The people who heard the one or saw the other were to be taught how utterly groundless was the hope that Jerusalem could hold out against its enemies. The interval between the two was probably a short one, and the new teaching, we may conjecture, had its starting point in the prophecies of a speedy deliverance which were current both at Jerusalem and among the exiles at Babylon.

Eze 12:2

Which have eyes to see, etc. We note the words in their relation both to like utterances in the past (Isa 6:9; Isa 42:20), and by Ezekiel’s contemporary (Jer 5:21), and in the future by our Lord (Mat 13:13), by St. John (Joh 12:40), and lastly by St. Paul (Act 28:27). The thought and phrase were naturally as ever-recurring as the fact.

Eze 12:3-7

Prepare thee stuff for removing, etc.; better, equipment for a journey, with the implied thought that it is the journey of one going into exile. “Bag and baggage,” all the household goods which an exile could take with him, were to be brought out in broad daylight and piled up opposite his door. Then in the twilight (Revised Version, in the dark, and so in Eze 12:7, Eze 12:12) he was to go forth, not by the door of his house, but by breaking through the wall (with such walls as those of Eze 13:11 the process would not be difficult), as a man might do who was escaping secretly from a city through the gates of which he dared not pass (Eze 12:5), and was to start with his travelling chattels upon his shoulder. Lastly (Eze 12:6), as the strangest feature of all, he was to go forth with his face covered, as one who wished to avoid recognition, as one also who could not see one step of the way before him. This, it is intimated, would startle even the most careless, and in this way he would become, as he had been before in like symbolic acts (Eze 4:1-17; Eze 5:1-17.), as Isaiah (Isa 20:2) and Jeremiah (Jer 27:2) had been before him, a sign unto the house of Israel.

Eze 12:8, Eze 12:9

The commands were obeyed, and the prophet waited fur the next inspiration, the next word of the Lord. It would seem as if he had himself done what he was told to do without knowing what it meant. It was not till night had passed to morning that he was able to answer the question which the exiles asked him, What doest thou! At last the answer came.

Eze 12:10, Eze 12:11

This burden concerneth the prince in Jerusalem; literally, the prince is this burden in Jerusalem. The word “burden,” in the sense of “prophecy,” so common in Isaiah and Jeremiah and other prophets, as Hosea (Hos 8:10) and Nahum (Nah 1:1), is used by Ezekiel here only. Possibly he on the whole avoided it, as having fallen into discredit through its constant use by the false prophets (Jer 23:1-40 :83-38), and preferred the formula of “the word of Jehovah.” As interpreted by Jer 39:4 and 2Ki 25:4, the “prince” is Zedekiah. Possibly Ezekiel avoided the title “king,” as seeing in him one who was a ruler de facto, but not a king de jure. The facts related in Jer 39:4 exactly correspond with the symbolic act. Zedekiah and his men of war escape from the city by night, “by the way of the king’s garden, by the gate between the two walls,” probably enough with faces covered, as David’s was in his flight (2Sa 15:30), to avoid detection, or as a sign of mourning, and through some freshly made exit from the palace. The further significance of the covered face is found in the fact that Zedekiah was blinded at Riblah by Nebuchadnezzar’s orders, and from that time could not see the ground on which he trod. Those who see in every Old Testament prediction nothing but a prophecy ex eventu infer from this that this section of Ezekiel was written after the destruction of Jerusalem. I do not take that view, and place it in close connection with the preceding chapters. We note in verse 11 the peculiar phrase,” I am your sign.” Ezekiel, in what he does in the presence of the exiles, is figuring that which, before long, will come to pass in Jerusalem. They were to go forth into captivity as he had gone. For they shall remove, the Revised. Version gives, they shall go into exile.

Eze 12:12

For that he see not, read, with the Revised Version, because be shall not see.

Eze 12:13

My net also will I spread, etc. Compare the same image in Lam 1:13. The prediction of Lam 1:12 is reiterated with emphasis. Zedekiah shall be in Babylon, yet shall not see. Josephus (‘Ant.,’ 10. 7.2; 8.2) relates that Ezekiel sent this prophecy to Jerusalem, and that Zedekiah, finding an apparent discrepancy in the words that he should not see Babylon, and those of Jeremiah (Jer 32:4; Jer 34:3), hardened himself in his unbelief. There is no reason, however, for supposing that Josephus had access to any other records than the books of the two prophets, and his narrative looks rather like an imagined history of what might have been.

Eze 12:14, Eze 12:15

And I will scatter. The capture of the king would naturally be followed by the dispersion of his adherents, some of whom would fall by the sword, while a few (Hebrew, men of number, i.e. easily counted) would escape to some neighbouring country, where they might hope to find a refuge. There they would have to tell their tale of shame, and to let the heathen know that Jehovah was thus punishing their abominations (comp. Eze 14:22, Eze 14:23). The prophecy ends with the familiar formula, They shall knew that I am the Lord.

Eze 12:17

The opening words, The worn of the Lord came to me, imply an interval of passivity and silence. One conscious burst of inspiration came to an end, and was followed, after a time, by another.

Eze 12:18

Eat thy bread with quaking, etc. No special stress is to be laid on the fact that only bread and water are named. The prophet is not dwelling now on the scarcity of food in the besieged city, as he had done in Eze 4:9-17, but on the fear and terror which should haunt the lives of the besieged. Here again we can scarcely doubt that, as in Eze 4:11, Ezekiel was a sign to those among whom he lived. Outwardly and visibly he was seen after his strange flitting, cowering in a corner, as one hunted down and dreading pursuit, with every look and gesture of extremest terror. This was to be the portion of those who escaped and whose life was “given them for a prey.” The strange act was to be explained to “the people of the land,” i.e. the exiles among whom Ezekiel lived. The short prediction ends with the usual formula. There is another interval, and then another inspiration.

Eze 12:22

What is that proverb, etc.? The words indicate how the previous messages had been received. Like the men of Jerusalem, the exiles could not believe that the judgment was so near. They said, in words that had become proverbial:

(1) The days are prolonged. “Month after month passes” (it is obvious that they had so passed since Ezekiel began his work), “and yet the end comes not.” Such throughout the world’s history has been the cry of those of little, or of no, faith (Amo 6:3; Isa 5:19; Jer 17:15; Mat 24:48; 2Pe 3:4).

(2) Every vision faileth. “The prophet is a dreamer of dreams. We have heard of many such visions, yet still all things continue as they were.”

Eze 12:23

The prophet meets the current proverb with a counter proverb of his own: “The days are not far off, but have come near.” Compare the language of the Baptist (Mat 3:2), of our Lord (Mat 4:17), of St. Paul (Rom 13:11). For the true prophet there is always a near fulfilment, though there may be also an ultimate and more complete reality of which that is the pledge and earnest. The “vision” shall not fail; every word (so in the Hebrew) shall become a reality.

Eze 12:24

Flattering divination. The word is the same as the “smooth things” of Isa 30:10, the “flattering lips” of Psa 12:2, Psa 12:3. LXX; ; Vulgate, ambigua. The “divinations” (the Hebrew word is found only here and in Eze 13:7, though cognate words are found elsewhere) are so described, not without a touch of scorn in the use of a word which is not applied to the utterance of the true prophets, because they promised a speedy deliverance, even within “two full years” (Jer 28:3).

Eze 12:25

The thought of verse 93 is reiterated with emphasis. The rebellious house, whether at Tel-Abib or in Jerusalem (probably the word is used with special reference to the former), should see the word of Jehovah fulfilled in their own days. One notes how the prophet dwells on the word prolonged, as though that had specially stirred his indignation. So again

Eze 12:26, Eze 12:27

The words imply another interval of silence, meditation, and then a fresh utterance to the same effect as before. In this case (Eze 12:27) we trace a slight modification in the language of the gainsayers. They recognize Ezekiel both as a seer and a prophet. They do not say that his vision “faileth.” They content themselves with throwing the fulfilment into the distant future. Their thought is that of the proverb which has been ascribed to more than one king or statesman, Apres moi le deluge. To these his answer is nearly in the same terms as before. Still harping on the offensive word, he tells them that nothing that he has spoken shall be “prolonged.” The destruction of the temple and the holy city, the departure of the Divine Presence from the sanctuary, these were already within measurable distance

HOMILETICS.

Eze 12:2

Blind eyes and deaf ears.

I. ALL MEN HAVE ORGANS FOR PERCEIVING SPIRITUAL TRUTH. These blind Jews have eyes and the deaf have ears. Neither class is deformed or mutilated in respect of their organs of sense. Here is the paradox, the surprising situation. It is men with eyes and ears who are blind and deaf. It is no wonder that the lower animals should live without man’s religion in a life of brutish appetite. But it is surprising that beings endowed with higher faculties should degrade themselves to such a life. That this is the case with the most hardened and ignorant may be proved by the experience of life.

1. The most brutalized sinner was once a child. Then he had the child’s wondering, open-eyed vision of truth.

2. The most degraded have been restored. Then the faculty of spiritual perception has been reawakened. This proves that it was only dormant, not absent.

3. Even in a condition of indifference a degraded, deadened soul may be aroused. The bow drawn at a venture may send an arrow into a joint of the armour of worldly thought and find the natural sensitiveness beneath.

II. SOME MEN HAVE LOST THE POWER. OF PERCEIVING SPIRITUAL TRUTH. Their eyes are blind and their ears deaf. This does not mean merely that they have not the gifts Joel referred to (Joe 2:28). It means that they do not perceive the truth which is declared to them by the messengers of God.

1. The words spoken are not heeded. They are mere sound. Immediately they are spoken in the ear a rush of unsympathetic thoughts sweeps them away. It is like sowing by the wayside. The seed is trampled underfoot.

2. If the words are attended to, the personal significance of them is not grasped. They are mere ideas unrealized. They are not felt to have any relation to life. Thus a biblical scholar may be blind to the truth of God.

III. THIS STATE OF SPIRITUAL BLINDNESS AND DEAFNESS IS CAUSED BY SIN. The people are “a rebellious house,” and therefore they cannot perceive the Divine message. We have come upon one of the worst consequences of sin. It deadens the soul against its own guilt and against the messages from God to the sinner. This is very different from intellectual dulness. The will of God is so revealed that “the wayfaring man, though a fool, may not err therein.” Indeed, mere intellectual acumen does very little in helping us to perceive spiritual and moral truth. God has hidden from the “wise and prudent” what he has revealed to “babes and sucklings.” The preaching of the cross of Christ is foolishness to many of the world’s wise men (1Co 1:18, 1Co 1:19), because they have not spiritual sympathy with it (1Co 2:14). Note the blinding and deafening which are sometimes ascribed to God (e.g. Isa 6:9, Isa 6:10)because it is the abuse of God’s action that leads to such a condition, and because it is a condition of Divine judgmentare here brought back to man’s guilt.

IV. GOD DOES NOT NEGLECT THE BLIND AND DEAF. Their state is one of guiltfor they brought it on themselvesand also one of danger. But they are not left alone in it. Ezekiel is to proceed to more simple and striking action, in order to extort attention from the indifferent. We must shake the sleeper when his house is on fire. We want more rousing preaching. God has pity on the blind and deaf, and it is according to his mercy that every effort should be made to reach them. Christ gives new sight and hearing (Luk 4:18).

Eze 12:11

Teaching by example.

The Jews had neglected the words of Ezekiel; the prophet is now to attempt to rouse them by a fresh method, by an illustrative action. They would not attend when he told them that the trouble was coining; he is now to perform before their eyes an action illustrative of that trouble. The inhabitants of Jerusalem refused to admit that they will be sent into captivity, and it would seem that their friends in captivity were in sympathy with them in this respect, and could communicate with them. So Ezekiel packs up his goods and removes his house, as a sign of the approaching removal of the Jews into captivity. This is the most effective method of teaching.

I. WHY TEACHING BY EXAMPLE IS EFFECTIVE.

1. It is lucid. Deeds are more visible than words. Men of various languages can understand the same facts. The bold outlines of an event are more readily grasped than the floating sounds of speech.

2. It is impressive. We are struck by what we see with our own eyes tar more than by what is reported to us by others. The greatest deeds recorded in history do not produce so much impression on us as the much smaller things with which we have had personal contact; but those historic deeds are far more interesting than abstract philosophical principles.

3. It is suggestive. Deeds are more eloquent than words. They are many-sided, and every face; is capable of reflecting some truth. Titus the same illustration may convey various aspects of truth to different persons.

4. It is enduring. The memory of events remains when that of words has faded. Nothing dies so rapidly as the influence of an orator. Facts live forever, while words of preaching vanish almost as soon as they are spoken.

II. WHAT TEACHING BY EXAMPLE IS MOST EFFECTIVE.

1. That which is human. We may take illustrations from nature, and read “sermons in stones, books in the running brooks, and good in everything;” but human life is more lull of instructionmore lucid, impressive, suggestive, and enduring in its lessons. Hence the inestimable value of honest biography.

2. That which is personal to the teacher. It is good to be able to point to great examples in history. But when the preacher himself does some striking deed, his influence is far greater. Ezekiel was himself to remove in illustration of the Captivity. We can teach best by our lives.

3. That which involves self-sacrifice. Ezekiel’s action was one of trouble and vexation. If our message costs us little, it may be lightly esteemed. Nothing is so impressive as the evidence of pain and cost in the effort to enlighten others. Self-denial is the most eloquent of persuasive influences. He who thus puts himself to trouble proves his sincerity, and impresses his neighbours with his own earnestness, and with the corresponding weightiness of his message.

Note: All this may be most perfectly illustrated from the gospel of Christ. Here we are taught by the facts of the life, death, and resurrection of Christ. Those facts are seen in the personal history of our great Teacher, and pre-eminently in his sacrifice of himself to the truth and for the benefit of the world.

Eze 12:13

God’s net.

I. GOD SPREADS A NET.

1. God will not leave guilty men free. They have a time of liberty, but there will be a limit to this. Though they have a long tether, some day its end will be reached. Freedom is given to allow scope for choice. If the power of choice is abused, the freedom will be withdrawn.

2. God employs means for restraining the liberty of bad men. He does not lay hold of them with his hand; he uses a net. In the present instance the net was Nebuchadnezzar. That heathen monarch did not know that he was a mere instrument in the hand of God; yet did God so completely hold him in this respect that he called the man “my servant Nebuchadnezzar” (Jer 25:9). Thus God overrules the movements of kings.

3. These means may not be perceived by the unhappy victims. The net is a snare, and “in vain is a snare spread in the sight of any bind.” We must not suppose that God really deceives his children. The Jews had been warned. But their eyes were blind and their ears deaf (Eze 12:2). The danger is not the less because men do not perceive it. Just when a man boasts of his greatest triumph the meshes of a Divine judgment may be drawing together about his doomed life.

II. GOD ENSNARES IN HIS NET WHOMSOEVER HE WILL.

1. He designs the net for particular persons. In the verse before us it is spread for one man. There is no element of chance in the judgments of Heaven. God considers the case of each soul, and acts accordingly.

2. All the men caught in God‘s net are sinners. He has no terrors for the good. He is not like the tempter, who ensnares men into evil. Every man who is caught in God’s net of judgment has been first ensnared in the devil’s net of sin.

3. The greatest are not beyond the reach of this net. In the present instance the net is spread expressly to catch no less a person than Zedekiah, the King of Jerusalem. Massive battlements and the serried ranks of a mighty army cannot keep off the invisible entanglement of the net of judgment.

III. THERE IS NO EARTHLY MEANS OF ESCAPING FROM GOD‘S NET. Its threads may be fine as gossamer, but they are strong as steel. Zedekiah was to be taken in the snare, and brought to Babylon in so helpless a state that he would not even see the place, for, as the event proved, his eyes were to be put out. The king fled by night from Jerusalem, but was caught by the Chaldeans near Jericho. As “the stars in their courses fought against Sisera,” the course of armies and nations turned against the guilty Jews and their wicked king. There is no hope for the impenitent.

IV. CHRIST HAS SPREAD A NEW NET OF SALVATION. He told his apostles that they should be fishers of men (Mat 4:19), and he compared the kingdom of heaven to a dragnet (Mat 13:47). The only way of escaping from the awful net of judgment is to permit one’s self to be taken in the saving net of the gospel.

Eze 12:18

Fear.

Ezekiel, in conformity with his new, desperate method of rousing the heedless Jews, is now to dramatize Fear in his own person and action, as a sign of the terror that will seize upon the inhabitants of Jerusalem in the days of its overthrow.

I. FEAR ARISES FROM EVIL CAUSES. The sound and innocent soul in healthy circumstances should not know fear. Observe some of the causes of fear.

1. Ignorance. “Fear always springs from ignorance,” says Emerson. There is a sense of the mysterious and uncertain about it. When we perceive an approaching calamity, we may shrink from it and feel the keenest distress; but the peculiar agony of fear ties in the darkness of futurity. This, of course, implies nothing morally defective, for we are necessarily limited. Childish fears naturally haunt childish ignorance. But though not morally wrong, except in the careless and wilful, ignorance is an evil circumstance to be conquered.

2. Weakness. There is a weakness of nerve which belongs to one’s bodily condition, and so some are constitutionally timorous. But the worst fear springs from cowardice, i.e. from a culpable laxity of moral fibre.

3. Guilt. Fear followed the Fall. “The wicked flee when no man pursueth.” We know that we deserve ill; therefore we cannot be surprised if we are to receive it. This is an intellectual conception; but the moral effect of sin is stronger. The man who is conscious of his sin feels ashamed, smitten with helplessness; and the heavens gather up black thunderclouds over his head.

II. FEAR IS HURTFUL.

1. It is one of the most painful elements of punishment. The murderer suffers infinitely more agony in the condemned cell than he can ever feel on the gallows. “There is but one thing of which I am afraid,” says Montaigne, “and that is fear.”

2. Fear is a cause of disaster. “The direst foe of courage,” says George Macdonald, “is the fear itself, not the object of it; and the man who can overcome his own terror is a hero and more.” We are paralyzed by fear. As in dreams the limbs are heavy, like lead, when a terror is approaching, so in waking life we find that the terror which threatens fascinates us into helplessness.

3. Worse than all this, fear is morally degrading. “Fear is cruel and mean,” says Emerson. It is a selfish passion, and it lowers our whole tone and character.

III. FEAR MAY BE CONQUERED BY FAITH. Constitutional bravery will exclude the possibility of fear. “Fear!” exclaimed the hero Nelson, when only a boy, to his grandmother, who had asked if he had not met fear when he had lost his way, “what is it like? I have never seen it.” Such incapacity for fear is a splendid natural endowment, but it has not the moral character of victory over fear in those who are capable of its pangs. The true antidote to fear is faith. We cannot know everything, and so dispel the ignorance out of which fear springs; nor can we create in ourselves the strength of a hero by a sheer act of will; nor can we deny or repudiate our guilt. But we may trust God’s protection in the darkness, lean upon his strength in the hour of need, and rely upon his pardon when we repent of sin and turn to the grace of Christ. So the feeblest can say, “When I am weak, then am I strong;” “I will go in the strength of the Lord God.” Moreover, the work of faith will be completed by love, for “perfect love casteth out fear.”

Eze 12:22, Eze 12:23

A worthless proverb.

Ezekiel quotes a proverb with which the Jews are comforting themselves, and tells them that it cannot be relied on.

I. A PROVERB IS READILY ACCEPTED.

1. Its aptness of expression attracts us. We are taken by neatness of phrase. A lie may be ably expressed, and a great fallacy may strike us as particularly well put. Thus the form disguises the substance.

2. Its wide use throws us off our guard. We regard it as an embodiment of “the wisdom of the many.” What “everybody” says is taken for granted as true. Passing freely in conversational commerce, the question of a familiar proverb’s soundness is scarcely raised.

3. Its antiquity makes it venerable. Proverbs are supposed to contain “the wisdom of the ancients.”

II. A PROVERB MAY BE FALSE.

1. Aptness of expression is no guarantee of truth. This is only a matter of form. Surely Descartes made a mistake in asserting that seeing a thought clearly was equivalent to an assurance of the truth of it. Lucidity of expression may cover falsity of idea.

2. The mass of men may be in error. The voice of the people is by no means always the voice of God. When one common prejudice seizes many minds, they are all likely to be deluded into a common error.

3. The venerableness of a proverb does not guarantee its truth. It is forgotten that, as Bacon tells us, we are the ancients, and those who lived in the early days belong to the childhood of the race. Other things being equal, the latest saying should be the truest. Certainly no premium is to be set on the knowledge of antiquity.

III. A PROVERB MAY BE MISAPPLIED. This was the case with the Jews to whom Ezekiel referred. They quoted a proverb revealing a startling insight into one remarkable feature of Hebrew prophecy which until lately had been almost lost sight of. The prophet sees the future as though it were present, and he describes it in such a way as to suggest to many that it is nearer than it proves to be. There is little perspective in prophecy. Its horizon often appears to move before us as its predictions are translated into facts of history. But this is not always the case, nor does the postponement of fulfilment mean its never coming. In the present case the proverb of postponement was misapplied, for fulfilment was close at hand. Here is the danger of general phrases. True in one set of circumstances, they may be utterly false in another application.

IV. A PROVERB SHOULD BE TESTED. We should treat our proverbs as uncertain coins, and ring them before using them. Then we shall find that not a few are of as base metal as Hanoverian sovereigns. There is a sort of proverbial orthodoxy constructed out of set theological phrases which has no other stamp upon it than that of preachers’ usage. Loyalty to truth compels us to submit this religion’s coinage to the test of Scripture, conscience, and experience. The most dangerous proverbial expressions are those that flatter ourselves. With the Jews the favourite proverb was one that postponed the prospect of the evil day and threw doubt on the Divine message. Cynical unbelief is full of sell-assurance. But it is not safe to trust to it simply because it may be clever or prevalent. Every idea that denies the Divine word is sure to prove delusive.

Eze 12:24

The end of delusions.

The Jews had beer deluding themselves with a false proverbor at all events, with a proverb falsely applied (see Eze 12:22). Ezekiel tells them that such errors and those of flattering divination will both cease. There is to be an end to error.

I. DELUSIONS WIN A TEMPORARY TRIUMPH. The false prophet has his day of success. Flattering errors easily win their way into popularity. The history of thought is largely made up of the story of errorstheir genesis, growth, prevalence, triumph, and decay. This fact should guard us against accepting any motive just because it happens to be triumphant. There are fashions in philosophy and theology. But truth is eternal and abiding, and it is therefore simply foolish to accept the ideas which chance to be in vogue at our own time without further inquiry.

II. THE TRIUMPH OF DELUSIONS IS FRUITLESS. Error is always barren of any solid results. It is darkness, death, negation. Even when at the acme of prosperity it is but as a bubble; it has no substance in it. There came a time when the vain vision and the flattering divination of the Jews were to be put to the test in the siege of Jerusalem. At this moment of trial they were found to be utterly useless. This is the fatal defect of a false idea. We may cherish it for long until we need to use it. But directly we put it into practice it crumbles away.

III. TROUBLE EXPOSES DELUSIONS. So long as Jerusalem prospered the vain visions continued, and the flattering divination was practised without intermission. It was the touch of real trouble that broke the bubble. Many a comfortable soul is living in a fool’s paradise or direful error without fear or pain until some real adversity comes. Then the utter delusiveness of the admired notions is suddenly revealed with appalling amazement. If we are able to hold to fatal notions till the end of life, we shall find at last that they are but rotten planks, which will break up when we try to float on them eve, the chill waters of death.

IV. THE EXPOSURE OF DELUSIONS IS A BLESSING. Naturally enough, it first strikes the helpless dupes with dismay as a pure calamity. Why should they not be permitted to dream their lives away on a bed of roses although the volcano should be slumbering beneath? Because even apart from consequences truth is supremely desirable, and error is an evil thing. We ought to be thankful for a painful process which leads us out of darkness into light. But it is not necessary for us to wait for the alarming awakening. The revelation of God in Christ and the truths of inspiration are with us to spare us the terrible method of deliverance from error, and to lead us out of darkness into the light of Christ.

HOMILIES BY J.R. THOMSON

Eze 12:3

Hope mingled with fear.

If we bear in mind that this language was employed by the Lord in directing Ezekiel how to deal with the house of Israel, we shall see what light it casts upon human liberty and responsibility. The prophet was to make use of certain symbolical means with the view of wakening his countrymen to a sense of their danger, and of inducing them to repent and to turn unto the Lord. Now, believing in the Divine omniscience and foreknowledge, we cannot but be assured that the Eternal foresaw what would be the result of the appeal which was to be made. Yet lie spoke to the prophet as if that result was uncertain. “It may be they will consider, though they be a rebellious house.” Ezekiel did not and could not know what would be the issue of this ministry with which he was entrusted; and he was to do his work in a perfectly natural and human way, to act as believing in the liberty of those to whom he was sent, and as leaving the responsibility entirely with them. He experienced in his mind a conflict of emotions; hope was mingled with fear.

I. A NATURAL EXPECTATION FOUNDED UPON EXPERIENCE. Ezekiel knew that he was sent to “a rebellious house,” to “a stiffnecked people;” he could not possibly be blind to the character and disposition of those whom he knew so well. Every herald and messenger of God is sometimes sent to the unbelieving, the hard-hearted, the apparently unimpressible. Such characters have often been brought into contact with the Divine Word, and have as often spurned it. Judging by experience only, how can any servant of God go to such, taking with him a new message, or the old message with new arguments and persuasions to enforce it, without something of discouragement, something of foreboding? It is not possible. Habits are confirmed as days and years pass on; the hard heart is likely to grow harder instead of softer. Only the hammer can break, only the fire can melt it.

II. A CONTRARY HOPE SPRINGING FROM BENEVOLENCE. Divine kindness addresses the rebellious and impenitent yet once again. “It may he they will consider.” If this view is possible to God, surely it is possible to God’s human messenger. He knows, perhaps, that his own ignorance has been instructed, his own obduracy has been melted; and he hopes that in this the experience of others may resemble his own. If men will but consider, consideration may lead to repentance. And why should they not consider? Is not the message from God a message that deserves serious and patient attention? The good will which the Lord’s servant has towards his fellow men forbids him to despair of their salvation, to abandon labour on their behalf.

III. THE APPOINTED MEANS HAVING BEEN USED BY GOD‘S MESSENGER, THE RESPONSIBILITY MUST BE LEFT WITH THOSE ADDRESSED IN GOD‘S NAME. The herald of God delivers his message, presents the offers and the requirements of Divine authority; he does this with mingled fear and hope; and he can do no more. The record has always been a record resembling that of Paul’s ministry at Rome: “Some believed, and some believed not.” The minister of Christ preaches the gospel, whether men will hear or forbear. He delivers his soul. He cannot command results. He can simply repeat the admonition of his Master, “Take heed how ye hear!” And it is well that he should not discharge his ministry in a spirit of dejection and despondency. He must indeed face the possibility that those whose welfare he seeks may refuse to consider; they are free agents, and the competing voices of the world are powerful, attractive. Yet he should not forget that they may consider; and if they will only yield so far, he may reasonably hope that consideration may lead to repentance and to life eternal.T.

Eze 12:18

Trembling anticipations.

Frequently was the ministry of Ezekiel a ministry of symbolism as well as of language. Very pictorial and effective must some of the prescribed actions of the prophet have appeared to those who witnessed them. On the occasion referred to in this passage he ate his bread and drank his water with trembling, carefulness, and astonishment. Now, in ordinary cases, the daily meals are partaken by good men with cheerfulness and gratitude. The change from Ezekiel’s usual demeanour to that evident upon this occasion must certainly have awakened on the part of his companions not a little curiosity and inquiry. There was a typical signification in it, which he himself was ready to explain. There are times when anticipation of evil is justified, when its absence is unreasonable. The terrors, privations, and sufferings of the approaching siege of Jerusalem were pictured beforehand by the figurative, symbolical actium of the prophet.

I. THE OCCASION OF THESE TREMBLING FOREBODINGS. It was the inhabitants of Jerusalem and the land of Israel who were about to suffer. And their sufferings were the just reward of their unfaithfulness and rebelliousness. Threats and warnings had not been spared. The prophet at least believed that these threats were not empty and vain, that the day was approaching when they should be fulfilled. The siege of the rebellious city was at hand.

II. THE SYMPATHETIC CHARACTER OF THESE TREMBLING FOREBODINGS. lake a true minister of God, Ezekiel thought and felt less for himself than for his people. He had personally no special reason for alarm. So far as his own safety was concerned, there was no reason why he should cherish anticipations of evil. But in his own mind he identified himself with Jerusalem, with Israel. He could not separate and isolate himself from those to whom he was bound by ties of kindred and of common indebtedness to the God of Abraham, of Isaac, and of Jacob. If his people suffered, he would suffer with them. Even if they showed a sinful indifference to their state and prospects, he would cherish a just sensitiveness. If disaster were approaching, he would not be content to secure his own safety and to regard their fate with heartless unconcern.

III. THE INTENTION OF THESE TREMBLING FOREBODINGS. Ezekiel was no mere prophet of evil. He did not conceive himself to have accomplished his mission in predicting the coming evil, and then abandoning the people to the consequences of their sin. He warned them in the hope that they would profit by his warning, turn from their evil ways, and seek that national disaster might be averted, or, at all events, in the hope that individuals might repent and flee from the wrath to come. His mission was one of benevolence.

IV. THE JUSTIFICATION FOR THESE TREMBLING FOREBODINGS. The siege which Ezekiel foretold came to pass; the people, in the famine which ensued, ate their bread with carefulness, and drank their water with astonishment; the cities were laid waste, and the land became a desolation. All the predictions of the Lord’s prophet were verified. The false security of the people was proved to be false and baseless; their hope of immunity from judgment was frustrated. The righteous judgment of God was vindicated, and that in a most awful manner.

V. THE ULTIMATE ISSUE OF THESE TREMBLING FOREBODINGS. The fear of the prophet, the calamity and terror which overtook the people, had a moral, a religious end, which in large measure was secured. The authority of the God of Israel was asserted. The vanity of rebellion against him was demonstrate. The attention of all concerned was directed to the principles of true religion as the foundation alike of national and of individual well being. “Ye shall know that I am the Lord.”T.

Eze 12:22-28

The human proverb and the Divine.

National proverbs embody national thinking, national sentiments, national habits. They sometimes convey counsels of wisdom. But they are sometimes superficial and all but valueless. As in the case here recorded, such frivolous and misleading sayings need to be replaced and substituted by the dictates of inspiration, of infallible wisdom, and undying truth.

I. A SPECIOUS PROVERB OF HUMAN WISDOM.

1. Its import. This was twofoldit asserted the postponement indefinitely of righteous judgment, and the failure of authorized prophecy. No doubt retribution was deferred; but this, which was a sign of Divine forbearance, was interpreted as a proof that judgment there was none, on earth or in heaven. No doubt the warnings were uttered long before the calamity overtook the people; and, in consequence, the threatened, the unbelievers, instead of using the opportunity to repent and reform, abused it to their own condemnation.

2. Its plausibility. It is described as a “flattering divination;” for it was intended to fall in with and to encourage the carelessness, the impenitence, and the unspirituality of men.

3. Its illusiveness. The opponents of the inspired prophet had but a “vain vision” to boast of. Time unmasks all false, deceitful appearances; in a short time it was seen that the proverbial wisdom of the impenitent was utterly baseless, was indeed nothing but folly.

II. A VERACIOUS DECLARATION OF DIVINE COUNSELS. I. The proverb dishonouring to God is exposed and refuted. “I will make this proverb to cease.” Events should make its currency impossible. There is a destructive power in truthit shatters illusions to pieces. Great swelling words of vanity collapse when they encounter the simple but authoritative utterances of Divine truth.

2. The truthfulness of the Lord’s prophets is established. Every word is fulfilled. Most unlikely events come to pass in accordance with prophetic utterance. God speaks, and the pride of the haughty is humbled, and things that are not vanquish things that are. The faithful admonitions of the Lord’s servants are proved to be just and wise.

3. A new proverb is created by the action of Divine providence. “There shall none of my words be deferred any more.” The time came, and came speedily, when this could not be questioned. And what happened in the days of Ezekiel has happened wherever God has spoken. For us it is chiefly of practical concern to notice that he who came from God and went to God, our Lord Jesus Christ, the Word of God, uttered forth the Divine mind and will with a unique completeness; and that though heaven and earth shall pass away, his words shall not pass away.T.

HOMILIES BY J.D. DAVIES

Eze 12:1-16

The dramatic form of prophecy.

It is of the first moment that men should have right and adequate impressions of the truth. A man’s life is properly moulded through his intelligence. His intelligence moulds his tastes, feeds his emotions, inspires his purposes, directs his life. Clear convictions of truth and duty possess unspeakable value.

I. MORAL OBTUSENESS IN MEN IS A GRIEF TO GOD. Eyes have been conferred for the sole reason that men may see; and ears, that they may hear. Yet men often misuse and neglect them. By indulgence in vicious likings they wilfully blind the inner eye and make deaf the inner ear. “None are so blind as those who will not see.” “If the eye be evil, the whole body is full of darkness.” If the sole channel of truth be choked, the man is the victim of falsehood. This is a grief to God, and he adopts a thousand methods to illumine the dark understanding. He sometimes blinds the eye of sense that the eye of the mind may open. He finds his way into the heart of men through some other avenue hitherto untried; for he who made man will find some method of access to his soul.

II. A NOVEL FORM OF PROPHECYA DRAMA IN ACTUAL LIFE. Instruction, as a rule, is addressed to the ear; but for the deaf and for infants it is often addressed to the eye. So, in olden times, God often gave to men an object lesson. We have the narrative of such an event in the fourth chapter, where Ezekiel was required to lie on free side of his body during three hundred and ninety days. When Zedekiah the prophet was summoned to the court of Ahab, to give counsel respecting the projected war, Zedekiah entered the king’s presence furnished with horns of iron. The appearance of these was to add impressiveness to the prophet’s words. So when Paul was journeying for the last time to Jerusalem, Agabus, a prophet, came to him at Caesarea, and, taking Paul’s girdle, bound his own hands and feet, then added, “So shall the Jews bind the man that owneth this girdle.” This appeal to the eye by living action strengthens conviction in the minds of spectators of the truth and importance of the message. By every possible method God accommodated himself to the necessities of the people for whom he still designed kindness.

III. MEDIATORAL SERVICE BY MAN FOR MEN. The labour of a true prophet is no sinecure. It is the hardest of toil. He must have no care for himself in his solicitude for others. To be a true prophet he must be like-minded with God. The self-forgetful, self sacrificing love of God must flow in his veins. He must be completely devoted to the good of those to whom he is sent. No labour must be accounted arduous, no pain severe, in order to success in his undertaking. Now Ezekiel is required to array himself in an emigrant’s attire; provide himself with the usual baggage for foreign travel; take his staff in his hand; carry his equipment on his shoulder; leave his home in the sight of men, yet with face veiled; and dig a hole through the city wall, to secure exit from the city. To do all this in the town of Tel-Abib would excite public attention, surprise, and wonder. The people would consider the prophet mad. Yet this was the very end God had in view, viz. to arrest attention and to produce reflection. This strange action would indicate the strength of Ezekiel’s faith, and strong faith awakens faith in others. He was willing, like Paul, “to become all things, so that by any means he might save some.”

IV. INQUIRY LEANS TO CLEARER REVELATION OF TRUTH. The knowledge which man gets in response to inquiry is more appreciated and more pondered than that which is given unasked. A great triumph is gained over the sluggishness of our nature when a spirit of inquiry is stirred within. If a man desires knowledge, it is an omen for good; it is the dawn of blessing. Clearer and fuller information can come through the gateway of the ear than through the gateway of the eye. The people to whom Ezekiel addressed himself were those of the Captivity at Tel-Abib. They were fostering a false hope (aided by vain counsels sent from brethren in Jerusalem) that their captivity would be very brief, and that new political combinations would result in speedy restoration to Palestine. Thus their minds would be disturbed; their simple trust was diverted from God, and they were losing the spiritual benefit which the exile was intended to bring. Inquiry after the truth would lead the way to mental tranquillity and submission. The clear fulfilment of prophecy would strengthen faith in God.

V. FOLLY OF ALL EFFORT TO EVADE GOD. In the fourteenth verse we read, “I will scatter toward every wind all that are about to help him, and all his bands.” This announcement would embrace the Egyptian host which came to help Zedekiah, as well as his own people. To resist Jehovah is to resist the granite rock. A single word from God ought to suffice in order to obtain our readiest obedience. Patriotism is an excellent virtue in its place, but very often it is only a poor admixture of vanity and selfish ambition. Pious trust and pious obedience are far superior. To be wise we must always be on the side of God. God’s will is supreme, and, in the end, is irresistible. Oneness with that will is life and peace.

VI. TO KNOW GODTHIS IS THE FINAL ISSUE. It is instructive to observe how that this is the frequent refrain: “They shall know that I am the Lord.” This was a lesson which the Hebrews would not learn in days of prosperity; therefore they were led into the deep shades of adversity to acquire it. The discipline, though severe, was successful. Experience is an excellent school, though a costly one. It cured them of their foolish belief in idols, and wrought in them the conviction that the unseen Jehovah alone was God. Yet in many persons this knowledge was only intellectual. It did not command their affection, nor draw after it spontaneous service. The knowledge of God which becomes to us salvation, is an experimental knowledge. It is knowledge of God as our Godour reconciled Father. We know him with personal intimacy. We admit him to the inmost chamber of our hearts. He becomes Emmanuel, i.e. God with usGod in us. We grow up into his likeness, We imitate his qualities. We yield to him will and heart and life.D.

Eze 12:21-28

The snare of unbelief.

Faith has the power to make the distant near. It obliterates distance of time and space. But unbelief reverses the effect. It looks in at the wrong end of the telescope, and reduces realities to a mere speck. Unbelief corrupts all blessing; it makes sour the very cream of God’s kindness. “Because judgment is not speedily executed,” incorrigible rebellion makes a mock of retribution.

I. THE ANNOUNCEMENT OF DISTANT JUDGMENT IS GREAT KINDNESS. The ancient Greeks had an adage: “The gods have feet of wool.” But this does not describe the character of the living God. Instead of overtaking men hastily, “he is slow to anger.” He does not willingly afflict. “The axe is often laid at the root of the tree,” and that for a long spell; and if repentance and fruitfulness appear, the sentence is gladly revoked. The aim and purpose of our God are not destruction, but restoration. If it is within the range of possibility to awake the slumbering conscience, and save the man, God will do it. To announce beforehand ordained judgments is kindness infinite.

II. DEFERRED JUDGMENT OFTEN LEADS TO MISPLACED CONFIDENCE. The best blessings, when corrupted, become our direst curses. Neither the bitter experience of sin, though long continued, nor the royal clemency of God, produces any beneficial effect on some men. They seem deaf to every appeal of prudence, insensible to every overture of kindness. All tender feeling appears to have vanished; they have reached already a state of hopeless reprobation. If the severity of justice for a moment should relax, they put it down to cowardice, or weakness, or irresolution. They say, “We shall have peace, though we walk after the imagination of our own hearts.” “Give a loose rein to lust,” say they; “God doth not regard us.”

III. UNBELIEF PUTS FAR OFF THE DAY OF RECKONING. Its shallow line of reasoning is this: “No punishment has fallen upon us as yet. Today will be as yesterday, and tomorrow as today. Probably,” say they, “punishment will not come at all; or if it should, it is so far away that for all practical purposes we may disregard it” There is a strong force of inertia in every man’s nature. What has been, he thinks, will continue to be. “Where is the promise of his coming?” The wish becomes father to the thought, that punishment is dubious, problematica mere ghost of probability. All the evidence of Divine rule and Divine interposition unbelief rejects as hypothetical craze. What cannot be seen and handled and touched unbelief despises as unreal.

IV. THE HOUR OF DOOM AT LENGTH SUDDENLY STRIKES. To men it often seems a sudden event; not so to God. He has seen he elements preparing stage by stage, and “suddenness” forms no part of his experience. So it has been with all the great calamities that have overtaken men. In the period of Noah’s deluge, men saw no prognostication of coming danger. “They bought, they sold, they married, they were given in marriage, until the very day that Noah entered into the ark.” On the day of Sodom’s doom, the sun rose over the eastern hills with his usual splendour and tranquillity; yet before noon the smoke of the devastation rose and smothered in silence the cries of its dying population. “So shall the coming of the Son of man be.” When profligate men least expect it the storm shall break upon their heads. Whensoever the long suffering kindness of God is made an occasion of fresh licence, be quite sure that retribution is not far away. “In such an hour as ye think not, the Son of man cometh.”D.

HOMILIES BY W. JONES

Eze 12:1-16

It parabolic appeal to a rebellious people.

“The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house,” etc. “Now begin the amplifications,” says Hengstenberg, “the marginal notes, so to speak, on the great text in ch. 8-11; which extend to Eze 19:1-14; and these terminate in a song, corresponding to the song in the first group in Eze 7:1-27. The approaching catastrophe of Jerusalem forms the central point throughout. The prophet is inexhaustible in the announcement of this, as the false patriotism was inexhaustible in its announcements of salvation.” We are not certain whether this parable of Ezekiel’s removing was really acted by him or only visional. But we incline to the opinion that it was internal and visional, for the following reasons:

1. This communication (verses 1-16) refers chiefly to the king and the people in Jerusalem, while the prophet dwelt at Tel-Abib. So that so far as the people principally interested in it are concerned, it would be as impressive to them if it took place in the region of the prophet’s soul as if it were outwardly enacted in a country far away from them.

2. The prophet is represented as dwelling in the midst of the people to whom this communication chiefly applies, and as doing these things in their sight; but seeing that he actually dwelt at Tel-Abib on the Chebar, we think that his dwelling and acting spoken of in this chapter must have been visional.

3. If it had been an actual and external occurrence it would not, at least in one respect, have well answered the end designed. That end was to set forth the truth that the king and the people in Jerusalem should be carried into captivity. But inasmuch as Ezekiel was already in exile, if he actually went forth thus from his Babylonian residence, the action would more fitly symbolize the return of the exiles to their own land than the carrying of others into exile. Such a return many of the exiles were hoping for and expecting speedily; and the prophet was not likely to be told to do anything that would encourage the vain expectation. Jeremiah had already written to them, exhorting them to build houses and settle peacefully in the land of their captivity, because they should not return to their own land until seventy years of exile were accomplished. For these reasons we incline to the opinion that the doings of verses 3-7 were not external and actual, but internal and visional; but, as we have said above, we are not certain of this. Of this we feel assured, that, if they were visional, they were impressed upon the mind of Ezekiel with all the vividness of actual transactions. But, happily, this question does not affect the permanent and universal teachings of the incident. Notice

I. THE DEPLORABLE MORAL CONDITION OF REBELLIOUS SINNERS. “Son of man, thou dwellest in the midst of a rebellious house,” etc.

1. A condition of sad moral obtuseness. “Which have eyes to see, and see not; they have ears to hear, and hear not” (cf. Deu 29:4; Isa 6:9, Isa 6:10). The will of God was made known unto them, and they had the mental and moral faculties which are necessary for its apprehension, yet they did not apprehend it; they misapprehended or disregarded it. “When men see, hear, and do not profit by their seeing or hearing, then they neither see nor hear in Scripture sense.” In this respect how great is the moral insensibility, not only of the openly profane, but of many who attend the public means of grace! They unite in forms of public worship without any spiritual improvement; they hear the ministry of redemptive truth without any saving impression. They “have eyes to see, and see not; they have cars to hear, and hear not.”

2. Moral obtuseness arising from persistent wickedness. “For they are a rebellious house.” Their moral insensibility was a consequence of their habitual sin. “The cause is all from themselves; the darkness of the understanding is owing to the stubbornness of the will.” The practice of sin blunts the spiritual susceptibilities, tends to destroy the capacity for receiving religious impressions or perceiving spiritual truth; and when fully developed it ends in moral sensibility, and makes a man “past feeling.”

II. THE PATIENCE AND PERSISTENCE OF THE DIVINE EFFORTS FOR THE CONVERSION OF THE WICKED. “Therefore, thou son of man, prepare thee stuff for removing,” etc. (verse 3). Many means had been tried to lead them to repentance, but without a satisfactory result. Still, God does not yet abandon them, but directs that other means shall be tried, saying, “It may be they will consider, though they be a rebellious house.” The truth must “be set before their eyes,” says Hengstenberg, “in rough, palpable, overpowering reality, if it is to find entrance to their minds, and succeed in emancipating them from those dreams of the future which are preventing their repentance .The greater the weakness of their eyes, the more conspicuous must he the exhibition of the truth.” God is unwilling to abandon the wicked to their sin and doom. He has long patience with them, sends to them messenger after messenger, and employs means after means, both various and oft-repeated, in order to lead them to turn from sin to himself. In illustration and confirmation of this, see Eze 33:11; Jer 44:4; Hos 11:8, Hos 11:9; Neh 9:26-31; Mat 21:33-44. And in the incident before us, he not only addresses to them this stirring parable to arrest their attention and awaken their consideration, but he also instructs the prophet to make known to them the interpretation of it, that even the most indifferent and the most insensible might be made acquainted with the truths communicated.

III. THE EXTRAORDINARY DIVINE APPEAL TO THE INCONSIDERATE AND REBELLIOUS PEOPLE. This parable (Mat 21:3-7) was the Lord’s appeal to the insensible and rebellions people. It does not require any exposition from us, as the inspired interpretation is here given (Mat 21:8-16), and this also is interpreted by its remarkable fulfilment in history. But we may mark the several stages of the mournful history hero predicted, the fulfilment of which is recorded in 2Ki 25:1-30.; Jer 39:1-10; Jer 52:1-30.

1. Here is a picture of the king and people of Jerusalem going into captivity. (Jer 52:3, Jer 52:4, Jer 52:10, Jer 52:11.) “The stuff for removing,” or “baggage of the emigrant” (Jer 52:3, Jer 52:4), “is the equipment made by one who enters on a journey never to return.” And “as they that go forth into captivity,” or “like the removals of the emigrant” (Jer 52:4), signifies, according to Hengstenberg, “in the costume and with the maimer of emigrants; ‘with a bag on the shoulder and a staff in the hand;’ ‘sad and with drooping head.'” Thus Ezekiel was to typify the departure of prince and people into exile.

2. Here is a picture of going into captivity by sorrowful and stealthy flight. (Verses 5-7, 12.) He is to go forth in the twilight so as to elude the vigilance of the enemies, and with his face covered so as not to see the b loved land which he is leaving. And all the accounts of the flight agree that it was made in fright and furtively under cover of night.

3. Here is a veiled announcement of the king‘s deprivation of sight and an explicit declaration of his destination as an exile. (Verse 13.) According to Josephus (‘Ant.,’ 10. 7.2), Ezekiel sent an account of this prophecy to Jerusalem to strengthen the influence of Jeremiah with the king, who was personally considerably disposed to heed the counsel of that prophet. But the king compared the announcements of the two prophets, and finding that while Jeremiah said he should be carried in bonds to Babylon, Ezekiel said he should not see it, he disbelieved both of them. And yet the event showed that both of them were true. The king was carried as a prisoner to Babylon, but he did not see it, for Nebuchadnezzar had put out his eyes at Riblah in the land of Hamath.

4. Here is a declaration that the king should be left without defence or helper. “I will scatter toward every wind all that are about him to help him, and all his bands” (verse 14). And the sacred historian tells us that when the army of the Chaldeans overtook the fleeing king “in the plains of Jericho, all his army were scattered from him.”

5. Here is the intention expressed to spare a small remnant for the acknowledgment of the supremacy of Jehovah and the confession of their sins. (Verses 15, 16.) Only “a few men,” or “men of number,” should be left, i.e. so few that they might be easily counted; and they should be spared in order that they might acknowledge the many aggravated and persistent sins of the people, which had led to these stern judgments, and so vindicate the justice of God in the infliction of them. And by these judgments they would become convinced that Jehovah is the living and the true God. “They shall know that I am the Lord.” These words, which “recur as a refrain” in these prophecies, we have already considered (in Eze 6:7, Eze 6:10).

CONCLUSION. Learn:

1. The peril of disregarding the Word of the Lord. Such conduct, persisted in, leads to spiritual blindness and deafness.

2. The obligation of the good to put forth persistent efforts for the conversion of the wicked.

3. The importance of employing various means for the conversion of the wicked.W.J.

Eze 12:17-20

Deprivations caused by sin.

“Moreover the word of the Lord came to me, saying, Son of man, eat thy bread with quaking,” etc. This paragraph was addressed to Ezekiel’s fellow exiles. “Say unto the people of the land;” i.e. of Chaldea. The design was to discourage the false expectations of the captives, who were looking forward to an early season of prosperity for their native land, in which they hoped to share. To this end the prophet shows to them that, in respect to their fellow countrymen in Jerusalem, there would be a cutting off of the physical comforts of life, great anxiety and distress of mind, and sad devastation of both cities and country, and all these things because of the sins of the people, or “for the violence of all who dwell in it.” Several things call for attention.

I. SIN DEPRIVING SINNERS OF THE PHYSICAL COMFORTS OF LIFE. “Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness; and say unto the people of the land, Thus saith the Lord God of the inhabitants of Jerusalem, and of the land of Israel [or, ‘in the land of Israel’]; They shall eat their bread with carefulness, and drink their water with astonishment.” These words point to the cutting off of the comforts of life, and the possession of the mere necessaries thereof. But not always does sin produce consequences such as this. Sin and secular prosperity have often gone hand in hand (cf. Gen 13:10, Gen 13:13; Psa 73:3-12; Luk 12:16-20; Luk 16:19-26). But in these cases the prosperity was precedent to the Divine judgment or to the full development of sin. When that development had taken place, and that judgment was being exercised, there was a striking reversal of circumstances in each case. In the siege of Jerusalem, to which our text points, physical comforts and luxuries disappeared, and long before its close men deemed themselves fortunate if they could secure bread and water. And in our age the wicked may prosper in the world and increase in riches; but in the time of retribution, whenever it arrives, sin will be found injurious to all the true interests of man. Sin often strips the sinner of physical comforts, and even of the bare necessaries of life. Drunkenness, gluttony, indolence, wastefulness, bring many a person and many a family to abject poverty and want (cf. Pro 6:9-11; Pro 19:15; Pro 23:21; Pro 24:30-34).

II. SIN DEPRIVING SINNERS OF PEACE AND SERENITY OF SPIRIT. “Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness. They shall eat their bread with carefulness, and drink their water with astonishment.” They would eat even the necessaries of life, not in peace and comfort, but in anxiety and alarm. Their distress may have arisen from tear lest their scanty supplies of food should fail them, and so they ate “their bread with carefulness.” And to this was joined terror of their enemies who surrounded them, causing them to take of the sustenance of life “with quaking, trembling, and astonishment.” It is of the nature of sin, when it is developed, to destroy peace and calmness of mind, and to produce terror and distress. “The wicked are like the troubled sea,” etc. (Isa 57:20, Isa 57:21). Without doubt we may often find the wicked in their sad career untroubled either by guilt or fear; but forevery one the time of awakening comes, and with it security departs and terror arrives. “When the pleasure has been tasted and is gone,” says Mr. Froude, “and nothing is left of the crime but the ruin which it has wrought, then the furies take their seats upon the midnight pillow.” “The wicked flee when no man pursueth.” “The sound of a shaken leaf shall chase them; and they shall flee as fleeing from a sword; and they shall fall when none pursueth.”

III. SIN DESOLATING THE LAND IN WHICH IT WAS COMMITTED. “That her land may be desolate from all that is therein, because of the violence of all them that dwell therein. And the cities that are inhabited shall be laid waste, and the land shall be desolate.” Instead of “That her land may be desolate from all that is therein,” the margin reads, “from the fulness thereof.” The meaning seems to be that the land would be “stripped of all its inhabitants and of all its wealth.” The land of Israel was once fair and fertile”a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills,” etc. (Deu 8:7-9). In the time of Solomon the Tyrians received large quantities of corn and wine and oil from this fruitful land (1Ki 5:11; 2Ch 2:10). But what is its condition now? And what has been its condition for ages past? “He turneth a fruitful land into barrenness, for the wickedness of them that dwell therein.” “The plain of Jordan, well watered everywhere, and as the garden of the Lord” (Gen 13:10) is not the only example of fertility, being changed into barrenness because of the sins of the people. Other lands have had a similar fate, but by a different process. There are sins by which lands are still laid waste. Indolence, effeminacy, self-indulgence, delight in war, and social oppression, in every age produce impoverishment and desolation in any country where they prevail.

IV. DIVINE JUDGMENT BECAUSE OF SIN LEADING SINNERS TO KNOW THAT JEHOVAH IS THE ONE LIVING AND TRUE GOD. “And ye shall know that I am the Lord” (see our notes on these words in Eze 6:7, Eze 6:10; Eze 11:10).W.J.

Eze 12:21-28

The word of the Lord discredited and vindicated.

“And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel?” etc.

I. THE WORD OF THE LORD DISCREDITED.

1. It was discredited in various degrees.

(1) By some it was entirely disbelieved. “Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?” The reference in this proverb is to the predictions of the Divine judgments against Jerusalem and its inhabitants, which had been made by Jeremiah long ago. And the proverb is a jeering expression, indicating the opinion that these predictions had totally failed. These sceptics argued within themselves and amongst themselves, that because the fulfilment of the threatened judgment was delayed, the threatening itself was untrue. “The experience of God’s forbearance had destroyed their apprehension of his truthfulness.” This sinful misinterpretation of the Divine dealings is not confined to that generation or to that people. We discover the same presumptuous unbelief in Psa 1:1-6 :21, “These things hast thou done; and I kept silence,” etc.; in Ecc 8:11, “Because sentence against an evil work is not executed speedily,” etc.; and in 2Pe 3:3, 2Pe 3:4, “There shall come in the last days scoffers,” etc. What an abuse is this of the patience of the Lord God! What a base perversion of his forbearance and grace (cf. Rom 2:4-11; 2Pe 3:9)!

(2) By others the word of the Lord was discredited by indefinitely postponing its fulfilment. “Son of man, behold, the house of Israel say, The vision that he seeth is for many days, and he prophesieth of the times that are far off.” These persons argued that, because the fulfilment of the threatenings of Jeremiah had been delayed so long, that fulfilment was yet far off. They concluded that the prophetic visions would not be realized in their time, and therefore they need not be troubled by them.

2. It was discredited in open expression. “Behold, the house of Israel say, The vision that he sooth is for many days,” etc. (verse 27). In the case of those who entirely discredited the word of the Lord by the prophet, the terms in which they expressed their disbelief had become proverbial. “What is that proverb that ye have in the land of Israel?” etc. (verse 22). This sentiment, common among the people, “had been expressed in a pointed sentence, and straightway became popular as a watchword, which was taken up on every occasion against the true prophet.” Their disbelief of the message of the Lord by his prophet, and their derision of that prophet, were not veiled, but openly paraded by the people. As Greenhill says, “This wicked speech was become a proverb; it passed through the mouths of all sorts, young, old, great small, learned, ignorant; it was in the city and country, a proverb in the land of Israel.” Disbelief had grown daring and defiant.

3. This discredit was plausibly encouraged. False prophets, by means of vain visions and flattering divinations, had fostered disbelief of the stern announcements of Jeremiah, the true prophet of Jehovah (verse 24). These men had prophesied smooth things to the credulous house of Israelcredulous, that is, of such announcements as harmonized with their inclinations. So Ahab believed the smooth-speaking false prophets to his own death, while he hated and imprisoned the faithful Micaiah, the prophet of the Lord Jehovah (1Ki 22:1-53.). And the false prophets of Jeremiah’s age encouraged the presumptuous security of the people until that security was shattered by disaster and ruin.

II. THE WORD OF THE LORD VINDICATED BY HIMSELF.

1. By its continued proclamation. The people of Jerusalem probably thought by their disbelief and derision to put to silence the word of the Lord by Jeremiah his prophet. But God still speaks by him, and by Ezekiel also. “Tell them therefore, Thus saith the Lord God,” etc. (verse 23). “I am the Lord: I will speak,” etc. (verse 25). “Therefore say unto them, Thus saith the Lord God, etc. (verse 28). In this way God speaks again and again to this unbelieving and rebellious people. He will not leave himself without faithful witnesses, who will speak his word even to the most sceptical and stubborn of men (cf. Eze 2:3-7; Eze 3:4-11).

2. By its fall and speedy fulfilment. The Lord here declares that:

(1) His word should be fulfilled speedily. “Say unto them, The days are at hand, and the effect of every vision . I will speak, and. the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God .There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.” And, as Hengstenberg says, “the announcement of the prophet has passed into fulfilment in a terrible manner. Scarcely five years elapsed when Jerusalem with its temple lay in ruins; and those who had filled their belly with the east wind of their proud hopes of the future were either lost or envied the dead.”

(2) His word should be fulfilled completely. “The days are at hand, and the effect of every vision.” The full “contents of every prediction” would be brought to pass. The unbelieving and rebellious people probably thought that even if things came to the worst, they could not be so bad as in the prophetic representations, that Jeremiah had exaggerated the troubles that were coming upon the nation. But “the word of every vision” was at hand. No partial fulfilment was about to take place. Every word of prophetic prediction was to be realized.

3. By putting to silence the also prophets who had discredited it. “There shall no more be any vain vision nor flattering divination within the house of Israel.” The events that were drawing so near would confound these prophesiers of smooth things. The complete fulfilment of the visions of the true prophet would effectually stop the mouths of the false ones.

CONCLUSION. Our subject presents to us:

1. An assurance of the certainty often fulfilment of the Word of the Lord. (Cf. Num 23:19; Psa 89:34; Mat 5:18; Mat 24:35; Luk 16:17; l Peter Luk 1:23-25.)

2. Warning against unbelief of the Word of the Lord, and against the false security arising therefrom. The punishment denounced against sin will certainly be inflicted unless the sinner turn from his evil way.

3. Encouragement to trust the Word of the Lord. Its promises are true and. reliable. The hopes which it inspires are not delusive. “For how many soever be the promises of God, in him is the Yea: wherefore also through him is the Amen, unto the glory of God through us.”W.J.

Fuente: The Complete Pulpit Commentary

Eze 12:1. The word of the Lord also came, &c. This happened in the sixth year of Zedekiah, and five years before the siege of Jerusalem. The prophesies in the following chapters to the 20th are of the same year. The prophet here applies himself to those of the captivity among whom he dwelt: they saw Jerusalem still inhabited, and under the government of its own king; so that they who were left in the land of Canaan, insulted the exiles, who repined at their own situation; thinking those who dwelt at Jerusalem in a much better condition than themselves. The following parables, therefore, are designed to shew, that they who were left behind to sustain the miseries of a siege and the insults of a conqueror, would be in a much worse situation, than those who were already settled in a foreign land. See Lowth and Calmet. Houbigant, however, is of a different opinion, and thinks that this prophesy was delivered while Ezekiel dwelt in Jerusalem, before he was carried captive to Babylon.

Fuente: Commentary on the Holy Bible by Thomas Coke

2. The Signs (Eze 12:1-20)

1. The Sign of the Kings Departure (Eze 12:1-16)

1And the word of Jehovah came unto me, saying, 2Son of man, thou dwellest in the midst of the house of rebelliousness, who have eyes to see, and they see not; and they have ears to hear, and they hear not: for they are an house of 3rebelliousness. And thou, son of man, make thee [therefore make thee, thou son of man] baggage of the emigrant, and remove by day before their eyes. And thou shalt remove from thy place to another place before their eyes,perhaps they will 4see?for they are an house of rebelliousness. And thou shalt bring forth thy baggage as baggage of the emigrant by day before their eyes. Yet thou shalt 5go forth at even before their eyes, like the removals of the emigrant. Before 6their eyes break thee through the wall, and bring forth thereby. Before their eyes shalt thou lift up upon thy shoulder, in the darkness shalt thou bring forth; thou shalt cover thy face, and thou shalt not see the land: for as a wonder-sign have I given thee to the house of Israel. 7And I did so as I was commanded; my baggage brought I forth, as baggage of the emigrant, by day, and at even I dug through with my hand; in the darkness brought I 8forth, I lifted up upon my shoulder before their eyes. And the word of Jehovah came unto me early in the morning, saying, 9Son of man, said they not unto thee, the house of Israel, the house of rebelliousness, What doest 10thou? Say unto them, Thus saith the Lord Jehovah: The prince is this lifting up [Eze 12:7] in Jerusalem, and the whole house of Israel that [are] among them [or, therein]. 11Say, I am your wonder-sign; as I have done, so shall it be done unto them; into banishment, into captivity they shall go. 12And the prince who is in their midst, to his shoulder shall he lift up, in the dark, then shall he go forth; through the wall shall they break to bring forth thereby; he shall cover his face, because he shall not see with his eye, he [shall not see] the 13land. And I spread My net over him, and he is taken in My snare; and I bring him to Babylon, the land of the Chaldeans; and he shall not see it, 14and there shall he die. And all that are round about him, his help and all his forces, will I scatter toward every wind, and a sword will I draw out after 15them. And they know that I am Jehovah, when I disperse them among the 16nations, and scatter them in the countries. And I leave over of them men of number, from the sword, from the famine, and from the pestilence, in order that they may declare all their abominations among the heathen, whither they come; and they know that I am Jehovah.

2. The Sign of Bread and Water (Eze 12:17-20)

17And the word of Jehovah came unto me, saying, 18Son of man, eat thy bread with quaking, and drink thy water with trembling and with anxiety. 19And say unto the people of the land, Thus saith the Lord Jehovah of the inhabitants of Jerusalem on the soil of Israel: They shall eat their bread with anxiety, and drink their water in pain, that her land may become waste from its fulness, because of the violence of all the dwellers in it. 20And the cities, the inhabited ones, shall be laid waste, and the land shall become desolate; and ye know that I am Jehovah.

Eze 12:2. Sept.: …

Eze 12:3. Sept.: …

Eze 12:6. .

Eze 12:7. . , .

Eze 12:10. Sept.: … … . ….

Eze 12:11. … . (Another reading: , Syr.)

Eze 12:12. . . . , .

Eze 12:19. For there is a reading: and without the suffix. For there is a reading: .

EXEGETICAL REMARKS

The visions in Ezekiel 8-9 have the connection we have seen with the vision in Ezekiel 1. Ch. 12. now, in the first place, takes up what is said in Ezekiel 2, 3, in order afterwards to give us, in close connection with Ezekiel 4-5, the continuation of the prophets discourse in the language of signs. If we take Ezekiel 8 sq. along with Ezekiel 4 sq., then we get information about the siege, the taking of Jerusalem, and we are made acquainted, not only generally, but in detail, with the destiny of the inhabitants. The fate of the distinguished popular leaders (Ezekiel 11) offers the most natural transition to the person of the king in its meaning for the whole. If, moreover, what has hitherto been referred to from Eze 3:24 onwards was transferred inter parietes, then so much the more strikingly does the prophet now step abroad.

Eze 12:2. Comp. on Eze 2:5 sq., Eze 3:26 sq. The description of the state of the exiles is kept in accordance with what they have seen (especially Eze 4:5) and also heard (Eze 11:25). Thus it is with them at the time, while at another time, which the promise has in view, it is to be as in Eze 11:16 sq. Comp. Isa 6:9-10; Jer 5:21. The reason given is the universal and all-pervading rebelliousness (different from Deu 29:3 [4]). Hence in Eze 12:3, perhaps they will see; and because of this possibility, which would not be supposed in the case of hardening in consequence of judgment, Ezekiel is to perform the sign in question before their eyes (repeated). is, just because of the parallel close of Eze 12:2, not to be rendered by that (Hitz.). The thing meant also is merely seeing (i.e. in the sense of hearing how it will happen to them), and not by any means comprehending what they are. We are to think of a question implying doubt, whose doubtful purport, and along with that (or merely in general) the action commanded, is supported by a reason., emigration (Hengst.: the emigrants, an ideal gathering into one of the emigrants), consequently utensils such as are usual in a case of the kind,not simply travelling gear, as hat, staff, bag (Mat 10:9-10), but rather vessels for food and drink, household furniture, as distinguished from personal apparatus for a journey. Hence is not: to make, or: to furnish oneself with (Klief.), but equivalent to: to put together (comp. Eze 12:4). (Jer 46:19) is immediately explained, but, as the more detailed definitions which, follow show, the explanation is kept general. Comp. on Eze 12:6. The emigration is specified as regards its starting point and goal.In favour of the objective reality of the action to be performed, the remarks made on Eze 4:5, as against Hvern., Hitz., Hengst., have a still more pointed application in the present case.

Eze 12:4. The bringing forth of his household stuff, so far as it can be taken with him, describes more fully the make thee, etc. of Eze 12:3; and it becomes clear at the same time how the expression there, , must be understood, viz. of the beginning of the emigration, of the first preparation for it. Lastly, is explained, by means of , as meaning the daytime in its most proper sense; and the prophets own migrating from his dwelling-place is characterized in the most definite way, in contrast with a mere journey, by the expression (comp. on Eze 12:6), a comparison which Hvern. considers applicable to the time of departure alone. Comp. Hengst. on Mic 5:1. His rendering here is: as emigrants go forth, in the costume and garb of emigrants, combining, as he does, bag on shoulder, staff in hand, with their being sad, and their heads drooping (Num 33:2).

Eze 12:5 describes more minutely the bringing forth of the stuff in question (Eze 12:4). The prophet is to break for himself a hole for the purpose (, as in Eze 12:4) in the wall, i.e. of course, of his house, perhaps a clay wall; for were it to be the city wall of Tel-Abib, as Hengstenberg, in the interest of his subjectivity of the symbolic action, asserts, thereby throwing into confusion the occurrence and the text, then it must, especially with this detailed description here, have been expressed more definitely. Hengstenberg makes Ezekiel bring his baggage as far as the city wall, and when the darkness came on, break a hole through it, etc. The text, on the other hand, makes the breaking through of a hole in the house wall (instead of the usual exit by the house door), for bringing forth the stuff, take place, like the bringing forth itself (Eze 12:4), before their eyes, consequently in clear daylight, since the taking up upon the shoulder (Eze 12:6), though happening also before their eyes, has to take place (comp. Eze 12:4) at even, both as distinguished from (, from , the restrained light), in thick darkness (Gen 15:17). It may be taken for granted that Ezekiel, with this breaking through, for which he is not forbidden to use a tool, will have the whole day to do it. Neither Klief. nor Keil has correctly apprehended the course of the action. As Eze 12:6 portrays sufficiently the departure of Ezekiel himself, when he puts his goods and chattels on his shoulder, there is no need for understanding the Hiphil intransitively, or for supplying . Moreover, by the expression is meant the emigration with bag and baggage from his own place to another (Eze 12:3); hence the complete departure, as distinguished from , like and in Eze 12:4. It corresponds to the darkness about him that he is to cover his face besides; and in this way the expression (Eze 12:4) is explained for us, inasmuch as emigrants departures usually take place with shame and sorrow, which do not allow themselves to be seen, and which will no longer cast a look on the home that is to be forsaken (2Sa 15:30). Yet the land which he is not to see (comp. Eze 12:12-13) is perhaps still more that to which he is going forth. Hence Eze 12:5-6 are two parallel () and more minutely descriptive statements as regards Eze 12:4. (either from , something shining, similar to the derivation of the German Wunder (miracle), or from an assumed root , what is suddenly turned, singularly twisted, turned away from what is usual), therefore, not merely , simply a significant sign, but specially a sign of a divine sort, and that, in the sense of our context, equivalent to , Psa 71:7. In this word there meet together the superhuman (miraculous) character alike of the purport and of the cause, the surprising character of the spectacle, as well as the manner of working of the astonishment and the typical object in view.

In Eze 12:7 Ezekiel reports as to his execution of the divine command, whose objective reality Keil admits in the case before us. The report of the prophet is a recapitulation, in which the points of time (by day, at even, in the darkness) form the salient points, to which, without keeping up the order of succession as to the rest (since this is certainly contained in the preceding command of God, according to which Ezekiel acted), the detail with reference to the interpretation (of the symbolical action) which follows is attached. As in what follows the double referenceto the people as a whole, and to the prince in particularcomes out, so Ezekiel makes prominent in his report, (1) what is the thing which is impending over them in general (my baggage, etc., as emigrants baggage, by day), and (2) in what way the prince personally gets out, viz. by breaking through in the night-time. Accordingly, because of the significance attached to the digging through the wall, which may possibly be indicated even in Eze 12:5 by the expression , and which becomes complete only when the prophet himself comes through the hole in the wall, he connects his days work with his own departure at even. is meant to express in general the idea: with my own hand, as contrasted with the help of others. The emphasis lies on the personal element in the action. As distinguished from: I brought forth by day, the expression: I brought forth in the darkness, refers to the removing from out of the dwelling-place. at the close adjusts the execution of the command to the object in view, and at the same time to the explanation which follows; and for this reason the thing which lies nearest and is still visible, although occurring before the complete darkness of the departure properly so called, viz. the taking up upon the shoulder at even, is mentioned. The transaction is (and this is also Umbreits view) to be conceived of in this way: the elders (Ezekiel 8.) might have left the house of the prophet. In accordance with what has been remarked at the commencement of the chapter, the impression made by Ezekiels disclosures (Eze 11:25) may have been but slight, or not lasting. Just then a hole is opened in the wall of his house, ever growing wider and wider. It is easily understood how the multitude gathers from curiosity. Perhaps late in the afternoon of the day, what a man can carry of household furniture is brought out through the opening in the wall. At even the prophet himself steps forth, loads himself with the emigrants baggage, and takes his departure, with his head covered, in the midst of total darkness, etc., from Tel-Abib for some other place.

Eze 12:8 assigns the divine word of interpretation to the early morning of next day. Comp. 2Ch 36:15.

Eze 12:9. (as against Klief., who does not admit a question at all) presupposes that they have asked Ezekiel for the meaning of what he has done. By means of the expression: house of Israel, the exiles are put on an equal footing with those in Jerusalem; just as by means of the expression: the house of rebelliousness (see on Eze 12:2), they are at the same time characterized as regards their disposition while putting the question. Therefore Ezekiel is, in reply to what they have said unto him, in Eze 12:10 to say unto them what Jehovah says. He has answered them the evening before by silence (Eze 3:27), and has merely done as he was commanded (Eze 12:7)., either passively: he who has been lifted up or: he who lifts himself up.Hengst.: one on whom something is laid, who is burdened with the government, which he bears, as it were, on his shoulder, Isa 9:6 (?)as shows, the king (Eze 7:27) Zedekiah. There is an unmistakable play upon the word in , which (likewise derived from ) means: the lifting up, and, without our being obliged with all the expositors to think of the meaning sentence (judicial utterance of God) or burden (threatening prediction), as elsewhere, refers simply to the statement (Eze 12:7): , which paves the way for the interpretation. Comp. the Syriac translation. Hence the meaning is: this lifting up on the shoulder of emigrants stuff on my part means the prince. The meaning is not (as Hengst.): prince and burden, as it were, cover each other, so that he is wholly swallowed up by misfortune, the crushing burden leaves nothing of him remaining; but this: the prince is what the prophet represents by his action. The exalted personage in Jerusalem, still seated on a regal throne, and this lifting up of mere emigrants baggage, impressively confront each other. Thus a day, an evening, a night changes everything! [Commonly (and so Eng. Vers.): the prince is the subject of this burden or of this sentence. Hitzig refers to Jer 23:33; but Kliefoth: this burden-bearing, undertaken as a sign, concerns the prince and the house of Israel (as accusatives!). Ewald: O thou crown-bearer of this burden in Jerusalem, and those of the whole house of Israel who are in its midst! being imagined to be in the construct state to what follows.] Because emigration is to be the common lot, the people are added to the king, and in fact the whole house of Israel (according to the older expositors: those out of the ten tribes who had fled to Jerusalem), among whom, especially as having already emigrated, the fellow-exiles of Ezekiel are included (, like , referring to the house of Israel); or better, because of what follows, as Hengstenberg does, referring the suffix to Jerusalem or its inhabitants, inasmuch as there was yet another house of Israel; Eze 11:15.Quite evidently he speaks now of the fate of the whole in Eze 12:11. With the expression: your wonder-sign, the exiles (in conformity with Eze 12:6), for whom it is meant in the first place, are addressed; while refers to those at Jerusalem, hence also, perhaps, in Eze 12:10. might also mean: so will it be done by them. In any case it is an explanation of what precedes. , an emphatic asyndeton: it will be no voluntary, but a compulsory emigration.

Eze 12:12. The king specially. , the reference being undoubted, confirms the interpretation we have preferred of . So also confirms our view of , then, etc., lingering over the picture of the moment. Keil, like Klief., against the accents: he will lift it up in the darkness and will go forth. , i.e. the attendants, his suite. (Rosenm.: in order to bring him forth.) The prediction of what is recorded as having happened some years later (Jer. 39. 52.; 2 Kings 25). As the lifting up upon the shoulder of the baggage does not necessarily indicate any selfish grasping at the valuables, but may symbolize the emigration, so the breaking through the wall does not necessarily mean this in a literal sense but the haste and hurry of the flight by the speediest available route; and just as little have we to prove the covering of his face to be historical. Besides, the latter was among the circumstances, as is understood of itself, suggested by prudence even; pain or shame is not to be thought of at all. Comp. on Eze 12:6. Certainly there was yet another object in view beyond that, which had influence, as is expressed in Eze 12:13. and the placed after it draw attention to something peculiar, and is the land of the Chaldeans. (Eze 12:13.) The being taken prisoner,in addition to the emigration (Eze 12:11),which, the prophet had not prefigured, is depicted by means of the figurative mode of speech borrowed from the catching of fish, from the chase (Isa 19:8; Jer 16:16). In spite of his hasty, violent flight, he does not escape his fate; like the darkness of night, the holy penal order of the Judge and Avenger in heaven is laid around him. Umbreit, who views the breaking through the wall as a breaking forth from the city perforated by the enemy, finds in the circumstance that the king shall not see the land of the Chaldeans, his full and complete imprisonment expressed.To Babylon, etc., is the other place of Eze 12:3.In how far the king would not see the land where he was to die, must remain incomprehensible for so long, until the blinding (a common punishment with the Persians, and probably also with the Babylonians, for the dethroned) of Zedekiah at Riblah, after he had been caught in his nocturnal flight not far from Jericho, by the Chaldeans, made it palpable to the senses.

Eze 12:14. What is round about him may be the attendants fleeing along with the king, and his help may perhaps be the hoped-for Egyptian help. () is a play upon words with , only in the plural, and peculiar to Ezekiel; according to Gesen.: wings (Isa 8:8); according to Hitzig: bands, the whole military power, with which a king stands or falls. Comp. Jer 40:7; Jer 40:12; Jer 52:8. We may compare besides, Eze 5:2; Eze 5:10; Eze 5:12.

Eze 12:15. Eze 5:13; Eze 6:8.

Eze 12:16. Eze 6:8. Men of numberHitzig: that may be counted. Few in comparison with Eze 12:14.Comp. on Ezekiel 5, 6.Narrators of their guilt with the knowledge gained from experience of the holy punitive justice of God. [Rosenm., Hitzig, and others refer the refrain thus repeated to the heathen! Klief. translates: count, that they shall ponder their sins one by one thoroughly!]

The second and connected sign which is introduced in Eze 12:17, like the preceding one in Eze 12:1, but which has along with it its divine interpretation without an introduction, as is the case in Eze 12:8, depicts (with an allusion to Eze 4:16) the misery of the inhabitants, just as the interpretation by the word of Jehovah (similarly to Eze 6:14) announces the misery of the land inhabited by them.

Eze 12:18. Bread and water, not exactly scanty food (Klief.), but merely the food that is necessary. The significant thing, however, is the quaking, trembling, and anxiety which the prophets expression of countenance, appearance, and demeanour must have expressed during the carrying out of the divine command (which is not indeed narrated, because understood as a matter of course). The people of the land in Eze 12:19, those addressed, are the poor, wretched Jewish people in Chaldea (Eze 12:12-13); according to Cocc., the message is meant for the heathen, that these might not ascribe the fate of the Jews to their Bel, inasmuch as Jehovah has caused it to be represented three years before by Ezekiel.Comp. besides Eze 12:10. The inhabitants of Jerusalem may possibly be (in accordance with Eze 11:15) those who at the time were still there, although in the condition during the impending siege (so Hengst.). But in connection with the preceding sign they are rather the poorest remnants of the people still remaining on the soil of Israel (, comp. on Eze 7:2) after the flight of the king and the leading captive of the people, Jer 39:10; Jer 52:16. And such an explanation corresponds also with what follows. (Eze 4:17) is meant (according to Hitzig) to be a particle assigning the reason: because their land, stripped of its fulness, will become stiff; that is to say, their torpid amazement mirrors forth the motionless stiffening of the land. Certainly with more correctness, and more in accordance with the context: their misery will cause the lands also (, i.e. Jerusalems), which is the design of Jehovah; they will in their anxiety and anguish content themselves with mere necessaries (bread and water), and not cultivate its fruitfulness, etc. According to the other explanation, the invasion of the enemy will leave the land waste behind them. Comp. besides Eze 7:23; Eze 8:17.

Eze 12:20. Eze 6:6.Cocc. (comp. above) refers the clause: and ye know, etc., to the heathen, the Chaldeans, just as in Eze 12:16.

DOCTRINAL REFLECTIONS

1. When Stephen (according to Act 7:51) brings the charge against the Jews, that they were always resisting (using this strong and, in the New Testament, unusual expression) the Holy Ghost, that they, like their fathers, were stiffnecked and uncircumcised in heart and ears, we need not, with the expositors since Hvernick, fall back upon Deu 29:3 [Deu 29:4]; and this the less, as the meaning is certainly somewhat different in this so-called fundamental passage. In Isa 6:9-10 it may be made use of as a text; Ezekiel, like Jeremiah (Jer 5:21 sq.), has to do with the bad national character of the Jewish people. The perverse will is brought into special prominence by both prophets, as Hvernick remarks, continuing as follows: a feature which runs through their whole history, down to the appearance of the Redeemer. But who will be able to deny that in this way, in the bad character of the Jews as a nation, the corrupt nature of fallen humanity as a whole is portrayed? This people have merely exhibited it carried to its farthest consequences, inasmuch as they were placed in a position, by means of the law and the prophets, and lastly Gods Son, where they must either let their wills be broken or ruin themselves. But then, farther, as the Jews are a standing historical decision with respect to natural men, so, on the other hand, in contrast with their national character (here also: perhaps they will see?), we have mirrored forth all the riches of divine long-suffering and patience. Ye would not,this on the one hand; but on the other: how often would I have gathered thy children together! (Mat 23:37.) The mirror of human perversity is at the same time the mirror of divine grace, Rom 5:20.

2. If any one is so far enlightened that he is able to see and understand what is necessary, then it may be said that he has eyes to see, etc. The natural (unregenerate) man perceiveth not, etc. (1Co 2:14). But any one may also be so far enlightened that he sees much, and by this means he may be brought to see what is necessary to be seen; and especially that he recognises the word which contains the true wisdom as being Gods word. Those who have come this length may, however, neither see nor hear what is necessary to be seen and heard, in so far as they cannot rightly judge of what they see and hear, through the opposition of their fleshly wisdom, which perverts Gods words. Such parties no longer err in the usual way, but are hardened, so that they fancy their error is Gods word. They are also difficult to cure. The cause of ones not understanding Gods word is disobedience. For fleshly wisdom and the love, of it is in truth disobedience (Cocc.).

3. From the importance which is attached in the history of the Jews, in a good as well as a bad sense, yea, in the highest sense (i.e. the Messianic), to the king, in asking whom (1 Sam.) the people at first expressed their wish to be like the other nations, we can understand the express symbolical representation, in this special and preeminent way, of the fate of Zedekiah. The mass of mischief is concentrated first of all in the king, for which Hvernick adduces as a farther reason the existing circumstances, among which the political faithlessness and dishonesty of the king, as well as his anti-theocratic conduct, his idolatry, his mockery of all prophetic warnings and threatenings, were prominent, although he was in Jerusalem and among the exiles the idol of trust. Hengst. in this connection designates the king as the centre of their dreams of the future, which were preventing repentance.

4. The prediction in our chapterof which Tholuck (The Prophets and their Predictions, p. 108) gives the following estimate, that against the prophetic character of the passage no critical objection is raised from any quarter; the genuineness of the book and the integrity of the passage are beyond a doubt; that divergent interpretations found no place; and that reference is made merely to its fulfilment according to the authentic testimony of historyought properly to have been removed from all the attempts at half or wholly naturalistic interpretation, by the repeated divine explanation that it is a mopheth (see the explanation of the word at Eze 12:6). Nevertheless, while Eichhorn and Hitzig decree simply a prophecy after the event, and while Ewald makes it out that the prophet had happy presages, correct foresight, Umbreit attempts as far as possible to keep the text free from what might press us to the acceptance of a supernatural prediction. On the other hand, Josephus even (Antiq. x. 10. 11) has in his mind our prophetic testimony when he tells us how Zedekiah may not have been able to give credence to Ezekiel, because he said that the king would not see Babylon, whereas Jeremiah had prophesied Jo him that he would be carried captive thither. To Nitzsch, the prediction of occurrences resting on divine communication is neither so impossible as Cicero asserted it, nor so useless or even hurtful as Kant attempted to show. The prediction sustains interest in this way, by announcing a result which could not have been known beforehand by any human means. Even in the case where the foreknowledge is of no use, it may yet awaken a wholesome attention, and, confirmed by the result, it may, by producing a testimony for persons and affairs, come to serve important ends in other directions. J. D. Michaelis holds the view that the exact announcement beforehand was of service against the communis sensus of polytheism at the time, when even among the Jews the faith in one God alone kept its ground only in a sickly way, as being to every one an easily understood and irrefragable confirmation of the true religion. One may have recourse to the genius of great minds, their far – reaching historical glance in certain cases; may lay stress upon the secret power of divination in the human mind, the connection of the human conscience with the judicial steps of the moral order of the world (Herzog, Realencycl. xvii. 640 sq.); but what Ezekiel here expresses in symbol, he knows he has received from Jehovahs mouth, and every criticism of this consciousness runs the risk either of accusing the prophet of self-deception, or even of making him a hypocritical deceiver, especially where a chapter like the 13th follows.

HOMILETIC HINTS

Eze 12:1 sq.: We ought not, therefore, to allow ourselves to be deterred either by the view that we ourselves and the doctrine which we teach would be rejected, or even by the impression that we would be engaged in something ridiculous (Calv.).Rebelliousness does not spring from weakness, but from wickedness (Stck.).How many there are who are sharpsighted in earthly and temporal things, and who know how to turn everything prudently to their own advantage, but who, on the other hand, in what is spiritual, are found to the last degree blind and stupid, as well as incapable of faith! Hence they have ears likewise to hearken to what pleases the flesh, and to the talk and lies of the false prophets, but they have no ears to hear Gods voice. They hear and hear, but not with obedience and faith (Berl. Bib.).They had ears to hear, because from youth up they were instructed in the law of God, and the threatenings were held up before them by the prophets (Calv.).The natural blindness and deafness of man in spiritual things causing God to proclaim His word. The wilful blindness and intentional deafness of him who yields to God with suffering and affliction. The blindness and deafness which God hangs as punishment over the hardened sinner.

Eze 12:3 sq. Perhaps they will see? Thus God leaves nothing untried: this is the exercise of His long-suffering and patience.When we see that others are falling into misfortune, trouble, adversity, we ought to reflect: This is a sign to me, and ought to apply it to our own improvement, Luk 13:2-3 (Wrtemb. Bib.).

Eze 12:5. What fear can do ! For it no door was high enough or broad enough; in their flight they ofttimes squeeze themselves through the most miserable wretched hole (Stck.).

Eze 12:6. The earthly mind will see only the earthnay, such an one will at length become earth; yet, when the eye is darkened, and the gloom of death covers everything, he will no longer see even the earth.

Eze 12:7. Such things would call to mind the days of Noah and Lot (Calv.).

Eze 12:8. Gods grace is new every morning. They who seek Him early find Him; and those who ask after Him will be answered by Him.

Eze 12:9. There is something precious about a right question.

Eze 12:10. Princes are called exalted, but certainly not because they are to exalt themselves; for He that is enthroned in heaven knows how to humble princes even (Stck.).Every ruler, prince, or king, however little he may have taken up upon his shoulders, will at least be compelled to bear the burden of his sins and the wrath of God, which will fall heavily enough upon him, provided the burden of his duties has been sitting easily upon him (Berl. Bib.).God does not overlook the mighty even when they sin, but makes them feel His heavy hand (Starke).Gods judgment on a laud embraces prince and people alike, although a people may also have Gods judgment already in their prince, and a prince may have it in his people.

Eze 12:12. The ungodly walk about with a bold countenance, but in the judgment they will conceal it (Stck.).

Eze 12:13. First the net of pleasure and vanity, then the net of death and hell.He that lives wildly is hunted and taken like the wild beasts (Stck.).God a fisher and hunter.

Eze 12:14. Of what avail to the sinner all his imagined succours and pretended helpers? (Stck.)We will by and by withdraw our confidence from all creatures.The Eternal blew, and the Armada was scattered to all the winds of heaven.If God is our enemy, we have no friend in heaven or upon earth (Stck.).

Eze 12:15. Alas that we should become wise only by injury, and should come to know God only from experience of punishment, instead of tasting and thus seeing how good the Lord is!

Eze 12:16. Thus it is that God receives honour because of His righteousness, when His grace is despised.God blesses the chastisements which He sends forth upon His people to unbelievers also (Starke).

Eze 12:18. Only those who have their standing in grace can eat their bread without fear and carefulness (Starke).It is not in vain that Christ has taught us the petition: Give us this day our daily bread.A verse which we may read with profit in the midst of plenty (Stck.).

Eze 12:19. That one is able to eat and drink in rest and peace is a great benefit from God, but one that is not known by the thousandth part of men (Starke).Jerusalem and her inhabitants are eloquent orators, and preach with unction (Stck.).

Eze 12:20. If one will not learn to know God from His benefits, then he must often do so in the midst of punishment, Dan 4:30-31 (Starke).Thus the wilderness was Israels school, and became Israels judgment.

3. The Near Execution of the Punishment (Eze 12:21 to Eze 24:27).

1. The Repeated Preliminary Announcement (Eze 12:21-28)

21And the word of Jehovah came unto me, saying, 22Son of man, what [meaneth] this proverb of yours upon the land of Israel, saying, The days are prolonged; 23and every vision comes to nought? Say unto them therefore, Thus saith the Lord Jehovah: I will make this proverb to cease, and they shall no more use it as a proverb in Israel: but speak unto them, The days are at hand, and the word of every vision. 24For there shall be no more any vision 25of deceit nor flattering divination in the midst of the house of Israel. For I, Jehovah, will speak whatever word I will speak, and it will [shall] come to pass; it shall be no more prolonged, for [but] in your days, O house of rebelliousness, I will speak a word, and perform it: sentence of the Lord Jehovah. 26And the word of Jehovah came unto me, saying, 27Son of man, behold the house of Israel, who say, The vision that he seeth is for many days, and he prophesieth for [of] times afar off. 28Therefore say unto them, Thus saith the Lord Jehovah: There shall none of my words be prolonged any more; the word which I shall speak shall be done: sentence of the Lord Jehovah.

Eze 12:24. Sept.: … .(Another read.: , and divination shall cease. , all the versions.)

EXEGETICAL REMARKS

Announcement of the end as one that is near, and that repeated (Eze 12:26 sq.). For after the wind-up, as it were, which precedes, with the misery coming upon land and people, there remained only the announcement of the same, preliminary to its near occurrence. Hitherto it has been a going back upon Ezekiel 6, now we have a return to what was said in Ezekiel 7.

Eze 12:22. Derived as it is from a verb meaning: to go before, to lead, to preside,to represent something, to signify,to pronounce a sentence, etc., is equivalent to maxim, the form being always that of similitude, proverb, derisive verse (Isa 14:4). Here also not without the derisive element. The common saying, in which the current sentiment among those still dwelling in the land of Israel (Eze 12:19) had found for itself suitable expression (beati possidentes), derided the Eternal in His prophets by means of the comfort of the time, that the time is passing away, and what was alleged to be seen in vision is passing away with it; as nothing is coming out of it, so neither shall there be anything in it. The days that are being prolonged may refer to Jeremiahs long ago uttered prediction of ruin; comp. too on Eze 11:3. combines the prophet with the mockers, as being his people. On such fellowship of the servants of God with their people is based at last in a pre-eminent sense the relation of the incarnate Son of God to the human race (Exo 16:28).

Eze 12:23. , prophetic preterite: to bring to rest; after the trouble they give themselves, their inventive labours, comes the Sabbath of Jehovah (Gen 2:1 sq.).Are at hand (Eze 9:1; Eze 11:3), in contrast with the preceding: are prolonged, , the verbal contents of every vision of His prophets,the word, and the thing meant by the word. Keil rightly: the days in which every predicted word shall be realized. (Hengst: as against a merely partial fulfilment, as if the prophets had exaggerated somewhat, etc.)

Eze 12:24. As there is also a false (2Pe 2:1) prophecy (),mere divination (), which deceives in the way of flattery with its smoothness,the divinely inspired prophecy is distinguished first of all from it, as the following contrast shows, and as will, of course, be shown still more in Ezekiel 13. There shall be no more, etc., is parallel with: and they shall no more use it as a proverb in Israel (Eze 12:23): that mocking proverb had taken shape with the help of the false prophecy in Israel. Hence in Eze 12:25 a co-ordinate or resumed . The disjunctive accent (rebii) over makes I Jehovah a sentence by itself, so that the Author of true prophecy sets Himself face to face with the false. In like manner, pashta at the end of acts as a disjunctive, while the conjunctive telisha-kethannah with connects what follows. Jehovah reserves for Himself uncontrolled power to speak, and almighty power to make it good. And with this is joined the statement that there will be no farther delay, no longer postponement (with reference to that proverb): in your days (Mat 16:28; Mat 24:34), therefore with a subjective, personal application. Such a fulfilment of the divine prediction will at the same time be the end of the false divination, which by this very means is covered with disgrace. In some sense also the I Jehovah, as being Messianic, is contrasted with preceding prophecy in general. Comp. besides on Eze 12:2, Eze 11:8.

In Eze 12:27 there follows the more objective application, referring to the matter itself. The statement that if there is a prophecy at all that will yet be fulfilled, it at all events refers to times that are far off (Dan 8:26; Dan 8:17), is rejected by the Lord as regards Ezekiel. Before it was a mockery of Jehovah, here we have a mockery of His prophet rather in the words quoted.

Eze 12:28. See as to the feminine here, as in Eze 12:25, Ewald, Gram. 295a.

DOCTRINAL REFLECTIONS

1. The significance of prophecy and its fulfilment for the divine credibility of the prophetic testimonies, and thus of Holy Scripture generally, has been understood by Apologetics from the beginning. See Keiths Evidence of the Truth of the Christian Religion derived from the Literal Fulfilment of Prophecy. Besides, already in Deu 18:21-22, the fulfilment of what has been predicted is put as a characteristic mark of genuine prophecy.

2. If the absolute and almighty power which God attributes to Himself in the section before us, as contrasted with false divination, is our creed, then the word of prophecy ranks with the word of creation, and what serves as an argument for the divine sovereignty in the latter connection is not less an argument in the former. By the word of the Eternal were the heavens made, and all the host of them by the breath of His mouth (Psa 33:6). The living God is also the law of prophecy as regards its fulfilment.

3. What is accepted as true of the divine power in Creation comes to be applied for the fulfilment of prophecy still more by faith in Divine Providence, the co-operation and government of God. The Eternal (Jehovah, Eze 12:25) is not merely the God of the beginning and the end, of the origin and the goal, but also He who is co-existent with the life of the world and specially of mankind. It is the divine element in and mixed up with the history of the world with which prophecy has to do. But this is not merely the eternal idea, which is continually realizing itself anew, so that what refers to time and place would in comparison with it have to be regarded as the mere form of representation, but this divine element is alike the real which is predicted, and the necessary which is prophesied. As respects the divine decree, which because of sin has developed itself from the world-plan of the Creator into the counsel of salvation in Christ for the world, things small and great may be distinguished; but because both are serviceable in carrying out the decree of God, both alike are divine, and therefore suitable for prophecy.

4. It is of importance, however, as respects the delay, as respects the postponement, e.g. of the realization of the prophecies of judgment, that there is a correspondence between the prolonging of the days and the divine long-suffering and forbearance (2Pe 3:9), as in the case before us in Ezekiel. The prophecy of judgment is besides a preaching of repentance, so that if it produces the repentance which it preaches, the fulfilment of the prophecy may be hindered. But even apart from such conditionality lying in the thing itself, other circumstances, always, however, willed by God, may give to a prophecy the character of perspective foreshortening.

5. Prophecy was an act of faith; it likewise demanded faith. And as what true prophecy insisted on above all was conversion of heart, it resisted the sinful consciousness and life of unbelief, and was resisted by it (Amo 6:3). It is the nature of sin to reckon itself to be no sin, and hence as far as possible to break up the connection and separate between sin and punishment (Hv.).

ADDITIONAL NOTE

[We cannot but think with wonder, when we look back upon the times of these Old Testament prophets, of the obstinate incredulity and measureless content in which so many of the people seem to have shut themselves up, alike in defiance of the most solemn warnings of God, and in spite of several lowering appearances in Providence, which seemed to give no doubtful indications of a coming storm. But it is well for us to bear in mind, that the spirit of unbelief and false security, which prevailed so extensively then, is ever springing forth anew, and is plainly announced in New Testament Scripture as destined to form a distinguishing characteristic of the last times. It was a significant question of our Lord, and evidently pointed to the great defect in this respect that should discover itself before the consummation of all things, When the Son of man comes, shall He find faith in the earth? Such faith, namely, as He had been speaking of,faith realizing in firm confidence the certainty of the Lords manifestation to put a final end to the evils that afflict His Church, and in this confidence waiting, hoping, praying to the last. The apostle Peter also still more distinctly intimates in his second epistle what might be looked for: There shall come in the last days, scoffers, walking after their own lusts, and saying, Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of the world. It will readily be understood that the danger from this source to this faith of Gods elect will always be the greater, the more the time is lengthened out that is to intervene between the first and second coming of the Lord. For time, which is justly said to try all things, in this respect also tries faith, that it silently impairs in mens minds the foundation on which faith reststhe word of God. In common with other things of meaner value, this, too, seems to wax old as time proceeds, and to become, the longer it is in use, the less in power and value. Even already it is looked upon by many as comparatively antiquated, out of date; the facts of which it testifies are but faintly descried in the distant past; centuries have rolled away since they took place and were put on record; and the record itself has been so long in existence, so frequently handled, and so fully discussed, that, with those to whom nothing is interesting but what possesses the freshness of novelty, the sacred volume, so far from being able to nourish and support a living faith, has itself become stale and dead.
Thus it is that natural men judge of Gods word, as if, like their own productions, it were subject to wasting and decay. They know not that this word of God, being the expression of His own eternal nature, has in it what lives and abides for ever,what is as new and fresh to the heart of faith still, as the very moment when, ages ago, it proceeded from the lips of those who spake as they were moved by the Holy Ghost. Then, along with a prevailing ignorance or forgetfulness of this great truth, there is the fascinating influence which is apt to be wielded over mens minds by the onward movements of society in knowledge and civilisation. Here they find an attractive contrast to the stationary character of the ground and objects of faith. For everything in this lower field seems constantly in progress, and big with hope for the future. It is deemed incredible, that while such vital powers are at work, and such a career of advancement is in prospect, God should lay a sudden arrest on the vast machinery, and wind up the affairs of the world by bringing in the fixed and final issues of eternity. Nay, the belief of a personal God, separate from the workmanship of his own hands, and capable of suddenly introducing a state of things altogether new, is, in many quarters, fast giving way. In a new and peculiarly subtle form, the old carnal and idolatrous tendencies are reviving, impiously commingling the divine and human, identifying the creature with the Creator. And, judging from present appearances, there is too much reason to conclude that, precisely as before Christ came to execute judgment upon Jerusalem, a rage for worldly saviours was one of the reigning delusions of the time, so, as the period draws on for His coming to execute judgment upon the world, a like rage will prevail for a worldly gospel,one that will seek to confound heaven and earth, God and man, and, in a manner, possibly even more daring and presumptuous than in the Papacy, will dispose man to exalt himself in the temple of God, and show himself that he is God. What need, then, for those who would escape the condemnation of the wicked, to look well to the foundation of their faith, and to see that this stands not in the wisdom of man, but in the word of God! How careful should each be to dwell beside the fountain of Israel! For times of trial manifestly are coming, in which they only who are taught of God, and kept by the power of His Spirit, can expect to resist the swelling tide of delusion, and maintain even the appearance of godliness.Fairbairns Ezekiel, pp. 124126.W. F.]

HOMILETIC HINTS

Eze 12:22. God spares the ungodly, and thereby invites them to repentance. But what is it they do? They scoff at the servants of God, and reckon their words to be idle tales (Heim-Hoff.).Thus they despised the riches of divine goodness and forbearance and long-suffering, and instead of allowing themselves to be led thereby to repentance, after their hardness and impenitent heart they treasured up unto themselves wrath, etc., Rom 2:4-5, 2Pe 3:4 (Cocc.).

Eze 12:23. The Sabbath which awaits the proverbs of the world, when every tongue which has not suffered itself to be hallowed to the Lord shall be hallowed to the Lord by the judgment of condemnation. To be compelled to confess that Jesus is Lord is indeed a terrible Sabbath, if one has not otherwise hallowed Him.The lying mouths which Gods word cannot stop are removed by Gods deeds.

Eze 12:24. Prophecy and roughness, these go hand in hand among a sinful people (Hengst.).If Jesus, who came after the Babylonian captivity, had been a false prophet, or His disciples, as the Jews assert, then must the promise of this verse have been false (Cocc.).And so also shall all flattering representations of a flourishing state of the Church, which have sprung from reason and fleshly learning, come to an end (Berl. Bib.).

Eze 12:27-28 : What God says we are not to separate from its fulfilment, because God who speaks is not in Himself divided; when He opens His mouth, He stretches out His hand at the same time to the work, so that the hand itself is in a manner included in the word (Calv.).

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The Prophet is here, at the Lord’s command, preaching by type. Several situations he is placed in, purposely to follow up the more advantageously, the Lord’s purposes.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

It is very proper for the Reader to remark what the Lord so often repeats to his servant the Prophet concerning his people, that they are a rebellious house. For this consideration will help the Reader to make a double improvement of the subject; first, of their unworthiness; and secondly, of the divine mercy, and long sufferings, manifested towards them. What, but covenant faithfulness in Jehovah, could have held out against such hardened wickedness? And what but Jesus’s person, blood, and righteousness, could have been found to plead forbearance? Oh! how precious thus to behold the efficacy of salvation in Jesus, to the old Church, before that Jesus came to render it effectual both to the old and new? The figure of Ezekiel’s removing his stuff, was happily chosen, to show the removal of all Israel into captivity. Probably the captives in Babylon hoped somewhat might yet be done by the prince Zedekiah, and the people that still remained at Jerusalem, for bringing them back. And therefore these false hopes Ezekiel is here, by type, throwing down; and showing, that even Zedekiah himself, with all that remained in Jerusalem, except a few, should follow the captives into Babylon.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Eze 12:2

It is as easy to close the eyes of the mind as those of the body; and the former is more frequently done with wilfulness, and yet not attended to, than the latter; the actions of the mind being more quick and transient than those of the senses.

Butler.

The one Enemy we have in this Universe is Stupidity, Darkness of Mind; of which darkness, again there are many sources, every sin a source, and probably self-conceit the chief source. Darkness of mind, in every kind and variety, does to a really tragic extent abound; but of all the kinds of Darkness, surely the Pedant Darkness, which asserts and believes itself to be light, is the most formidable to mankind! For empires or for individuals there is but one class of men to be trembled at; and that is the Stupid Class, the class that cannot see, who alas! are they mainly that will not see.

Carlyle, Latter-day Pamphlets, III.

References. XII. 27. Spurgeon, Sermons, vol. xx. No. 1164; see also Twelve Sermons to Young Men, p. 169. A. Maclaren, Expositions of Holy Scripture Ezekiel, p. 10.

Fuente: Expositor’s Dictionary of Text by Robertson

Ezekiel’s Vision

Eze 12

Ezekiel will speak nothing in his own name. He does not guarantee one word of what he speaks by his own authority. The wondrous imagery is not the birth of his fancy, it is something which his soul’s eyes have seen. Ezekiel makes no sermons, he simply tells what he has heard. It was his business to deliver messages, not to make them. When he is incoherent, he makes no apology; when we cannot follow him, he cannot help it; when he is apparently mad, he does not know it: he will only tell what he has seen and heard. He will not write a sentence, he will not study literary form, he knows nothing about taste, polish, style; he roars, he whispers, he screams like a man in fright, he prays like a man who is sure he can have what he asks for. He is a thousand prophets in one; hence his peculiarities his imagination so gorgeous, his command so authoritative, his threatening so appalling, his signs and tokens so bewildering. He knows nothing of what he is talking about. No house will hold him: he would tear its clay walls down by that burning fury which is characteristic of his prophetic genius; he would melt the furnace and flow abroad in a freedom chartered by Heaven. He must stand upon a mountain no other pulpit will do; he must ride upon the wings of the wind, and with the thunder talk as friend to friend. You must get into his key before you can understand his speech; you must be as mad as he is before you can take any pleasure in him.

Inspired men should have inspired students. Perhaps here and there we may be able to join him in his tragical progress.

“The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house” ( Eze 12:1-2 ).

He was a prophet though the house was rebellious. Can the Lord find no better place for his prophets? Can he not make them a second garden? He made one: can he not make two? Can he not cause his prophet to stand in some high tower where he will be untainted by the pollution of place and time, and whence he can thunder out the divine word? Has the prophet to mingle with the people, to live with them, to touch their corruptness, to feel the contagion of their evil manners? Might he not have a pedestal to himself? No. The Son of man when he comes will go on eating and drinking, a social reformer, a brother, a fellow-guest at tables; he will take the cup after we have partaken of it, and we may cut him what morsel of bread he may eat, or he will hand them to us; he will be one of his fellow-creatures. And yet Ezekiel was a prophet. So is the Son of man. Nothing could mingle Ezekiel with the rebellious house, so as to be unable to distinguish between the one and the other. Proximity is not identification. We may sit close to a murderer, and be quite distinct from him as to all our proclivities, and desires, and aspirations. We need not be corrupt because we live in a corrupt age; we need not go down because the neighbourhood is bad. It is poor pleading, it is an irreligious and inexcusable defence, which says it could not resist atmospheric pressure, the subtle influence of social custom and habitude. It is the business of a prophet to stand right apart from his fellow-men, and yet to be so near as to be able to teach them, exhort them, rebuke them, and comfort them when they turn their face but a point towards the throne, the Cross, and the promised heaven. Ezekiel’s experience was tumultuous, rough, difficult, hard to undergo and impossible to understand.

“A rebellious house.” What was the charge made against this rebellious house? The words “rebellious house” are general: does the accusation descend to particulars? It does, “Which have eyes to see, and see not; they have ears to hear, and hear not.” Rebelliousness means loss of faculty. You cannot commit sin and be as clear-minded as you were before you committed it The obscurity of mind may not be immediately evident, but let a man allow one bad thought to pass through his brain, and the brain has lost quality, a tremendous injury has been inflicted on that sensitive organ; by-and-by, after a succession of such passages, there will be no brain to injure. Sin tears down whatever it touches. Your habit is bringing you to imbecility, if it is a bad habit. You must name it; preachers may not speak distinctly and definitely, but they create a standard by which men may judge themselves, and by which preachers may also judge their own aspirations and purposes. You are losing your eyesight by your sin; you are becoming deaf because you are becoming worse in thought and desire and purpose; you are not the business man you were a quarter of a century ago when you were a disciplinarian, a Spartan, a self-critic, when you held yourself in a leash, and would not allow yourself to go an inch faster than your judgment approved: since then you have loosened the reins, you have allowed the steeds to go at their own will, and the consequence is that you miss one half of what is spoken to you, and you fail to see God’s morning and God’s sunset; they are but commonplaces to you, mayhap but broad vulgarities. Men should be good if they wish to keep their genius. Morality is the defence of mental power and general faculty. The bad man goes down. His descent may not be palpable today or tomorrow, but the process is not the less certain and tremendous because it is sometimes imperceptible.

What does the prophet do? This chapter indicates that Ezekiel was called upon to show himself in two distinct aspects. Ezekiel is charged to represent two signs:

“Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house” ( Eze 12:3 ).

He was to be performing a very singular act, and to be so constantly doing it that people would say, What is he doing now? He is moving things: what is the madman after today? Watch him: he brings forth his stuff in their sight; he goes forth at even in their sight; he digs through the wall in their sight; in their sight he bears the burden upon his shoulders and carries it forth in the twilight ( i.e., in the dark); he covers his face that he may not see the ground. The Lord makes this use of the man that by an act singular, absurd, irrational, unaccountable, he may attract attention, so that the people may say, What is it? It is thus the preachers would do if they dare. The preacher has lost his power of sign-making, and he has taken now to sentence-making. The preacher should always be doing something that attracts the religious attention of mankind. He should be praying so unexpectedly and vehemently as to cause people to say, What is this? But he dare not. Quietness has been patented, and indifference has been gazetted respectable. They are right who beat drums, sound trumpets, fly flags, tramp the streets like soldiers taking a fortress, so that people shall say, looking out of high windows and round the street corners, What is this? what are these men doing now? “It may be,’ saith the Lord, “it may be they will consider.” But they can only be brought to consideration by sign and token, by madness on the part of the Church. Trust the Church for going mad today! The Church now locks up its premises six days out of seven, and blesses the man who occupies it as little as possible on the seventh day. Rebelliousness overfloods the fading energy and zeal of the Church.

All prophets are to be signs. When a minister becomes indistinguishable from another man he ceases to be a minister. He is nothing except in his distinctiveness. His whole power is in his individuality. If he does anything like another man he has by so much obliterated his whole function. The Lord has always been setting signs in the ages, so much so that at one time they were in danger of losing their significance and their power: “The Pharisees also with the Sadducees came, and tempting desired him that he would show them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather today: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?” Do you not see amid all the tumult the outline of a Face, the shaping of a Hand, the direction of a Will? Or is the day nothing to you but a succession of unrelated events? If your souls’ eyes were opened you would see every night another colour in the web, and you would say to one another, See how the divine purpose proceeds: how singular the figure, how marked, how emphatic, how divine! The Lord’s hand rests not day nor night. “A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas.” You have had your signs: read them well. Noah was a sign when he was building his ark, but the sign became so common that the people signalled to one another as they passed the poor old carpenter, and said some half-genial pleasant word about his infatuation. Jonah was a sign to his generation. The people heeded not the sign; the religious people called it a miracle, and the irreligious people called it a lie. The great complaint against the Church is that it makes no signs. He who makes a sign will expose himself to momentarily ruinous criticism; therefore it is that men dare not make a sign. If they could overget the first sensation, and welcome the first difficulty, after that they would occupy the position of conqueror, not of conquered. If you could only plunge into the water you would be warm in a moment. But that first moment looks like eternity when it is still to be taken in hand. Plunge in, leap into the sea of providence, accept your destiny; the little moment will be forgotten in the glad hereafter.

See to what straits they may come who oppose God:

“And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth” ( Eze 12:12 ).

Princes always lay burdens upon other people. A prince is an incubus. The time comes when princes have to carry burdens; that is the burden of the Lord, that is the prophecy of eternal righteousness. The prince that is among them, who has been heaping burdens upon other people’s shoulders, shall one day stoop to take up his own load, and his eyes those “inlets of lust” shall be dug out, and Zedekiah shall accept the fate of a blind slave. Verily there is a God that ruleth in the world. “Whatsoever a man soweth, that shall he also reap.” You cannot die before harvest-time. Though you physically die, the harvest is still to be reaped. Imagine not that having had a season of seed-sowing you can run away from the harvest, for the harvest will run after you, and you will have to reap it, here or at the antipodes, or in the invisible state. That black harvest must be cut down and garnered, and you must keep the key of the granary. Sometimes it seems as if it were not so. There have arisen in the Church from age to age men who have been troubled by the prosperity of the wicked, saying, They are not in trouble as other men; neither are they plagued like other men; therefore pride compasseth them about as a chain; violence covereth them as a garment; their eyes stand out with fatness; they have more than heart could wish; they live in palaces, they play on harps and viols, and whatsoever they call for, the answer is immediately at hand; the righteous are driven out, and virtue is thrown down in the streets, and the devil is the prince of this world. There is too much immediate reason for saying so, but ultimate reason there is none. Any part of life that we can see is nothing in its relation to the whole mystery and purpose of divine duration. Our life of seventy years all told is a breath, a gasp, a sigh, sustaining no relation to the duration that is to be. Who is this man who sits as Chief Justice on the king’s bench, and then sits as Lord High Chancellor of England? Who is this Denbigh boy, who has, by unquestionable ability, and by the absence of conscience, worked his way to great eminence? Hear him: how he storms on the bench; how his gaunt eyes express anger, hatred, malice! Hear how he sentences Sidney, and sends Baxter to prison, and turns the gaol key on John Bunyan! He will dine to-night with some of his own company, and in their wine how they will sneer at the puritan fanatics! Surely the Lord hath forsaken the earth, and the righteous are given over to be burned and scourged by wicked hands. Let us travel eastward in London awhile. Who is this man in front of us? He is an attorney. Where was he a little while ago? Before the judge. How was he treated by the judge? Contemptuously, as every honest man was treated. Who is that in the window of a Wapping public-house? A seaman? no, but a man with a seaman’s clothes on. To whom can those eyes belong? Only to one man. Where are the eyebrows? Shaved off. Who is that? It is the infernal Jeffreys. The populace is maddened; the populace will seize him, and drag him out, and bring him to the Council, and frighten the Lord Mayor of London, and Jeffreys shall beg to be taken to prison, and be thankful for the shelter of a gaol. Let him go to the Tower, and live awhile, and then die within those capacious and to him inhospitable walls. The Lord will look after all issues. Believe not that bad men can have all their own way, and displace the throne and occupy it themselves. It would seem as if providence allowed men to go a long way without punishment, and then made mean men, as well as prophets, signs to their generation and to after ages.

Then the prophet was to be a second sign:

“Moreover the word of the Lord came to me, saying, Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness; and say unto the people of the land, Thus saith the Lord God of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness, and drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all them that dwell therein. And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the Lord “( Eze 12:17-20 ).

Thus the prophet was to eat bread as if he were shaken by the palsy, and as if the very eating of the bread added to his pain and distress. He was to take up his water and drink it as if it were bitter, yea, as if it were poison, and the people, seeing this palsied man, quaking, white with fear, and alarmed by familiar things, were to say, What is he doing now? what is this madman now about? Thus by outward signs, by physical pictures, by visible demonstrations, the prophet was to call attention to great truths. This would be called sensationalism now: but the Church is ruined for want of it. What sign do we make that the people take heed of? The prophet in every age is to represent his own prophecy. What is the prophecy of the good man today? A prophecy of the future. What is the future which he is to represent? He is to show that he has a consciousness of futurity, so that every act he does should be a mysterious action, incomplete in itself, stretched out, tentacle-like, to something beyond. He is to declare plainly that he seeks a country out of sight. Men will say to him, Why do you not sit down and be thankful? Why do you not eat your daily bread, and not distress yourself about tomorrow? Why not eat and drink, and rise up and play? Why not take a short view of life, and make all things as easy as possible? So will they address him in irritating and frivolous questions. But the man who has got a right view of life sees that the earth is only a stepping-stone, that time is only a little link in an endless chain; the man who has right ideas of life, character, duty, power, destiny, says, There is something I have not yet seen, and that other greater invisible something influences me like an aspiration; I endure as seeing the invisible; here I have no continuing city, but I seek one to come: I am a pilgrim, I can tarry but a night; for a night’s lodgment I am grateful to you, but wake me when the first hint of morning whitens the East, for I must be up and off: I am heaven-bound. We are afraid to declare our religion. The late Canon Liddon once told of a dinner that was held in London fifty years ago in one of the finest houses of the prosperous metropolis. The gentlemen of the party had been speaking in terms dishonouring of our Lord: one of the guests was quiet; in a pause of the conversation he asked that the bell might be rung, then he requested that his carriage might be called, and then with the finished polish and courtesy of a gentleman he explained the reason of his departure, saying to his host, “For I am still a Christian.” That gentleman was Sir Robert Peel, Prime Minister of England. No argument could have been so effective, no eloquence could have gained the point as that one instance of personal faithfulness gained it. We should show to our age that we have some religious conscience, some religious loyalty. To be indifferent is to crucify the Son of God; to let judgment go by default is to betray him and to pierce him with five more wounds, and crush more deeply into his throbbing temples the sharp and cruel thorn. Son of man, prophesy, prophesy! To this high duty, to this splendid responsibility are we called.

What was the effect of this sign-making and prophesying? The effect was mockery:

“And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?” ( Eze 12:21-22 ).

Jeremiah has been talking about this upbreaking of the kingdom, and Ezekiel is talking about it; and when the prophecies were delivered to Zedekiah he said they did not sufficiently coincide to confirm one another: for he looked for those literal coincidences which bewilder so many people and which can only satisfy pedantry; he did not see that coincidence is in the purpose, in the substance of the message. So there came up a proverb in Israel, “The days are prolonged,” then came a laugh suggestive; “and every vision faileth,” then the laugh was prolonged. We have fallen into the mockery of proverb-making. In English we say, “Words are but wind.” How foolishly we have lived to believe that: whereas words are the only real life. In the beginning the Word was with God, and the Word was God; and the word is the man, the soul if he be other than a profane person. We ourselves say in English, “In space comes grace”: God does not mean to kill us, or he would not have given us such space for what is called repentance and amendment. We ourselves say, “Every man for himself, and God for us all”: a singular mixture of mammon and spirituality, of selfishness and pseudo-religion. Let us not be victimised by our own wit. See to it that we do not slip into hell through the trapdoor of an epigram. There is only one word about this business that is true, namely, “Now is the accepted time, now is the day of salvation.”

The Lord says his patience will give way, his longsuffering will come to an end:

“There shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God” ( Eze 12:24-25 ).

Better believe this. All the ages have testified to it; all philosophies point in this direction. “He that being often reproved hardeneth his neck shall suddenly be destroyed, and that without remedy.” Do not enter a fool’s paradise; do not enter upon vain imaginations, saying, As it was yesterday, so it will be tomorrow, for there is a moment which changes all things. Study the action of time, and you will see how many critical moments there are. It is only a moment that separates the night from the day, the day from the not-day, the positive from the negative an almost incalculable line, so minute, so infinitesimal. God can work wonders in a moment. He may take eternity for some works, but in many a moment he strikes men blind, and turns men into perdition. There is but a step between thee and death. Thy breath is in thy nostrils: a puncture in the right place, and life is gone. One touch, and the balance is lost, and he who was strong an hour since will be buried next week. Seizing these realities, grasping them with the whole mind and heart, the Church ought not to be other than in dead earnest

Fuente: The People’s Bible by Joseph Parker

XV

PROPHECIES ON THE DESTRUCTION OF JERUSALEM

Ezekiel 4-14

Jeremiah was preaching in Jerusalem while Ezekiel was preaching in a similar strain to the exiles in Babylon. Jeremiah found that the people thought that Jerusalem, the center of Jehovah worship, could not and would not be destroyed. Ezekiel found the same conditions in Babylon. In the time of Isaiah, when the Assyrians were close at hand, God protected them and swept away 185,000 of their army and saved Jerusalem with the Temple. Their confidence in the perpetuity of their city seemed to be fixed. So they did not believe their city, their Temple, and their country would be destroyed. “It is God’s nation, God’s people, and God’s Temple,” they said. Moreover, they had false prophets in Jerusalem, prophets who were preaching the safety of the city, also false prophets in Babylon among the exiles, preaching the same thing. They preached that the exiles should speedily return; that the power of Babylon would be destroyed. There was one lone man in Judah, and one lone man in Babylon, preaching the destruction of the nation. This gives us some idea of Ezekiel’s task, the tremendous task that he had, to make those people believe that their nation, their city and their Temple were going to be destroyed. In order to get them to believe that, he made use of all these symbols, metaphors, and other figures which we have in this great section. He made use of these symbols, or symbolic actions, to make his preaching more vivid and more impressive, and he began this series of symbolic actions about four and a half years before the city was surrounded by Nebuchadnezzar, about six years before it fell, for the siege lasted one and a half years.

The symbol of the siege of Jerusalem and its interpretation are found in Eze 4:1-3 . The great truth he wanted to impress upon them was that Jerusalem would be besieged and would be taken and destroyed; so he was commanded by Jehovah to take a tile, or a brick, a tablet in a plastic condition, and to draw thereon a picture of a city, representing mounds cast up against the city on every side, from which the enemy could shoot their arrows down into the city and at the defenders on the walls. He was also told to set a camp round about it representing the soldiers encamped; he was to place battering rams there. These were huge beams of wood with iron heads which were pushed with great force by a large number of men, and thus driven against the walls and would soon make great holes in them. Then he was told to take an iron pan and put that between himself and this miniature city to represent the force that was surrounding it, and as that iron pan was impenetrable, so this besieging force was impenetrable, hard, and relentless, and would inevitably take and destroy the city without mercy.

Then he was told to lie upon his left side as if a burden was upon him. He was to do this according to the number of the years of the iniquity of Israel. He was to be bound while lying thus on his left side and he was to remain in that position 390 days. Then he was to lie upon his right side and bear the iniquity of the house of Judah forty days, representing the forty years of their iniquity; these, of course, are symbolic numbers in both cases. The commentators have been greatly baffled to figure out these periods which apply to Israel and Judah. The best explanation seems to be that of Hengstenberg who makes the 390 years refer to Israel’s sin of idolatry beginning with Jeroboam and going down to the final captivity; likewise, the forty years, to Judah’s iniquity beginning forty years prior to the same captivity. According to this reckoning Israel’s period of iniquity was much longer than that of Judah and this accords with the facts of their history.

The scarcity and pollution of their food during the siege and after is symbolized in Eze 4:9-17 . Ezekiel was to take wheat, barley, beans, lentils, millet, and spelt, various kinds of cheap grains that the very poorest of the people ate, mix them together and cook them on a fire made with the most disgusting and loathsome kind of fuel possible, and eat about twenty shekels per day and drink a little more than a pint of water. Twenty shekels would be probably about a pound of our bread, one pound of this cheap, coarse bread, and a little over a pint of water a day. His soul revolted at such loathsome fuel and he was promised a better kind of fuel used by very poor people at that time. This again is a literary symbolism, the idea being to bring before those people the fact that terrible scarcity was before them, great depredation, and almost starvation, and when they were carried into the various nations their food would be unclean and polluted and they would be compelled to eat this unclean food.

The fate of the population by the siege and their dispersion is symbolized in Eze 5:1-4 . Ezekiel was told to take a sword, make it as sharp as a barber’s razor, cut off the hair upon his head, take balances and divide it into three equal portions. Evidently Ezekiel must have resembled Elijah more than he did Elisha. A third part of it was to be put in the fire in the midst of the city; a third part, to be smitten with the sword round about, evidently hacking it to pieces; and a third part, to be scattered to the winds, and the sword was to go after it and hack it to pieces.

What is the meaning? One-third of the inhabitants of their beloved city should perish with famine and pestilence; one-third should be slain in the siege; the other third should be scattered among all the nations of the earth, and even this third the sword should pursue and nearly all of them should be cut off. These arc striking symbols, full of meaning. They must have had some effect upon the hearers.

The interpretation of the foregoing symbols, as given by the prophet in Eze 5:5-17 , is that this is Jerusalem. Eze 5:5 says: “I have set her in the midst of the nations, and countries are round about her.” The remainder of this section goes on to show how Judah had sinned, how she had revolted, how she had forsaken God, and Eze 5:8 says, “Therefore thus saith the Lord Jehovah: Behold, I, even I, am against thee; and I will execute judgments in the midst of thee in the sight of the nations.” Verse Eze 5:10 : “Therefore the father shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments on thee; and the whole remnant of thee will I scatter unto all the winds . . . and will draw out a sword after them.” Verse Eze 5:13 : “Thus shall mine anger be accomplished . . . and I shall satisfy my fury upon them.”

The prophecies of Eze 6:1-7 ; Eze 6:11-14 are prophecies against the mountains of Israel, that is, the seats of idolatry. All the kings that sought to create a reformation among the people had to deal with the high places. Hezekiah removed many of them, and at last Josiah removed all of them. They were renewed in the reign of Jehoiachim and doubtless in the reign of Zedekiah. It was against these high places that the prophets had been uttering their denunciations for centuries. Ezekiel, from the plains of Babylon, looks across the vast distance and sees the mountaintops and the hills with their shrines and altars and idols and he utters his prophecies against them. In the latter part of Eze 6:3 he says, “I will destroy her high places,” and in Eze 6:5 he gives a terrible picture: “I will lay the dead bodies of the children of Israel before their idols; and I will scatter your bones around about your altars,” and then he pictures the destruction of the idolatrous symbols of worship.

But hope is held out to Israel. In Eze 6:8 is the gleam of hope through this awful picture of destruction: “Yet will I leave a remnant, in that ye shall have some that escape the sword among the nations, when ye shall be scattered through the countries.” And then he says that many of those scattered through the countries shall remember God and regent, verse Eze 6:9 : “And those of you that escape shall remember me among the nations whither they shall be carried captive,” and the last part of Eze 6:9 says, “And they shall loathe themselves in their own sight for the evils which they have committed in all their abominations.” There was hope for the people throughout the countries that some of them would survive. There was scarcely a ray of hope for the city that any should escape. So Ezekiel preaches the doctrine of the remnant as does Isaiah, Amos, Hosea, Jeremiah, and all the other prophets of this period.

Eze 7 is a lament, or dirge, over the downfall of the kingdom of Judah, and it is divided into four parts, thus:

1. The end is come upon the four corners of the land (Eze 7:1-4 )

2. The end is come upon the inhabitants of the land (Eze 7:5-9 )

3. The ruin is come unto all classes and is universal (Eze 7:10-13 )

4. The picture of the dissolution of the state (Eze 7:14-27 ) The theme of Eze 8 is, Israel’s many idolatries, which have profaned the Lord’s house and have caused him to withdraw from it. The date of this prophecy is fourteen months after the previous sections we have studied, in the sixth month, 591 B.C., which corresponds to our October.

Then the prophet sees what he calls the image of jealousy in the Temple (Eze 8:1-6 ). He sees a new vision of the Lord, and the one who sat above that firmament whose appearance was like unto fire, appears to Ezekiel again and, strange to say (we have to interpret this as a vision in symbol), took him by a lock of the hair of his head and carried him all the way from Babylon to Jerusalem. The Spirit took him thus and set him down at the door of the gate of the inner court and there he saw what he calls an “image of jealousy.” It was not jealousy pictured, but an image of some of their deities, some form of Baal set up in the very Temple of Jehovah, which provoked him to jealousy. Thus, he pictures the idolatry of the people as existing in the very Temple and its sacred precincts made place for their idols.

The prophet now sees another vision, the secret idolatry of the elders in the chambers of the gateway (Eze 8:7-13 ). The images there were worshiped by the people at large. Now the elders, the leaders, are engaged in it, and he says in Eze 8:10 , “So I went in and saw; and behold, every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about.” Eze 8:11 : “And there stood before them seventy men of the elders of the house of Israel; and in the midst of them stood Jaazaniah the son of Shaphan, every man with his censor in his hand; and the odor of the cloud of incense went up.” All this is used to represent the elders, the leaders of the people of Jerusalem, who were idolaters in secret, if not openly.

The women were lamenting and weeping for Tammuz, or Adonis, a heathen solar mythical being, nature personified and represented in winter as perishing or languishing, and in spring, reviving. Some writers think it represents the hot season of the year, as nature is all dead and withered, and is revived later on. Here the women are described, the ladies, the society ladies of Jerusalem, weeping as the heathen women did, because the force of nature, represented in this physical being, was apparently dead. It was a strange sort of worship indeed. It is not known as to just what the nature of this worship was, but it was something like that.

Then Ezekiel was shown the sun worship (Eze 8:10-18 ). The latter part of Eze 8:16 says: “about five and twenty men, with their backs toward the temple of Jehovah, and their faces toward the east; and they were worshiping the sun toward the east.” This gives us some idea as to the depths to which the people had gone in their idolatrous worship, even in Jerusalem and the Temple.

The first act of divine judgment, the slaughter of the inhabitants, is presented in Eze 9 . Jehovah is represented as crying out and calling seven men, supernatural beings, six of them armed with a sword, and the seventh one armed with an inkhorn. These come forth into the Temple area and from there into the streets of the city. The man with the inkhorn set his mark upon all that should not be slain. Thus they entered the Temple; Ezekiel sat still in the vision and in a short while six supernatural men cut down a vast number. When they cut down all the Temple force they went out into the city and the slaughter went on. Eze 9:8 says, “And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said, Ah Lord Jehovah! wilt thou destroy all the residue of Israel in thy pouring out of thy wrath upon Jerusalem?” Ezekiel saw that if these six angelic beings went through the city, not many would be left. He cried out but it was of no avail. The second act of divine judgment is symbolized in Eze 10 . Here Ezekiel sees the same glorious vision of God that he saw at first, and the voice came from him above the firmament saying to a man clothed in linen, “Take some fire” from that central place among the cherubim “take some of that divine fire and scatter it over the city.” Then we have the description of how one of the cherubim, with one of those arms, took some of the fire and handed it out to this other being and he went abroad and scattered that fire over the inhabitants of the city. That is a symbol also. The latter part of Eze 10 is simply an extended description of the same vision recorded in Eze 1 . We have a threat of destruction and a promise of restoration in Eze 2 . The occasion of the destruction of Jerusalem was virtually the revolt on the part of the princes against Nebuchadnezzar. It was the princes of Judah that led Zedekiah into revolt, the princes that were so obnoxious to Jeremiah, the princes of Judah that caused the downfall of the city and tried to put Jeremiah out of the way. Ezekiel, in vision, sees those princes and he sees them counseling and planning to make a league with Egypt and revolt against Nebuchadnezzar. He denounced them. Eze 10:2 says, “And he said unto me, Son of man, these are the men that devise iniquity and that give wicked counsel in this city; that say, The time is not near to build houses.” If we are going to fight, this city will be a caldron and we will be the flesh, and it is better to be in the frying pan than in the fire. This city, the capital, may be destroyed; the time of war has come; let us fight and stay inside.” They did so, and in the remainder of the chapter we have the denunciation of Ezekiel. He says, “I will bring you forth out of the midst thereof, and deliver you into the hands of strangers.” And that actually happened, for Nebuchadnezzar captured all these princes with Zedekiah; they were brought before him at Riblah and every one slain with the sword.

The latter part of the chapter states that there will be some left; a remnant will be saved among the exiles. There shall be a few found faithful, and in Eze 10:17-19 is a marvelous promise: “I will gather you out of all the countries where you have been scattered,” and in Eze 10:19 , he anticipates Christianity, saying, “I will give them a new heart, and put a new spirit within them, and I will take the stony heart out of their flesh and give them a heart of flesh, that they may walk in my statutes and keep mine ordinances, and do them; and they shall be my people, and I will be their God.” The hope of the nation was in the exiles, not in the people that were left in Jerusalem. Immediately following that, the cherubim that had appeared near the house of Jehovah, were removed east on the Mount of Olives and departed thus from the city, signifying that Jehovah had abandoned Jerusalem.

There are two symbolic actions described in Eze 12 . Ezekiel is told to gather up such things as be would require to take with him if he were going into exile, just as one would pack his trunk or grip to go to another place. So Ezekiel packs up his goods in the sight of the people in the daytime, and has them all ready. That night he goes to the wall of the city and digs a hole through, and with his goods upon his shoulder makes his way through that hole of the wall to go out. It was a symbolic action, performed to impress the people. He interprets his action thus: The people of Jerusalem shall take their belongings and go into exile, and Zedekiah, the prince of Jerusalem, will dig a hole through the wall of the city and with his goods upon his shoulders will try to escape. He actually tried to do that, but was taken. Eze 12:11 says, “Say, I am your sign: like as I have done, so shall it be done unto them; they shall go into captivity.” Verse Eze 12:12 : “And the prince that is among them shall bear upon his shoulder in the dark and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, because he shall not see the land with his eyes.” This is a mild way of expressing the truth that Zedekiah tramped all the way to Babylon with his eyes having been bored out by Chaldean spears.

Another symbolic action is recorded in Eze 12:18-19 , as to the eating of bread and drinking of water, and then Ezekiel quotes a proverb, “The days are prolonged, and every vision faileth.” They were saying that the visions and prophecies did not come true. He answers, “Thus saith the Lord God: I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the fulfilment of every vision.”

The false prophets and prophetesses are characterized in Eze 13 . Jeremiah had to contend with the false prophets, but Ezekiel had to contend with the false prophets and prophetesses. They are described thus:

1. The false prophets are described as jackals burrowing in the ground, and making things worse instead of better (Eze 13:1-7 ).

2. They whitewash the tottering walls that the people built and they daub them with untempered mortar (Eze 13:8-16 ). The people built up walls of defense by their foolish plans and the false prophets agreed with them. They tried to smooth the danger over, saying, “Peace for her.”

3. The denunciation of the false prophetesses (Eze 13:17-23 ). These women deceived the people. Verse Eze 13:18 : “Thus saith the Lord God: Woe to the women that sew pillows upon all elbows, and make kerchiefs for the head of persons of every stature to hunt souls!” These pillows were little cushions fastened on the joints of their hands and arms to act as charms. The custom exists today in the East. Ezekiel denounces them in verse Eze 13:20 : “Wherefore, thus saith the Lord God: Behold, I am against your pillows, wherewith ye there hunt the souls to make them fly, and I will tear them from your arms; and I will let the souls go, even the souls that ye hunt to make them fly.” These were the spiritualists of that day. They are with us yet, only their methods are different.

The answer of Jehovah to idolaters who inquire of him is found in Eze 14 :

1. The answer is this, Put away your idols or look out for the judgment of God. There is no use in coming to inquire of Jehovah through me if you are idolaters in heart (Eze 14:1-11 ).

2. The principle of divine judgment is found in Eze 14:12-23 . It is this: Righteous men shall not save sinners, only their own souls. Notice verse Eze 14:14 : “Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls by their righteousness.” Verse Eze 14:16 : “Though these three men were in it, as I live, saith the Lord God, they should deliver neither sons nor daughters; they only should be delivered, but the land should be desolate.” So no matter how many righteous men there may be, and how righteous they may be, only they themselves shall be saved in the terrible sack of the city. Thus, the righteous could not save Jerusalem, any more than Lot could save Sodom.

QUESTIONS

1. What the problem of Ezekiel in Babylon and what prophet with

2. What encouragement did the people have both in Jerusalem and in Babylon to believe in the safety of their holy city and nation, and what Ezekiel’s method of impressing upon the exiles the fallacy of such an argument?

3. What the symbol of the siege of Jerusalem and what its interpretation? (Eze 4:1-3 .)

4. How are the people bearing their sins here symbolized and what the interpretation? (Eze 4:4-8 .)

5. How is the scarcity and pollution of their food, during the siege and after, symbolized in Eze 4:9-17 ?

6. How is the fate of the population by the siege and their dispersion symbolized? (Eze 5:1-4 .)

7. What is the interpretation of the foregoing symbols, as given by the prophet in Eze 5:5-17 ?

8. What are the prophecies of Eze 6:1-7 ; Eze 6:11-14 and what is the history of these high places?

9. What hope is held out to Israel amid this awful picture?

10. What the theme of Eze 7 and what its parts?

11. What was the theme and date of Eze 8 ?

12. What was the “Image of Jealousy” seen by Ezekiel (Eze 8:1-6 ), and what the particulars of this vision?

13. What is the prophet’s vision of the elders and what its interpretation (Eze 8:7-13 )?

14. What was the abomination of Tammuz? (Eze 8:14-15 .)

15. What of the sun worship? (Eze 8:16-18 .)

16. How is the first act of divine judgment and slaughter of the inhabitants represented? (Eze 9 .)

17. How was the second act of divine judgment symbolized? (Eze 10 .)

18. Explain the threat of destruction and the promise of restoration in Eze 11 .

19. What two symbolic actions described in Eze 12 , and what their interpretation?

20. How are the false prophets and prophetesses characterized in Eze 13 ?

21. What is the answer of Jehovah to idolaters who inquire of him and what the divine principle of judgment? (Eze 14 .)

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Eze 12:1 The word of the LORD also came unto me, saying,

Ver. 1. The word of the Lord also came unto me. ] This variety of visions shows the great unbelief of the people, whose captivity and calamity is here further described and assured by a new type, which is set out in Eze 12:1-6 :, and then applied in Eze 12:7-16 . One sermon pegs in another, and the man of God must stick to his work, and , stand over it. 2Ti 4:2

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Ezekiel Chaper 12

After the introductory cluster of visions the prophet was given to impress on the people the certainty of the approaching and more complete downfall of all their hopes for the present; for to fond and vain expectations clung not only the haughty remnant in the land but even many of the captives on the Chebar.

“And the word of Jehovah came unto me saying, Son of man, thou dwellest in the midst of a rebellious house, who have eyes to see, and see not; they have ears to hear, and hear not; for they are a rebellious house. Therefore, thou son of man, prepare thee articles for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thine articles by day in their sight, as articles for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel.” (Ver. 1-6) It was a symbolical representation that the land should be swept once more with the besom of destruction, instead of the speedy return and deliverance for which the mass of the Jews looked spite of every divine assurance to the contrary.

Hence we see that Jehovah in a lively way would here fix on the conscience of the captives the folly of indulging in such dreams. For alas! they were rebellious, yea, the rebellious house. Moses had reproached them in his song as a perverse and crooked and very froward generation, children in whom was no faith; and David in the ascension psalm (Psa 68 ) had characterized them as “the rebellious.” If Ezekiel hears and has to repeat the divine sentence to the same effect, it is no new thing, but rather the manifestation, when judgment was in course of execution, that the old evil was rampant, which neither the fresh rigour of youth had extirpated, nor their national prime and power. It was no mere rising, or bright spot, but an active, deep, and old plague of leprosy “And I did so as I was commanded: I brought forth my articles by day, as articles for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight.” (Ver. 7)

The next message explains all plainly and fully “And in the morning came the word of Jehovah unto me, saying. Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord Jehovah; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes. My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there. And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them. And they shall know that I am Jehovah, when I shall scatter them among the nations, and disperse them in the countries. But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am Jehovah.” (Ver. 8-16) It is assumed that an action, so strange on the prophet’s part as preparing for departure by day, and taking it muffled in the darkness of night, would arouse the Jews; and here was the answer he must give. The prince in Jerusalem, Zedekiah, and all the house of Israel there, were intended by this “burden” or “oracle.” And very strikingly were both this prediction and Jeremiah’s fulfilled to the letter. Josephus says that the king fancying a contradiction made up his mind to believe neither. Certain it is that Zedekiah did not escape the Chaldeans, but was delivered into the hands of the Babylonian king, and spoke to him mouth to mouth, and his eyes beheld his eyes; equally certain that after being taken in a snare he was brought to Babylon, and yet did not see it though he died there. The covering of the prophet’s face so that he should not see the ground was but a shadow of the stern reality. How solemn and humiliating for Jehovah’s people to know that He is Jehovah by His desolating and dispersing judgments! Yet even this would He turn to account, leaving a few from this judgment to declare all their abominations among the heathen; for who could so gravely bear witness against idolatry as those that had thus suffered through yielding to the snare?

Next, Ezekiel was to be a representative man to the people of the land in partaking of bread and water with every token of alarm. “And the word of Jehovah came unto me, saying, Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness; and say unto the people of the land, Thus saith the Lord Jehovah of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness, and drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all them that dwell therein. And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am Jehovah.” (Ver. 17-20)

The chapter closes with messages which rebuke the incredulity of the people in the prophetic word, so common as to become proverbial. “And the word of Jehovah came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, thus saith the Lord Jehovah; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am Jehovah: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord Jehovah. Again the word of Jehovah came to me saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord Jehovah, There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord Jehovah.” (Ver. 21-28) God would give in that day such an earnest of all that is coming that people could not for shame put all off to the end of days. “In your days, O rebellious house, I will say the word, and it shall be performed, saith the Lord Jehovah.” What a testimony to man’s dislike of God in that he so readily swallows the enemy’s bait that the time of fulfilment is far off! He does not like God’s interference, whose kingdom in any full sense is intolerable. But what says the prophet Ezekiel? “None of my words shall be longer deferred: for I will speak a word, and it shall be performed, saith the Lord Jehovah.”

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Eze 12:1-6

1Then the word of the LORD came to me, saying, 2Son of man, you live in the midst of the rebellious house, who have eyes to see but do not see, ears to hear but do not hear; for they are a rebellious house. 3Therefore, son of man, prepare for yourself baggage for exile and go into exile by day in their sight; even go into exile from your place to another place in their sight. Perhaps they will understand though they are a rebellious house. 4Bring your baggage out by day in their sight, as baggage for exile. Then you will go out at evening in their sight, as those going into exile. 5Dig a hole through the wall in their sight and go out through it. 6Load the baggage on your shoulder in their sight and carry it out in the dark. You shall cover your face so that you cannot see the land, for I have set you as a sign to the house of Israel.

Eze 12:2 you live in the midst of the rebellious house Shockingly, this described the covenant people living and worshiping in Jerusalem (cf. Eze 2:5; Eze 2:7-8; Eze 3:7; Eze 20:8; Isa 6:5; Isa 6:9-13; Isa 29:13).

who have eyes to see but do not see, who have ears to hear but do not hear Spiritual blindness and deafness has always been a problem for the children of Jacob (cf. Deu 29:1-4; Deu 32:5; Isa 1:2-3; Isa 6:9-10; Jer 5:21; Jer 6:10; Zec 7:11; Mat 13:13-14; Mar 8:18; Joh 9:39-41; Joh 12:39-40; Act 28:26-27) and all fallen humanity! The results of Eden are pervasive!

Eze 12:3-6 This describes in dramatic symbolism the fall of Jerusalem brought about by Nebuchadneaazr’s army in 586 B.C.

Eze 12:3 son of man See note at Eze 2:1.

prepare for yourself baggage for exile Ezekiel is to pack bags as if he were being exiled (he had done this very thing in 597 B.C.). The VERB (BDB 793, KB 889) is the first of two Qal IMPERATIVES.

go into exile This VERB’S (BDB 162, KB 191) basic meaning is to uncover or to remove, but here it is used for going into exile (cf. Jdg 18:30; 2Ki 17:23; 2Ki 25:21; Isa 5:13; Jer 1:3; Jer 52:27; Lam 1:3; Eze 12:3; Eze 39:23; Amo 1:5; Amo 5:5; Amo 6:7; Amo 7:11; Amo 7:17; Mic 1:16). It is the second Qal IMPERATIVE.

by day in their sight This (BDB 744) is repeated twice for emphasis. It is a wordplay on their blindness mentioned in Eze 12:2.

This wordplay continues in the phrase perhaps they will understand, which is literally the VERB to see (BDB 906, KB 1157, Qal IMPERFECT).

Some modern theologians have taken literary phrases like this and Jer 26:3; Jer 36:3; Jer 36:7 and have asserted that YHWH does not know how free moral human agents will act. It is called Open Theism. In my opinion all truth comes in tension-filled pairs. There are theological ditches on both sides. In this case the two extremes are

1. God’s sovereignty chose some to heaven and others to hell (no human choice at all)

2. Human choice is ultimate and free and unknown by God

Our text is a literary statement, not a theological doctrine! YHWH desires that none should perish (cf. Eze 18:30-32), but He requires a repentant, faithful human response.

SPECIAL TOPIC: THE BIBLE IN EASTERN LITERATURE

Eze 12:5 Dig a hole through the wall This refers to the wall of his house, which was made of dried bricks (no wood was available in southern Mesopotamia). Obviously Ezekiel’s activity caught the people’s attention. The noise of breaking through the walls right after dark (cf. Eze 12:4; Eze 12:6) caused quite a disturbance.

The VERB dig (BDB 369, KB 365) is the third Qal IMPERATIVE in this context. Ezekiel’s dramatic actions were not his own design, but YHWH’s (cf. Eze 12:6-7).

Eze 12:6 You shall cover your face so that you shall not see the land, for I have set you as a sign before the house of Israel This probably relates to King Zedekiah’s attempted escape from Jerusalem during the Babylonian siege (cf. 2Ki 25:1-7; Jer 39:4), as do Eze 12:10; Eze 12:12. He was blinded by Nebuchadnezzar II at Riblah (cf. Eze 12:13).

For the covenant people there were two things which they depended on

1. YHWH’s covenant promises about Jerusalem (Deuteronomy and Isaiah)

2. YHWH’s promises about a Davidic king (2 Samuel 7)

For both of these to be taken and destroyed was a theological blow that was unimaginable for them. They had forgotten the conditional nature of all the covenant promises!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the LORD. Hebrew. Jehovah. App-4.

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 12

The word of the LORD also came unto me, saying, Son of man, you dwell in the midst of a rebellious house, which have eyes to see, and they do not see; they have ears to hear, and they do not hear: for they are a rebellious house ( Eze 12:1-2 ).

Now, you remember, Isaiah said the same thing, “Having eyes to see, they see not; ears to hear, they hear not; least at any time they see with their eyes and hear with their ears and be saved” ( Isa 6:10 ). Jeremiah accused them of the same thing, “You don’t see, you don’t hear.” David said, “They that are worshipping the idols have become like unto the idols, which cannot see, which cannot move, which cannot hear.” So, Jesus said, “Well saith Isaiah the prophet concerning this generation having eyes to see they will not see, ears to hear, they will not hear.”

Now, the Lord is saying, “You’re in a rebellious house.” The interesting thing is that as the Jews look back upon their fathers and upon their history, they always do it with extremely great pride. They really honor their fathers; they honor the dead; they honor their heritage.

And that’s where Stephen got into trouble. For as Stephen was standing before the Sanhedrin and he was rehearsing their history to them, telling them all that God had done, relating to them the illustrious history of their fathers, he finally said, “Which of the prophets of God did not your fathers kill? You know, you’d say, ‘Oh our fathers, our fathers, so honor.’ Hey, they killed every prophet God sent to them. And now you are even worse than they are, because you’ve killed the One that they all prophesied concerning.” That was when they got so angry that they began to gnash their teeth; they grabbed rocks and began to throw them at him and they stoned him to death. Paul the apostle was right there holding their coats, encouraging them on.

Now here is God saying to Ezekiel, “Look, you’re dwelling in the midst of a rebellious people. They have eyes but they will not see, ears but they will not hear, for they are rebellious.”

Therefore, thou son of man, prepare thee stuff for removing [prepare your stuff for moving], and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: that they will consider, even though they are a rebellious house ( Eze 12:3 ).

Now, they’re rebelling; they’re thinking that they are going to go back right away from this captivity. They’ve listened to the false prophets, but you just move your stuff from one place to another, you know, just pack up your duds, pack your suitcases and just move around with your suitcases, because maybe they will hear even though they are rebellious.

Then you shall bring forth your stuff by day in their sight, the stuff as though you’re moving: and you shall go forth even in their sight, as they did go forth into captivity. Now dig a hole through the wall in their sight, and carry your stuff out [by this hole in the wall that you dig]. And in their sight, bear your stuff on your shoulders, and carry it forth in the twilight: and cover your face, so that you can’t see the ground: for I have set you for a sign to the house of Israel ( Eze 12:4-6 ).

Now, this is going to be a little illustrated message, Ezekiel, that you’re going to carry to the house of Israel. Pack your suitcases, dig a hole in the wall, and crawl out with your suitcases. Carry them on your shoulders and just walk around from one place to another. Move out from your house.

And so I did as I was commanded: and I brought forth my stuff by day, the stuff for captivity, even I digged through the wall with my hands; and brought it forth in the twilight, and I bare it on my shoulder in their sight. And in the morning the word of the LORD came unto me, saying, Son of man, has not the house of Israel, the rebellious house, said unto you, What are you doing? ( Eze 12:7-9 )

And that was, of course, the purpose–to create a question. Doing this, he wasn’t saying anything, covered his face, and carrying his stuff around after having dug the hole through the wall and said, “What in the world are you doing?”

[So, you go and] say unto them, Thus saith Jehovah GOD [or the Lord God, Adonai]; This burden concerning the prince in Jerusalem, and the house of Israel that are among them. Say, I am your sign: and like as I have done, so shall it be done unto them: they shall remove and go into captivity ( Eze 12:10-11 ).

And now, what you’ve seen me do is what’s happening to the princes back in Jerusalem. They are going to dig a hole in the wall and they are going to try to escape with their stuff.

And the prince [that would be Zedekiah] that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out their stuff: and he shall cover his face, that he not see the ground with his eyes. My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there ( Eze 12:12-13 ).

Now, an interesting prophecy concerning Zedekiah the king. He is going to, in the evening twilight hours, dig a hole through the wall and try to escape. But he’s going to get caught in the snare, in the net, and he is going to be brought to Babylon, but he won’t see it. We have the record of the scriptures that Zedekiah one night tried to escape from Jerusalem, from the siege of the Babylonian army, and he got as far as the plains, down near Jericho, where the Chaldeans caught up with him and captured him. And they took him to Nebuchadnezzar, that was at Riblah, and Nebuchadnezzar there took his sons who tried to escape with him and he killed him in the eyes of Zedekiah (Zedekiah was watching) and then he put out Zedekiah’s eyes. And he was taken to Babylon. And so, as Ezekiel predicted, so it happened. He came to Babylon, but he never saw Babylon, because his eyes were put out. Again, God’s amazing prophetic word, as God speaks of events and those servants of God speak of events, which it would be impossible to do with such accuracy, unless they spoke as they were inspired by the Holy Spirit.

The Lord said,

And I will scatter toward every wind all that are about him to help him, and all of the bands [the armies]; and I will draw out a sword after them. And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries. But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the LORD ( Eze 12:14-16 ).

God again promises to leave a few of them, but they are going to be slain, most of them.

Moreover the word of the LORD came unto me, saying, Son of man, eat your bread with quaking, and drink your water with trembling and with carefulness ( Eze 12:17-18 );

In other words, just drink a little, measure your swallows. Drink it with carefulness and shake as you eat your bread, and drink your water like you’re frightened.

And say unto the people of the land ( Eze 12:19 ),

You know, these prophets must have been extremely colorful people. But, God is seeking to get the attention of the people. Now, they won’t listen to God anymore, so God has these prophets do these colorful things to draw the attention of the people. “Now, what’s Ezekiel doing now? Look at the way he’s drinking his water and eating his bread, you know. What’s he got up his sleeve this time?” And they become curious as they see these bazaar kind of actions. But, all planned of God in order to get the attention, so He can still speak. Now that, to me, is amazing. God still desires to give the message though they’re not listening anymore. But He still wants them to receive the message. Long after a person has closed his heart to God, closed his ear to God, God continues to speak in different ways. If you won’t listen directly then God will speak to you subtly through the things around your life, circumstances, events and all, but God will get His message across, one way or the other.

Now, say to the people as you’re eating and drinking your water and eating your bread this way,

Say to the people of the land, Thus saith the Lord GOD of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness [there’s going to be a tremendous famine], they’ll drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all of them that dwell therein. And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the LORD. And the word of the LORD came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? ( Eze 12:19-22 )

This is what they were going around saying, “Aha, you know, not in our time. The days are prolonged, every vision fails. You know, you’ve heard that for a long time. What do you mean the Lord is coming? What do you mean we’re getting close to the end? The days are prolonged; we’re going to be here for another thousand years. Life is going to go on, man is going to continue. What do you mean we’re getting close to the end?” That’s what they were saying in Jerusalem at this time. Destruction was right on them. It was days away, and yet the proverb was, “Aw, the days are prolonged, every vision fails. It’s not going to happen in our lifetime.” As Peter said, “In the last days scoffers will come saying, ‘Where is the promise of His coming? Since our fathers have fallen asleep, everything continues as they were from the beginning” ( 2Pe 3:3-4 ). But Peter said, “The day of the Lord will come.”

And God is saying to Ezekiel, this proverb that they are using,

Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease, and they will no more use it as a proverb in Israel; but say unto them, The days are at hand, and the fulfillment of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the LORD: and I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged; for in your days, O rebellious house ( Eze 12:23-25 ),

Not in the days of your grandchildren or great grandchildren or whatever, but in your days.

will I say the word, and will perform it, saith the Lord GOD. Again the word of the LORD came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he sees is [a long time off] for many days to come [not going to happen for a long time], and he prophesies of the times that are way off. Therefore say unto them, Thus saith the Lord GOD; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord GOD ( Eze 12:25-28 ).

And within a year, it was. “

Fuente: Through the Bible Commentary

Eze 12:1-6

VARIOUS PROPHECIES AGAINST JERUSALEM

(Ezekiel 12-19)

ACTED PROPHECIES REGARDING

THE SIEGE AND CAPTIVITY

There is very little need for any special help in understanding this chapter. The judicially hardened condition of the Chosen People, including even those of the captivity, had left them unwilling to hear the word of God; and yet both Jeremiah in Jerusalem and Ezekiel in Babylon continued their faithful ministries.

The necessity for God’s prophets to continue their efforts to guide the Chosen People into the Truth derived from the fact that a proliferation of false prophets were shouting their false assurances of the safety and security of Jerusalem, and their equally false promises of a short captivity for the exiles and their speedy return to Jerusalem.

Of course, the message of the false prophets was extremely attractive to the hardened people of God, and that made it very difficult for them to believe God’s true prophets. It was almost impossible for the people to accept the bitter facts that practically none of them would ever return to Jerusalem, that Jerusalem would be destroyed, along with the temple, that the few survivors would be deported to join the other captives in Babylon, and that “the righteous remnant” would be derived from a few of the captives who, in the second generation, would indeed find their way back to Jerusalem.

It was due to the very great difficulties of the situation that special miracles attended some of the prophecies of Ezekiel. The sudden death of Pelatiah in Ezekiel 11 was one such miracle; and the exact prophecy of the capture, blinding, and deportation of Zedekiah, all of which was most circumstantially fulfilled shortly after the prophecy was given, is another.

It was also the severe difficulty of conditions under which Ezekiel prophesied that resulted in the use of dramatic, enacted prophecies of the siege, deportation, terror, and hardships of the people. There was no way that even the most unwilling of the captives could have failed to understand what God’s message actually was.

“The purpose is evident throughout this whole section of Ezekiel 12-19, namely, that of presenting the necessity for the exile and the moral cause of it.

Eze 12:1-6

“The word of Jehovah also came unto me, saying, Son of man, thou dwellest in the midst of the rebellious house, that have eyes to see, and see not, that have ears to hear, and hear not; for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they are a rebellious house. And thou shalt bring forth thy stuff by day in their sight, as stuff for removing; and thou shalt go forth thy self at even in their sight, as when men go forth into exile. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulder, and carry it forth in the dark; thou shalt cover thy face that thou see not the land: for I have set thee for a sign unto the house of Israel.”

GOD COMMANDED AN ENACTED PROPHECY

This command to Ezekiel, “Stands under the same date as Eze 8:1, namely 592-1 B.C.; and this means that the fulfillment of it was only about four or five years after this prophecy was enacted.

There were no great difficulties involved in Ezekiel’s following these instructions. It had been only a few years since he himself and thousands of others were exiled from Jerusalem to Babylon; and he would have remembered exactly what the exiles would have carried, the manner of their loading it, and what would be necessary. All of his exiled neighbors would also have recognized the significance of such a back-pack, designed to be carried by exiles.

“In their sight …” (Eze 12:3-4). These words appear no less than six times in four verses, indicating that the purpose of the prophet’s actions was that of getting as much public attention as possible; and it is easy to suppose that such actions did indeed attract a lot of attention and speculation upon the possible meaning of what Ezekiel did.

The covering of the face was a symbol of the people’s sorrow in leaving their homeland. It also appears that this might have been a prophecy of the blinding of Zedekiah, or a reference to his flight at night, when he could not see the land.

Fuente: Old and New Testaments Restoration Commentary

The prophet was next commanded to act in the sight of the people as an exile going forth from his country, preparing “stuff for removing,” and carrying it forth from place to place. He obeyed the command, and its intention was fulfilled when the people inquired what he meant.

In response, he foretold the capture of the people and the princes in Jerusalem, and their being taken to Babylon, declaring that the prince (Zedekiah) would be taken captive to Babylon, but that he would not see it. This, of course, was fulfilled when Zedekiah’s eyes were put out when he was taken.

Moreover, the prophet was charged to adopt another sign, that is, eating and drinking his bread and water with fear and with carefulness, and by that sign to foretell the desolations which would fall on the inhabitants of Jerusalem. The unbelief of the people had manifested itself in proverbs, one of which declared the failure of prophecy, and another, the postponement of its fulfilment to far distant times. In answer to this Ezekiel was charged to announce the imminence of the divine visitation and the fulfilment of every word that had been spoken.

Fuente: An Exposition on the Whole Bible

Chapter Twelve

Jerusalems Destruction Impending

In chapters 12 to 16 we have another series of prophetic messages, all having to do with the predicted destruction of Jerusalem, and the captivity of the people of Judah. Though so long-suffering, God could no longer condone the wickedness of Judah, so there was nothing to do but to carry out His judgments against the people whom He loved so tenderly, but who had shown such utter indifference to His holy will. Zedekiah, to whom Jeremiah had witnessed so faithfully, had given no evidence whatever of repentance, and so he who sat upon the throne of Jehovah (Jer 29:21) was doomed, not only to be degraded from his royal estate but also to go sightless down to Babylon as a subject-vassal of Nebuchadnezzar.

In the first part of this chapter Ezekiel was commanded to gain the attention of his fellow-captives by acting out the departure from Jerusalem.

The word of Jehovah also came unto me, saying, Son of man, thou dwellest in the midst of the rebellious house, that have eyes to see, and see not, that have ears to hear, and hear not; for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they are a rebellious house. And thou shalt bring forth thy stuff by day in their sight, as stuff for removing; and thou shalt go forth thyself at even in their sight, as when men go forth into exile. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulder, and carry it forth in the dark; thou shalt cover thy face, that thou see not the land: for I have set thee for a sign unto the house of Israel. And I did so as I was commanded: I brought forth my stuff by day, as stuff for removing, and in the even I digged through the wall with my hand; I brought it forth in the dark, and bare it upon my shoulder in their sight-vers. 1-7.

Though a man of God, Ezekiel himself dwelt in the midst of a rebellious people who did not use their eyes to see nor their ears to hear, but persisted in the path of folly and self-will. Ezekiel was commanded to prepare his goods for removing; that is, he was to pack up everything as though he were getting ready to leave his present place of abode; then as night drew on he was to remove to a new location, but furtively, as we are told, as men go forth into exile. Instead of passing through the gate of the enclosure in which he dwelt, he was commanded to dig through the wall and carry out his goods through the breach that was made. His face was to be covered that he might not see the land, for he was intended to be a sign unto the house of Israel, picturing to them the condition of the thousands of Judah who would seek to flee from the Chaldeans, only to be captured by them and led away into the strangers land.

The prophet did as he was commanded and went forth in the dark, bearing his goods upon his shoulder, in the sight of the people who doubtless looked on curiously.

And in the morning came the word of Jehovah unto me, saying, Son of man, hath not the house of Israel, the rebellious house said unto thee, What doest thou? Say thou unto them, Thus saith the Lord Jehovah: This burden concerneth the prince in Jerusalem, and all the house of Israel among whom they are. Say, I am your sign: like as I have done, so shall it be done unto them; they shall go into exile, into captivity. And the prince that is among them shall bear upon his shoulder in the dark, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, because he shall not see the land with his eyes. My net also will I spread upon him, and he shall be taken in My snare; and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there. And I will scatter toward every wind all that are round about him to help him, and all his bands; and I will draw out the sword after them. And they shall know that I am Jehovah, when I shall disperse them among the nations, and scatter them through the countries. But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the nations whither they come; and they shall know that I am Jehovah-vers. 8-16.

The day following the acted parable of the previous verses the word of Jehovah again came to Ezekiel, inquiring what impression his actions had made upon the rebellious house of Israel. Had they asked him, What doest thou? he was to make known unto them the burden of Jehovah concerning Zedekiah, the prince in Jerusalem, and all the house of Israel who still remained in the land. He was to explain that he himself was their sign; that as he had done, so should it be done unto them. They were all doomed to go into exile. Even the prince himself, that is, King Zedekiah, would endeavor to escape from the city, bearing a few of his possessions upon his shoulder even as one of the common people. In his effort to thwart the purpose of Nebuchadnezzar to take him captive he would flee in the dark after digging through the wall, and would seek to save his life by becoming a fugitive and hiding in some almost inaccessible place. Nevertheless he would be taken captive, and as a bird in a snare, he would be brought to Babylon, to the land of the Chaldeans. But he was destined never to see that land even though he was to dwell in it for a number of years, un- til finally death released him. This prophecy had its terrible fulfilment, as we know, when his two sons were slain before his eyes, after which those eyes were put out, so that the last memory he had of things seen would be the death of his children.

Following in the wake of the kings captivity would come the scattering of Judah throughout all the lands of earth; nor would this complete their judgment, for wherever they went God Himself would draw out the sword after them, and they would learn through experiences of deepest grief and sorrow the folly of having forsaken the Lord God. Dispersed among the nations and scattered throughout the countries they would remain a separated people, against whom the bitter enmity of their neighbors would burn.

A few of them, nevertheless, would be saved from the sword, the famine, and the pestilence, that they might declare, or acknowledge, all their abominations among the nations whither they came; thus they should know that they had to do with Jehovah.

Moreover the word of Jehovah came to me, saying, Son of man, eat thy bread with quaking, and drink thy water with trembling and with tearfulness; and say unto the people of the land, Thus saith the Lord Jehovah concerning the inhabitants of Jerusalem, and the land of Israel: They shall eat their bread with fearfulness, and drink their water in dismay, that her land may be desolate, and despoiled of all that is therein, because of the violence of all them that dwell therein. And the cities that are inhabited shall be laid waste, and the land shall be a desolation; and ye shall know that I am Jehovah-vers. 17-20.

Thus Ezekiel would continue to be a sign unto the people. In accordance with the word of the Lord, he ate his bread with quaking, and drank his water with trembling and with fearfulness. In this way he was to picture the unhappy conditions under which the people of Judah would live when carried away from their own land after their cities had been laid waste and the land itself become a desolation.

In imminent fear of their lives, never knowing from one day to another what new calamity might come upon them, the unhappy captives would be in constant dread because of the violence of their enemies. Not only during the time of Nebuchadnezzars sway, but also down through all the centuries since has this been the unhappy portion of the nation of Israel. Never fully at home anywhere, they have lived in continual fear and uncertainty, and all because they knew not the time of their visitation.

For many years Gods prophets had been warning the people of the dire calamities that would come upon them if they persisted in refusing to obey the word of Jehovah, but they had spurned these testimonies and mistreated the messengers. Because sentence against their evil ways was not immediately executed they put off from them the day of reckoning, hoping that it might never come in their time. Of this we next read:

And the word of Jehovah came unto me, saying, Son of man, what is this proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord Jehovah: I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the fulfilment of every vision. For there shall be no more any false vision nor flattering divination within the house of Israel. For I am Jehovah; I will speak, and the word that I shall speak shall be performed; it shall be no more deferred: for in your days, O rebellious house, will I speak the word, and will perform it, saith the Lord Jehovah-vers. 21-25.

The majority of the people of Israel and Judah were of the same spirit as those of our own time, who, when they hear the truth that the Lord Jesus is to return again, cry out in derision, Where is the promise of His coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation (2Pe 3:4). So those of old said, The days (that is, the days in which God was waiting in mercy ere visiting judgment upon His people) are prolonged, and every vision faileth. They did not look for the prophets visions to materialize, but Gods word came, saying, I will make this proverb to cease, and they shall no more use it as a proverb in Israel; for contrary to what they had said, the days were at hand, and every vision of judgment was about to be fulfilled. Moreover, the false prophets were to be cut off in Jehovahs anger; there should be no more any false vision nor flattering divination. Gods word alone should stand. He had spoken, and His word should be performed, nor should the predicted doom be longer deferred. In their days, He declared, He would give the final commandment that would bring down the judgment upon that rebellious house.

Again the word of Jehovah came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of times that are afar off. Therefore say unto them, Thus saith the Lord Jehovah: There shall none of My words be deferred any more, but the word which I shall speak shall be performed, saith the Lord Jehovah-vers. 26-28.

A second time Jehovah gave the same message through His servant. Even though He had spoken so definitely, in their folly and unbelief the house of Israel continued to say, The vision that he seeth is for many days to come, and he prophesieth of times that are far off. With a foolhardy optimism they put away the evil day, and went on carelessly in their sin and ungodliness, thinking they would escape the predicted judgments, and that if they came at all they would fall upon a future generation. But God declared that none of His words should be deferred any more; that which He had spoken was now to be performed immediately, and thus the people would know that they had to do with a God who never calls back His words.

We may also see in all this a picture of that which prevails in Christendom at the present time. While the Scriptures clearly indicate the fact that we are living in the closing days of this dispensation, the professing Church, with very few exceptions, has settled down complacently in the world, and its leaders endeavor to make the people believe that those who talk of judgment beginning at the house of God are misguided fanatics, and that conditions were never better than those that now prevail. Yet the Word of God declares that, As the days of Noah were, so shall also the coming of the Son of Man be (Mat 24:37); for as corruption and violence filled the antediluvian world, so we see corruption and violence on every hand today, and in the Church itself the characteristics of the last days, as depicted in 2 Timothy 3, are everywhere prevalent.

Oh, that we might have eyes to see and ears to hear, to understand the signs of the times and take heed to the Word of the Lord.

Fuente: Commentaries on the New Testament and Prophets

CHAPTERS 12-19

Signs, Messages, and Parables

1. Signs given through the prophet (Eze 12:1-20)

2. The message of speedy judgment (Eze 12:21-28)

3. The message against false prophets and prophetesses. (Eze 13:1-23)

4. The message against the elders (Eze 14:1-23)

5. The parable of the vine given to the fire (Eze 15:1-8)

6. The parable of the abandoned child and Israels whoredom (Eze 16:1-63)

7. The parable of the riddle of the two eagles and the vine (Eze 17:1-24)

8. The message of the righteous judgments of God (Eze 18:1-32)

9. The Lamentations for the Princes of Israel (Eze 19:1-14)

With the twelfth chapter a new section of this book begins, ending with chapter 19.

Eze 12:1-20. They were a rebellious house and the prophet is told to do something, that they might consider. He was to attire himself like one who goes on a journey with sandals on his feet, a staff in his hand, a burden on his shoulder. He was told to move from place to place. The meaning of all this is explained in Eze 12:8-16. The prince in Jerusalem is Zedekiah. His attempt to flee from Jerusalem, and his fate of having his eyes put out by the king of Babylon, his captivity and death are here clearly predicted. The following passages must be read and studied in connection with this chapter Jer 39:4; Jer 52:10-34; 2Ki 25:1-30.

Eze 12:21-28. The false prophets had preached a false hope, The days are prolonged and every vision faileth. God had announced another message. Had they believed what God had spoken, that judgment was imminent, they would have surely repented and turned unto the Lord. Unbelief was responsible for their condition; in this they were sustained by lying prophets. And the Lord answered these false prophets. He changed the lying message and told them the days are at hand–the effect of every vision. All false visions, divinations and hopes were to cease. His Word is now to be done.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Reciprocal: 2Ki 13:18 – Smite Jer 27:2 – put Eze 12:9 – the rebellious Eze 12:25 – O rebellious

Fuente: The Treasury of Scripture Knowledge

Eze 12:1. Instead Of using a vision God spoke directly to the prophet.

Fuente: Combined Bible Commentary

Section 2 (Eze 12:1-28; Eze 13:1-23; Eze 14:1-23; Eze 15:1-8).

The judgments in detail.

The story having been told, we have in what follows the detail of exactly measured judgment in relation to the various classes.

1. First of all, therefore, we begin with the king, of so great significance in Judah as the one who “sat upon the throne of the Lord” in Jerusalem (1Ch 29:23). The removal of the king means, therefore, that the representative throne exists no more. Yet how many hopes had been centred in it! Throughout the history of the Judges we find that the great necessity was that a king should come. Even if men did that which was right, it was “that which was right in their own eyes;” that only made the need more apparent. There was no king yet in Israel. When he came, he was ushered in by the prophet, as we know, so in Ezekiel the prophet announces his removal; for the prophet remains through all this time the witness for God and of His ideal in government; but from the very first, we see how the ideal of the people diverged from God’s thought. Saul, who was really the man of the people, as such had to be removed; and David, though the man after God’s heart, fails in his turn, and is himself the witness that, although in his house the promise of sovereignty remains, yet it must be fulfilled in some higher way than man can accomplish it -the true King must come. Whatever faint shadows of Him there might be, as shadows they could not be permanent, and as they more and more departed from their character as witnesses to Him that was to come, always the more clear it becomes that they must pass. The meaningless king must be removed; he cannot be left for a reproach as God’s king -an imbecile, and worse. Ezekiel is now summoned, therefore, to announce his definite removal from the land, no more to return there. During the time in which the desolate land keeps its sabbaths, which it keeps yet, it cannot prosper in their hands; thus we have here the connection of the two parts of the prophecy.

All is simplicity itself with regard to the prophecy, however little they, who were a rebellious house, as Ezekiel was told from the beginning, might see what was meant. Eyes they had to see, and saw not; ears they had to hear, and heard not; yet God acts for Himself, and unhindered by this incapacity on their part. Ezekiel is instructed to prepare the baggage of an exile and to remove by day in their sight. “Perhaps they will see,” says Jehovah; for we know there were still those who were capable of doing so; and, as for the rest, God would still make things so plain that on His part there should be no possible misunderstanding -nothing wanting to complete conviction.

He is to gather together his baggage by day, but himself was to go forth at evening, under the cover of darkness, digging through the wall to carry off just what he can bear upon his shoulder, and no more; covering his face also, so as not to see the ground -a pregnant sign to the house of Israel of what was to take place. All this, of course, was not in vision, but in reality; expressly intended to awaken question by those who saw these enigmatical doings, and would naturally inquire into what they meant. He is to tell them that the burden concerns the prince still in Jerusalem, with all the signs of his royalty about him, but who is to go forth into exile, into captivity, with no sign of his forfeited rank, but as a mere ordinary fugitive; and even so, not to be allowed to go safely away, but to be taken in the net by Him whose hand was acting through the Chaldeans. And yet the very land to which he would be removed he should not see, although he should die there. His eyes, in fact, were put out, according to a common custom of the Babylonians in such cases. His following would be all dispersed, the mass of them slain by the sword, by famine and by pestilence, and the few left would be but as witnesses of the state of things amongst them which had provoked Jehovah’s wrath; for in all this, as it is repeated again and again, they were to know that He was Jehovah.

To this burden concerning the king, there is appended, as naturally connected with it, the burden of the land left waste and desolate; for as long as the king continued, even though he might be but the shadow of royalty at the last, this was a testimony that the covenant between God and Israel was yet not wholly gone. The land itself also, as Jehovah’s land, which they enjoyed as sojourners with Him, as His guests, was another sign of this: it could not pass wholly into other hands; and in this way even still remains, until the people of God are brought back to enjoy it. Thus, in one way or another, the curse of barrenness must be upon it. The hands that should have wrought in its harvests are scattered far away, and the few that remain, remain but to eat their bread with anxiety and drink their water with astonishment, while their cities should be laid waste and the land a desolation -and this, though Jehovah were His covenant name, that all might know Him to be the Unchangeable, as His name implied.

To this is appended another solemn testimony against the vain hopes of those who, expecting the message of peace which the false prophets had given them, and grounding it upon all the promises to their fathers, were already realizing the failure of their vision, which was no true vision. How often people imagine a failure of God’s word, when the failure is only that of hopes falsely built upon His word! But the true word was not of smooth things, but of judgment, which would not linger now. It was at hand. In the very days of those that spoke, the Lord Jehovah would fulfil at once that which He was declaring He would bring upon them. Again the word comes re-affirming this: “Son of man, behold they of the house of Israel say, The vision that he seeth is for many days, and he prophesieth of times that are afar off. Therefore say unto them, Thus saith the Lord Jehovah: There shall none of my words be deferred any more, but the word which I speak shall be performed, saith the Lord Jehovah.”

2. (1) When the priesthood (the first link between God and Israel) failed, the prophet was raised up extraordinarily of God, in sovereign goodness, to stand between the people and Himself. When the kings failed afterwards, the prophet again came forward, the sign, on the one hand, of the broken condition of things, and yet on the other, of God’s patience, waiting for possible recovery. Priest and king belonged to the established order of things, and therefore their office passed in the ordinary way from father to son. With the prophet it was otherwise. There was no provision for the continuance of the prophet. He was specially raised up by the goodness of God, as His messenger, to bring His word to the people in such a condition of things as was, or should have been, exceptional altogether. Alas, the adversary of God and man might find his opportunity in this very way to imitate that which is of God, bringing forth prophets of his own invention to speak falsehood as from God, so as to lead more entirely astray their followers.

Naturally, therefore, Ezekiel now turns to these, to prophesy to and against these prophets -prophesying out of their own hearts and seeing nothing. The word which the prophet spoke was not simply something evolved out of a man’s “inner consciousness,” as men represent it today, a divination as it were of a spiritual mind prognosticating the future from what he saw before him. On the contrary, it was no human judgment that they professed to bring, but the judgment of God Himself. Thus it was not their own saying, but Jehovah’s saying. And so thoroughly was this known in Israel, that the false prophets themselves had to go as far as this in their pretension. If they saw nothing, they must feign that they saw. But the true heart of the prophet was not seen in them, nor, therefore, the true voice of Jehovah heard. The priest’s breastplate was typical of what made the priest the true expression of the Lord’s mind towards His people. It contained the Urim and Thummim, by which the priest gave answer from God; the precious jewels which shone in it representing the various attributes of the Unchangeable. They were “the lights and perfections” of Him who is the true and perfect Light, abiding unalterably in Him as the lustre in the gem. But upon these jewels also the names of the people of God were indelibly engraved. Thus the priest bore upon his heart before God the interests of God’s people, and God’s interests, therefore, in His people. If the priest had now passed, and the king also, any one raised up of God as His prophet must be marked by these very characteristics. Thus, in Ezekiel’s day, the prophets should have been men “gone up into the breaches,” not ignoring them nor what had been the occasion of them, but proclaiming the faithful word of Jehovah, while at the same time seeking, if it might be, to build up the wall which had been broken down, that it might stand in the battle, even in the day of Jehovah.

But these false prophets had failed in all this. Great as was their pretension, it was as far as possible from the reality. “O Israel, thy prophets have been like jackals in waste places” -a significant figure indeed of those who preyed upon the corruption around, hiding from the light in the barren wilderness which could only furnish them the covert that they sought. In pretension they were angels of light indeed -as Satan’s emissaries among God’s people constantly are -but the evil which prospered around them bore them true witness. They had seen but vanity, says the Lord, and divined lies. They should not, therefore, be in the counsel of His people, nor written in the register of the house of Israel, nor possess themselves of that land which could be held only according to the tenure of the covenant. Thus they too must know that He was the Lord Jehovah. Yet these were the men that swarmed around in proportion as the true prophet of the Lord was scarce, banding together, confirming one another’s words, one building up a wall and another daubing it with untempered mortar, which could never stand the storm that was at hand. God would bring it down completely to the dust, so that the foundation upon which it was built would be discovered -a lie, all through, which could work but the destruction of those who trusted in it. For their prophesying of peace could but provoke war, and the pretension of security provoke God to sweep away the refuge of lies for, however men misrepresent Him, Jehovah must still and evermore be the Lord; and as against the men who misrepresent Him the Lord will be found Jehovah -the unchanging One. This is the constant reiteration all the way through. Jehovah is arising in His own behalf when there remains as it were no longer any witness for Him.

(2) But there were not only prophets, but prophetesses. Beautiful it is to see that, when it is God’s grace that is raising up help, the expression of it will be found in those who in their very weakness will thus be most competent witnesses. There were no priestesses in Israel; nor, saving usurpation, any queens that reigned in their own right, but there were prophetesses. The grace of God did not in the same way regard distinctions such as these. Nay, if the men of Israel failed, the rise of a prophetess might be a more signal rebuke to them -thus Deborah, in the days of the Judges, and others at other times. And if after all there were but few women of this class, we know how slow God’s people are to accept the grace which thus visits them in its fulness of blessing. And God’s delight is shown in various instances, as in the case of the daughters of Zelophehad, who claimed their portion in Jehovah’s land when a weaker faith might have thought it humility to make no claim. The heart that counts upon God’s grace, how much may it enjoy of the grace it counts upon! Grace is the same grace towards all, and God answers faith. Alas, we ourselves put limit where God puts none. If we make our portion in the land the whole question, we may hesitate to ask for the needed springs -which Achsah did -to make the very land that is our own, fruitful! Beautiful is the recognition, which even a false prophecy is forced to make, as to the sovereign grace of God in the instruments that it employs. But, alas, even such precious grace as this could find those who would pervert it, and Ezekiel has now to utter Jehovah’s voice against the daughters of his people, who prophesied out of their own heart merely.*

{*It has been suggested, by Hengstenberg, that these may not have been literal women, but effeminate men, whom in derision the prophet calls prophetesses, and who address themselves to the love of luxury and pleasure which appeals to effeminate natures. “She that liveth in pleasure is dead while she liveth” (1Ti 5:6). It is very significant that it was “that woman Jezebel who calleth herself a prophetess” (Rev 2:20) who is the type of the luxurious seductions of the “great harlot” described in Rev 17:1-18; Rev 18:1-24. These seductions were for ease and a smooth path by which the people were ensnared, and these snares might well be spread by men who had lost all true manliness of spirit. “As for My people, children are their oppressors, and women rule over them.” -S. Ridout.}

The words that describe the conduct of these have been differently interpreted. What was this sewing of cushions upon all arm-holes, and making veils for the head of every stature to catch souls? Many have interpreted these things literally, as magic fillets worn by these women after the manner of sorceresses, to impose upon their dupes, and which perhaps imposed upon themselves also But this seems nothing but conjecture; there is no proof, if it be not in the words before us; and while it is easy to recognize the feminine character of these doings, it is surely not necessary to make them seamstresses for such occasions, nor would it mark them out with any plausibility as prophetesses of Jehovah. On the other hand, we may easily read Ezekiel’s language here as figurative. They did in fact, by their prophecies of soft and pleasant things, sew cushions upon the arm-holes, upon which those who listened to them might repose themselves and be at rest; while the veils for the head might, on the one hand, suit what was a mere false humility, and be, on the other, a blinding of the eyes, so as not to see things as they were. These prophetesses sold cheap their sophistries, as Jehovah says, working destruction by them, perverting judgment, so as “to slay souls that should not die, and to save souls alive that should not live.” Here again Jehovah must come in to manifest Himself and tear from them the cushions which were upon their own arms also for repose -their false confidence, which infected others. As the constant repetition shows, Jehovah must be and must prove Himself, Jehovah. No lie can avail before Him who is the living Truth, and before whose presence every delusion must at last be broken and pass away; and then what would be the condition of those who had prophesied deceits? Would they catch souls of His people and yet save their own souls alive?

3. The idolatry in the heart of those who professed to be inquiring of the Lord is now exposed in the very elders of Israel who should have led the people in Jehovah’s ways, and from whom the revival of the nation should have been looked for. Certain of them come and sit before the prophet, and before they speak God anticipates their inquiry. Only the fact that they are elders is given, those who should have the wisdom of age, therefore, and from whom came the judges of the people. Moreover, they had before their eyes the judgment of God already taking effect upon the nation; a judgment of which they themselves, in their scattered and captive condition, were witnesses. Yet, among those who thus have a decorous outside of orthodoxy, the heart is found, for the most part at least, gone after the common idolatry. It was in this way that false prophets rose up among the true, finding their inspiration, as we presently see, from the desire of the people who, under whatever name, really coveted gods of their own -manageable gods, as the idols certainly were, although the power of Satan was not deficient in them. They were now treating Ezekiel as a false prophet himself, and thus putting Jehovah also among the false gods, as one who could be flattered, wheedled and bribed into conformity with their own desires. How strange is the mystery of the human heart that must, after all, have a god, and yet will not bow to him! -must have a god, yet in reality be its own god; “serving,” but even with professing Christians, “serving their own belly,” as Scripture says! What a strange and terrible conflict this between their interests and their convictions; and what folly it writes upon this creature of God, intended for communion with Himself, but who has made itself so incapable of it! Their false gods are but the expression of how their hearts and their convictions are opposed to one another.

God therefore meets them, as we see, first of all with the assurance of how truly He discerns the thoughts and intents of the heart, arresting the very inquiry which is upon their lips by giving them the answer which indeed they do not seek, but with all the evidence that it is God who gives them answer. It was but their doom, however; it could be nothing else, as they were but too truly representatives of the house of Israel as a whole, and are addressed therefore as such. They are to learn that the prophet, who truly represents Jehovah, is no advocate to make terms between the people and their offended God. Thus God declares that if they approach Him through one upon whom they can work more easily than upon Himself, in hope that such an one can draw God to be of their mind, they shall find that He will answer for Himself, to manifest the more His own unchangeable nature. He therefore declares the doom of those who set up their idols in their hearts, yet came to the prophet with an outward semblance of obedience to inquire from Jehovah. He would answer for Himself -not merely by the prophet -setting His face against such, making them a sign and a proverb by His dealing with them. Moreover, if they could entice, as, alas, they did entice prophets professedly of God, to utter a word such as they coveted to hear, Jehovah might permit them to have the message which they craved from such a prophet, but they would both alike find the penalty of their iniquity, and be destroyed from among the people whom God would have in result as His people, and to whom He would be God, according to the name by which He was in covenant with them, the unchangeable Jehovah.

4. A solemn appendix to this follows. These elders would fain have had an answer of peace without righteous foundation to it, and would have made the prophet the mediator of such a peace. God answers them now, although not with a direct message to them, but as it were with His face turned away; addressing the prophet merely, He announces the principles of His own holy government under which they and all must come. Thus “the word of Jehovah came unto me, saying, Son of man, when a land sinneth against Me by working unfaithfulness, and I stretch out my hand upon it and break the staff of bread thereof, and send famine upon it, and cut off man and beast from it: though these three men, Noah, Daniel and Job, should be in it. they should deliver but their own souls by their righteousness, saith the Lord Jehovah.”

Thus, in the condition of which the Lord speaks, and in which the people of Israel were at this time, no human mediation could be at all available, even of the righteous. Of these, God chooses three who might of all men be most suited as intercessors; if even they were before Him at the present time, their pleading would alter nothing in such a case. Noah had stood at the wreck of one world, and alone was spared with his house to begin another; when the after-world was once again departing far from Him, Job was declared by God Himself to have no equal upon the earth. Noah and Job had long since passed away. It is remarkable to find Daniel associated with such men as these -a young man as Daniel surely was at this time, and in the court of the king of Babylon; but this has no doubt to do with his fitness to represent hopes that might be very much centered in him; his great place with Nebuchadnezzar being gained in so remarkable a way, and so conspicuous. It had been, too, by actual prevailing with God in prayer -prayer which had availed for others as much as for himself, a sample of the “effectual, fervent prayer of the righteous,” of which James speaks. It was as one of these practically righteous ones his prayer had prevailed with the Lord. It was not the favor of man that had raised up Daniel, but the favor of God. How much might be hoped for from such a conspicuous representative of God in a day like that! Yet, while recognizing Daniel’s eminent place, and associating him with the prominently righteous of by-gone generations, all human hopes that might be based upon this are refused. Not Noah, Daniel and Job together could avert a judgment which was already in fact begun!* Indeed, if only one of God’s four sore plagues had been in question, they could not have turned it away; but these four plagues were all of them together now upon the land.

{*There seems a contrast here too with the Lord’s mercy when there is the least indication of a possibility of any returning to Him. “Run ye to and fro through the streets of Jerusalem, and see now . . . if ye can find a man, if there be any that executeth judgment . . . and I will pardon it” (Jer 5:1). So in Abraham’s intercession for Sodom, God declared He would spare the city if but ten righteous were found there. It is to be noted that Abraham ceased asking for any further lowering of the number; as long as he asked, God granted his request. “Ye are the salt of the earth;” but the time comes, as in the days of Noah, when the salt was taken away and the corrupt earth left to its doom. So will it be at the coming of the Lord for His church. A similar moral state is here described by Ezekiel. The testimony of the few faithful ones, like Jeremiah, was helpless in the face of universal apostasy. Therefore nothing but judgment was left. -S. Ridout.}

The sentence had been pronounced; judgment was already begun; how vain to think of altering the word which had thus gone forth from God! All that remained was to acquiesce in it; and in a strange and terrible way would God work, as He assures Ezekiel, to produce this acquiescence. There should be left in Jerusalem a remnant who would escape, and be brought out of it, sons and daughters: Behold, they shall come forth unto you, and ye shall see their way and their doings; and ye shall be comforted concerning the evil that I have brought upon Jerusalem, as to all that I have brought upon it; yea, they shall comfort you when ye see their way and their doings, and ye shall know that I have not done without cause all that I have done in it.” Such language is as unmistakable as solemn. This spared remnant, alas, a remnant not of the righteous, but of the wicked, after all God’s mercy to them would demonstrate by their very doings the necessity of God’s judgment. God would be vindicated in such a way that every upright heart must acquiesce in it.

5. And still there is a supplement, as we may say, even to. this. “And the word of Jehovah came unto me, saying, Son of man, what is the wood of the vine more than any wood? -the vine-branch which is among the trees of the forest? Shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon?” The vine, as we know, is of use simply for one thing, for its fruit. If it bear no fruit, there is no reason for its existence. What is its wood? Compare it, says the Lord, with those trees of the forest among which it twines its branches. Has it wood like their wood? Can you manufacture anything from it? or can it serve any purpose? Only for one thing is it of the least use, it is for the fire.* And, as already shown, God was acting thus with regard to Israel. Its two ends, the kingdom of Ephraim and the kingdom of Judah alike, were manifestly being consumed in the fire which was burning the whole of it. How useless now to expect anything from what was so manifestly a mere brand for the burning! Thus it was with the inhabitants of Jerusalem; at the time the prophet spoke they were as between two fires from both sides -Egypt and Babylon -ready to lay hold of them; and to the fire they would be given up. That which they dreaded would come upon them; they should know that He was Jehovah when He set His face in unchangeable holiness against them.

{*Israel had been brought as a vine out of Egypt (Psa 80:8). Everything had been done to secure fruit. The heathen had been displaced, it had been cared for, and had flourished, but all had been in vain. With a slight change of figure, the prophet Isaiah pleads with Israel, which had been planted as a vine in a very fruitful hill, fenced, guarded and tended, but which had borne only wild grapes. “For the vineyard of the Lord of hosts is the house of Israel . . . and He looked for judgment, but behold, oppression; for righteousness, but behold, a cry” (Isa 5:1-7). Their vine had become as the vine of Sodom (Deu 32:32), although planted a noble vine (Jer 2:21). Israel had become an empty vine (Hos 10:1). Therefore, failing utterly to bear fruit, nothing but judgment was left for it. -S. Ridout.}

One cannot but remember, in connection with what is here, the Lord’s word to us as Christians, in which He declares Himself the true Vine, the stock of the vine for His people, from which all the sap and nourishment must come; in whom alone, therefore, all ability for fruit is found: “I am the Vine,” says the Lord to His disciples: “ye are the branches.” There is nothing strange, therefore, in the choice of this image for Jerusalem. In God’s people is found at all times that weakness and impotence which belong to man, apart from Him who alone can be to them the source of supply -the all-sufficient Source. It is ours to recognize this feebleness and nothingness on our part; not merely such as is necessarily in the creature, but more, in the ruined creature; as hopelessly ruined as Israel in the picture here. To be connected with Israel, now cast out of the land, could be no cause of hope, apart from the grace of God which could alone fulfil to them those promises which in grace He had given, which He would fulfil, therefore -must fulfil -for His own sake, for He can neither change nor repent. Nevertheless, no individual in Israel could claim their fulfilment. God’s grace itself was manifestly out of their reach, save only as in the confession of this helplessness faith turned to Him who, because of His own nature, could not turn away from the prayer of the destitute confiding in Him. Here is where we find our place and portion still, who have indeed no part in these promises which are to be fulfilled to Israel, but who enjoy, nevertheless, the sweet new covenant assurances in their fullest reality.

How blessed to know Christ as the unfailing resource of His people; from whom they have but to draw, as the branch from the vine, for unlimited capacity for fruitfulness! We are “blessed with all spiritual blessings in Christ Jesus.” What we want, therefore, is but the faith which claims and looks for the fulfilment of these blessings -the actual ministry of them for actual need. And of what use are we if we do not bear fruit? “In this,” says the Lord, “is my Father glorified, that ye bear much fruit; so shall ye be my disciples.”

Fuente: Grant’s Numerical Bible Notes and Commentary

DISTRIBUTING THE RESPONSIBILITY

While these visions and prophecies may be new as to the particular occasions for them, yet they are in substance the same as the preceding.

THE PRINCE IN JERUSALEM (Eze 12:1-16)

In chapter 10 we had a vision of the judgment upon the city of Jerusalem, in chapter 11, upon the princes, and in this upon the king himself (v. 10). The explanation of the action commanded the prophet in Eze 12:1-7 is given in Eze 12:8-16. It is thought that this was performed by him in vision only and not outwardly, but if so, its effect could hardly have been intended for those he was instructing but only for himself, which we doubt (Eze 12:9). The whole thing typifies Zedekiahs flight by night. (Compare Jer 39:4.) He went out furtively as digging through a wall, and covered his face so as not to be recognized.

THE NEARNESS OF THE EVENT (Eze 12:17-28)

The infidels scoffingly said that because the threatened judgment was long in coming, it would never come (Eze 12:22), but they are to be taught otherwise (Eze 12:23-25). As a matter of fact it was very near (Eze 12:26-28).

THE LYING PROPHETS (Eze 13:1-23)

The city, the princes, the king have each been singled out for judgment, and now come the prophets. Note where they obtained their false messages (Eze 13:2), and the ill effect of them on the people (Eze 13:6). Note the judgments to fall on them (Eze 13:9), which probably means that their names would be erased from the registers like those who had died for their crimes (Jer 17:13; Rev 3:5; Luk 10:20). Moreover, they never would return from captivity. As teachers they were like men building up a wall with untempered mortar and their work would come to naught (Eze 13:10-16). There were false prophetesses as well as prophets (Eze 13:17-23). They sew pillows to all armholes might be rendered to elbows and wrists, and the reference is thought to be the cushions which the prophetesses made to lean upon as typifying the tranquility they foretold to them who consulted them. Kerchiefs on the head of every stature might be rendered on mean of every age, though its significance is doubtful. The prophetesses engaged in their wicked work for the paltry fees (Eze 13:19).

THE HYPOCRITICAL PEOPLE (Eze 14:1-11)

The spirit in which some of the people sought the instruction of the prophet is shown in Eze 14:1-5, and it is a judgment upon them that they shall listen to false prophets and be deceived. God will judicially darken the false prophets mind to that end, or He will permit Satan to do it. The evil teaching of these false prophets, in other words, will serve the purposes of His just judgment. (Compare 1Ki 22:23; 2Th 2:11-12.)

INTERCESSION USELESS (Eze 14:12-23)

The inevitableness of the coming judgment on Jerusalem is shown in the discouragement of intercession on her behalf. Ezekiel had been pleading, but he might as well desist. Noah, Daniel and Job (Eze 14:14) had prevailed with God on former occasions, but even their petitions would now be helpless. The reference to Daniel is interesting, for although his prophecies were mostly later than Ezekiel, yet his fame for piety and wisdom was already established, and the events recorded in the early chapters of his book had already occurred. But even he, though the Jews may have had their hopes turned towards his influence either in the court of Babylon or that of heaven, could not avert the approaching calamity.

THE BURNING VINE (Ezekiel 15)

The point of this vision seems to be that as the vine is worthless as wood so the people of Jerusalem have ceased to have any value in His eyes. They were once His vine, but now they shall pass from fire to fire until they come to naught.

QUESTIONS

1. How does this lesson illustrate its theme?

2. What leads to the belief that the prophets removal was acted outwardly?

3. What did it typify, and how?

4. What had become the proverb of the scoffers?

5. What judgment would fall on the false prophets?

6. Explain the figure of untempered mortar.

7. Can you quote 2Th 2:11-12?

8. Who have divine testimony borne to them as men of power in prayer?

Fuente: James Gray’s Concise Bible Commentary

Eze 12:1-2. The word of the Lord also came, &c. This is supposed to have happened in the sixth year of Zedekiah, and five years before the siege of Jerusalem: and the prophecies contained in the following chapters, to the twentieth, are thought to be of the same year. Thou dwellest in the midst of a rebellious house He was among them of the captivity in Chaldea, as appears from Eze 12:10, Eze 11:24; Eze 14:22, and Eze 24:2. And these seem to have disbelieved the prophecies that Jerusalem should be smitten and burned, and its inhabitants scattered abroad: see Eze 4:2; Eze 9:5; Eze 10:2; Eze 11:9. Newcome. They saw Jerusalem still inhabited, and under the government of its own king. And as they who were left in Judea thought themselves much more highly in Gods favour than those who had been carried away captives, so those who had been made captives repined at their lot, and thought those who remained in their own country were in a much better condition than themselves; therefore the following symbolical representations were designed to show, that they who were left behind, to endure the miseries of a siege, and the insults of a conqueror, would be in a much worse condition than those who were already settled in a foreign land: see Lowth. Which have eyes to see, and see not, &c. Who will not make use of that sense and understanding which God has given them, nor learn from those examples and incidents which have happened, and by which God intended they should be instructed.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Eze 12:3. Son of man, prepare thee stuff for removing. Bring out thy goods ready packed up, and place the baggage before thy door. As the captives on the Chebar would neither see nor hear the predictions of the burning of Jerusalem, but constantly kept their hearts on a return to their habitations, the prophet must address them by signs, and thus excite the attention of the people.

Eze 12:4. At even. The evening and the morning are usual times of travelling in all hot countries; nature asks the shade during the heat at noon.

Eze 12:5. Dig through the wall in their sight, and carry out other effects, favoured with the shades of night. This was done to designate a sally port in the walls of Jerusalem, and made so as not to be observed by the besieging army. Thus the court fled, leaving the people behind for slaughter.

Eze 12:12. The prince shall bear upon his shoulder. He does not mention Zedekiah by name; we must respect the glory of the diadem; but this refers to his shameful flight to the plains of Jericho with his guards, and to the kings retreat among the thorns or coverts on the western shores of the Jordan, as described in Jer 12:5. The Lord knew what Zedekiah would do, therefore he revealed it to the prophet.

Eze 12:13. My net also will I spread upon him, and he shall be taken in my snare. The accomplishment of these words is recorded in Jeremiah 39. The net refers to the arts of the Chaldean hunters in catching captives. When heaven pursues, it is in vain to fly. Ancient nets were of various kinds, some for birds, and others for game. Strong ones were also used for entangling wild beasts. These, Virgil calls, retia rara, neid 4:131, used for entangling boars and other beasts of the chace. In book 10:714, he gives a fine view of an enraged boar, pausing and roaring before one of those nets, while the hunters, keeping a respectful distance, pierced him with their darts; but he fearlessly sustained the attacks on every side, and gnashing his tusks, shook the spears from his back.

Ille autem impavidus partes cunctatur in omnes, Dentibus infrendens, et tergo decutit hastas.

Eze 12:18. Eat thy bread with quaking, and drink thy water with trembling. This refers to allowances during the siege of Jerusalem, and likewise to the trembling and shaking of groups of captives, all but in a state of nudity, going to Babylon. What a reverse between the luxuries of a city, and the privations of a doleful journey.

REFLECTIONS.

The Lord, who still had compassion for Israel, would not let his prophets rest. Vision succeeded vision, one severity of labour followed another. While Jeremiah was working and fighting in Jerusalem, Ezekiel was preaching by signs to the captivity. He himself was that sign to the people, lying on his sides with pain, baking his bread as an afflicted exile, destitute of graceful hair, and the veneration of the ancient beard. Now, already a bye-word among the people, he must pack up his goods for flight, when going no whither. All this was done that the captives might believe, and cease from the fond hopes of re-seeing Jerusalem.

It is most remarkable, that those two living prophets and faithful witnesses, were at the same time saying the same things, but in such figures of speech and originality of thought as precludes all private correspondence. Proofs divine, that they both spake as they were moved by the Holy Ghost.

But the moral character of the age forms the darkest shade of the portrait. Zedekiah disregarded Jeremiah, speaking from the mouth of the Lord. It was much the same with the priests and the people. On the shores of the Chebar, Ezekiel had some respect paid him as a prophet, but the ever- evasive heart feigned that he prophesied not of calamities near, but of visitations which regarded a distant age, and other times. And what else is it but the same spirit which now blunts the edge of our ministry? The world treats our warnings as morning dreams. The wicked are filling up their measure, yet there is no danger! Our streets are crowded with harlots, yet there is no eye that sees, no ear that listens to the cry of wrong. Our jails are thronged with prisoners, yet there is no oppression, no want of labour! One half of the nation despise devotion, yet there is no God to avenge his sanctuary. Sinners, look to the flames of Jerusalem; and know for certainty that this God will be to you a consuming fire.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Ezekiel 12. Exile Foreshadowed.

Eze 12:1-16. Flight from the Beleaguered City.Ezekiels message of doom has surely been made plain enough, but the rebellious house will not listen; for one thing, their confidence in the indestructibility of the monarchy and the throne made such a message incredible. Well then, if they will not hear, they must be made to see; and again, as before (4) Ezekiel incarnates his message. By his conduct, he becomes a prophetic sign. In the daytime, before the eyes of the people, he packs a few belongings together, such as an exile might take with him to the land for which he was destined; then, having thus stimulated their curiosity, he carries them on his shoulder in the dead of night through a hole which he had dug in the wall (apparently of his house). In the morning, in answer to their astonished queries, he tells them plainly that it is a prophetic symbol of exile. But more, it symbolises king Zedekiahs stealthy attempt (cf. prince, Eze 12:12) to escape (2Ki 25:4); and the description of his face so covered that he could not see the ground is so plain an allusion to his blinding by the Babylonians (2Ki 25:7) that some have supposed the passage to be written after the event. But Ezekiel, with his peculiar gifts, may very well have had a presentiment of the fate of Zedekiah. Thus sternly does he tear from them the illusion of the indestructibility of the monarchy; but this whole tragic experience is meant to teach the people the true character of their God.

Fuente: Peake’s Commentary on the Bible

1. The dramatic tragedy of exile 12:1-20

This section contains three messages from the Lord all of which deal with the inevitability of another deportation of Jews from Jerusalem and Judah (Eze 12:1-20). Jerusalem would be overthrown and the Jews still there would be taken to Babylon in the very near future. The prophet’s perspective now broadened from the temple (chs. 8-11) to the city (ch. 12).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The sign of the departing deportee 12:1-7

"It is characteristic of the book to follow a vision report, in this case chaps. 8-11, with an account of sign-acts and their interpretation within an oracular setting." [Note: Allen, p. 183.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The Lord came to Ezekiel with another message. Because it is not dated, and because the book follows a chronological sequence of events, most commentators believed that this word from the Lord came to Ezekiel shortly after he received the vision in chapters 8-11. God told His servant that the people among whom he lived, the house of Israel, were rebellious against Him (cf. Eze 2:3-8). Their blindness to the things that they saw and their deafness to His words, after over a year of Ezekiel’s ministry, were the result of their rebellious condition (cf. Deu 29:1-4; Isa 6:9-10; Jer 5:21; Mat 13:13-15; Mar 8:18; Joh 12:39-40; Act 28:26-27).

"Sin blinds the heart and mind. Like Samson, who could not see that his chosen path was leading to the loss of his ministry, the sinner does not see the ultimate consequences of sin that produces death and destruction (Judges 13-16; cf. . . . Isa 6:9-13; Rom 6:23)." [Note: Cooper, p. 148.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

THE END OF THE MONARCHY

Eze 12:1-15; Eze 17:1-24; Eze 19:1-14

IN spite of the interest excited by Ezekiels prophetic appearances, the exiles still received his prediction of the fall of Jerusalem with the most stolid incredulity. It proved to be an impossible task to disabuse their minds of the pre-possessions which made such an event absolutely incredible. True to their character as a disobedient house, they had “eyes to see, and saw not; and ears to hear, but heard not”. {Eze 12:2} They were intensely interested in the strange signs he performed, and listened with pleasure to his fervid oratory; but the inner meaning of it all never sank into their minds. Ezekiel was well aware that the cause of this obtuseness lay in the false ideals which nourished an overweening confidence in the destiny of their nation. And these ideals were the more difficult to destroy because they each contained an element of truth, so interwoven with the falsehood that to the mind of the people the true and the false stood and fell together. If the great vision of chapters 8-11 had accomplished its purpose, it would doubtless have taken away the main support of these delusive imaginations. But the belief in the indestructibility of the Temple was only one of a number of roots through which the vain confidence of the nation was fed; and so long as any of these remained the peoples sense of security was likely to remain. These spurious ideals, therefore, Ezekiel sets himself with characteristic thoroughness to demolish, one after another.

This appears to be in the main the purpose of the third subdivision of his prophecies on which we now enter. It extends from chapter 12 to chapter 19; and in so far as it can be taken to represent a phase of his actual spoken ministry, it must be assigned to the fifth year before the capture of Jerusalem (August, 591-August., 590 B.C.). But since the passage is an exposition of ideas more than a narrative of experiences, we may expect to find that chronological consistency has been even less observed than in the earlier part of the book. Each idea is presented in the completeness which it finally possessed in the prophets mind, and his allusions may anticipate a state of things which had not actually arisen till a somewhat later date. Beginning with a description and interpretation of two symbolic actions intended to impress more vividly on the people the certainty of the impending catastrophe, the prophet proceeds in a series of set discourses to expose the hollowness of the illusions which his fellow exiles cherished, such as disbelief in prophecies of evil, faith in the destiny of Israel, veneration for the Davidic kingdom, and reliance on the solidarity of the nation in sin and in judgment. These are the principal topics which the course of exposition will bring before us, and in dealing with them it will be convenient to depart from the order in which they stand in the book and adopt an arrangement according to subject. By so doing we run the risk of missing the order of the ideas as it presented itself to the prophets mind, and of ignoring the remarkable skill with which the transition from one theme to another is frequently effected. But if we have rightly understood the scope of the passage as a whole, this wilt not prevent us from grasping the substance of his teaching or its bearing on the final message which he had to deliver. In the present chapter we shall accordingly group together three passages which deal with the fate of the monarchy, and especially of Zedekiah, the last king of Judah.

That reverence for the royal house would form an obstacle to the acceptance of such teaching as Ezekiels was to be expected from all we know of the popular feeling on this subject. The fact that a few royal assassinations which stain the annals of Judah were sooner or later avenged by the people shows that the monarchy was regarded as a pillar of the state, and that great importance was attached to the possession of a dynasty which perpetuated the glories of Davids reign. And there is one verse in the Book of Lamentations which expresses the anguish which the fall of the kingdom caused to godly men in Israel, although its representatives were so unworthy of his office as Zedekiah: “The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we said, Under his shadow shall we live among the nations”. {Lam 4:20} So long therefore as a descendant of David sat on the throne of Jerusalem it would seem the duty of every patriotic Israelite to remain true to him. The continuance of the monarchy would seem to guarantee the existence of the state; the prestige of Zedekiahs position as the anointed of Jehovah, and the heir of Davids covenant, would warrant the hope that even yet Jehovah would intervene to save an institution of His own creating. Indeed, we can see from Ezekiels own pages that the historic monarchy in Israel was to him an object of the highest veneration and regard. He speaks of its dignity in terms whose very exaggeration shows how largely the fact bulked in his imagination. He compares it to the noblest of the wild beasts of the earth and the most lordly tree of the forest. But his contention is that this monarchy no longer exists. Except in one doubtful passage, he never applies the title king (melek) to Zedekiah. The kingdom came to an end with the. deportation of Jehoiachin, the last king who ascended the throne in legitimate succession. The present holder of the office is in no sense king by Divine right; he is a creature and vassal of Nebuchadnezzar, and has no rights against his suzerain. His very name has been changed by the caprice of his master. As a religious symbol, therefore, the royal power is defunct; the glory has departed from it as surely as from the Temple. The makeshift administration organised under Zedekiah had a peaceful if inglorious future before it, if it were content to recognise facts and adapt itself to its humble position. But if it should attempt to raise its head and assert itself as an independent kingdom, it would only seal its own doom. And for men in Chaldea to transfer to this shadow of kingly dignity the allegiance due to the heir of Davids house was a waste of devotion as little demanded by patriotism as by prudence.

I.

The first of the passages in which the fate of the monarchy is foretold requires little to be said by way of explanation. It is a symbolic action of the kind with which we are now familiar, exhibiting the certainty of the fate in store both for the people and the king. The prophet again becomes a “sign” or portent to the people-this time in a character which every one of his audience understood from recent experience. He is seen by daylight collecting “articles of captivity”-i.e., such necessary articles as a person going into exile would try to take with him-and bringing them out to the door of his house. Then at dusk he breaks through the wall with his goods on his shoulder; and, with face muffled he removes “to another place.” In this sign we have again two different facts indicated by a series of not entirely congruous actions. The mere act of carrying out his most necessary furniture and removing from one place to another suggests quite unambiguously the captivity that awaits the inhabitants of Jerusalem. But the accessories of the action, such as breaking through the wall, the muffling of the face, and the doing of all this by night, point to quite a different event-viz., Zedekiahs attempt to break through the Chaldaean lines by night, his capture, his blindness, and his imprisonment in Babylon. The most remarkable thing in the sign is the circumstantial manner in which the details of the kings flight and capture are anticipated so long before the event. Zedekiah, as we read in the Second Book of Kings, as soon as a breach was made in the walls by the Chaldaeans, broke out with a small party of horsemen, and succeeded in reaching the plain of Jordan. There he was overtaken and caught, and sent before Nebuchadnezzars presence at Riblah. The Babylonian king punished his perfidy with a cruelty common enough amongst the Assyrian kings: he caused his eyes to be put out, and sent him thus to end his days in prison at Babylon. All this is so clearly hinted at in the signs that the whole representation is often set aside as a prophecy after the event. That is hardly probable, because the sign does not bear the marks of having been originally conceived with the view of exhibiting the details of Zedekiahs punishment. But since we know that the book was written after the event, it is a perfectly fair question whether in the interpretation of the symbols Ezekiel may not have read into it a fuller meaning than was present to his own mind at the time. Thus the covering of his head does not necessarily suggest anything more than the kings attempt to disguise his person. Possibly this was all that Ezekiel originally meant by it. When the event took place he perceived a further meaning in it as an allusion to the blindness inflicted on the king, and introduced this into the explanation given of the symbol. The point of it lies in the degradation of the king through his being reduced to such an ignominious method of securing his personal safety. “The prince that is among them shall bear upon his shoulder in the darkness, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he may not be seen by any eye, and he himself shall not see the earth”. {Eze 12:12}

II.

In chapter 17 the fate of the monarchy is dealt with at greater length under the form of an allegory. The kingdom of Judah is represented as a cedar in Lebanon-a comparison which shows how exalted were Ezekiels conceptions of the dignity of the old regime which had now passed away. But the leading shoot of the tree has been cropped off by a great, broad-winged, speckled eagle, the king of Babylon, and carried away to a “land of traffic, a city of merchants.” The insignificance of Zedekiahs government is indicated by a harsh contrast which almost breaks the consistency of the figure. In place of the cedar which he has spoiled the eagle plants a low vine trailing on the ground, such as may be seen in Palestine at the present day. His intention was that “its branches should extend towards him and its roots be under him”-i.e., that the new principality should derive all its strength from Babylon and yield all its produce to the power which nourished it. For a time all went well. The vine answered the expectations of its owner, and prospered under the favourable conditions which he had provided for it. But another great eagle appeared on the scene, the king of Egypt, and the ungrateful vine began to send out its roots and turn its branches in his direction. The meaning is obvious: Zedekiah had sent presents to Egypt and sought its help, and by so doing had violated the conditions of his tenure of royal power. Such a policy could not prosper. “The bed where it was planted” was in possession of Nebuchadnezzar, and he could not tolerate there a state, however feeble, which employed the resources with which he had endowed it to further the interests of his rival, Hophra, the king of Egypt. Its destruction shall come from the quarter whence it derived its origin: “when the east wind smites it, it shall wither in the furrow where it grew.”

Throughout this passage Ezekiel shows that he possessed in full measure that penetration and detachment from local prejudices which all the prophets exhibit when dealing with political affairs. The interpretation of the riddle contains a statement of Nebuchadnezzars policy in his dealings with Judah, whose impartial accuracy could not be improved on by the most disinterested historian. The carrying away of the Judaean king and aristocracy was a heavy blow to religious susceptibilities which Ezekiel fully shared, and its severity was not mitigated by the arrogant assumptions by which it was explained in Jerusalem. Yet here he shows himself capable of contemplating it as a measure of Babylonian statesmanship and of doing absolute justice to the motives by which it was dictated. Nebuchadnezzars purpose was to establish a petty state unable to raise itself to independence, and one on whose fidelity to his empire he could rely. Ezekiel lays great stress on the solemn formalities by which the great king had bound his vassal to his allegiance: “He took of the royal seed, and made a covenant with him, and brought him under a curse; and the strong ones of the land he took away: that it might be a lowly kingdom, not able to lift itself up, to keep his covenant that it might stand” (Eze 17:13-14). In all this Nebuchadnezzar is conceived as acting within his rights; and here lay the difference between the clear vision of the prophet and the infatuated policy of his contemporaries. The politicians of Jerusalem were incapable of thus discerning the signs of the times. They fell back on the time-honoured plan of checkmating Babylon by means of an Egyptian alliance-a policy which had been disastrous when attempted against the ruthless tyrants of Assyria, and which was doubly imbecile when it brought down on them the wrath of a monarch who showed every desire to deal fairly with his subject provinces.

The period of intrigue with Egypt had already begun when this prophecy was written. We have no means of knowing how long the negotiations went on before the overt act of rebellion; and hence we cannot say with certainty that the appearance of the chapter in this part of the book is an anachronism. It is possible that Ezekiel may have known of a secret mission which was not discovered by the spies of the Babylonian court; and there is no difficulty in supposing that such a step may have been taken as early as two and a half years before the outbreak of hostilities. At whatever time it took place, Ezekiel saw that it sealed the doom of the nation. He knew that Nebuchadnezzar could not overlook such flagrant perfidy as Zedekiah and his councillors had been guilty of; he knew also that Egypt could render no effectual help to Jerusalem in her death-struggle. “Not with a strong army and a great host will Pharaoh act for him in the war, when mounds are thrown up, and the towers are built, to cut off many lives” (Eze 17:17). The writer of the Lamentations again shows us how sadly the prophets anticipation was verified: “As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation that could not save us”. {Lam 4:17}

But Ezekiel will not allow it to be supposed that the fate of Jerusalem is merely the result of a mistaken forecast of political probabilities. Such a mistake had been made by Zedekiahs advisers when they trusted to Egypt to deliver them from Babylon, and ordinary prudence might have warned them against it. But that was the most excusable part of their folly. The thing that branded their policy as infamous and put them absolutely in the wrong before God and man alike was their violation of the solemn oath by which they had bound themselves to serve the king of Babylon. The prophet seizes on this act of perjury as the determining fact of the situation, and charges it home on the king as the cause of the ruin that is to overtake him: “Thus saith Jehovah, As I live, surely My oath which he hath despised, and My covenant which he has broken, I will return on his head; and I will spread My net over him, and in My snare shall he be taken and ye shall know that I Jehovah have spoken it” (Eze 17:19-21).

In the last three verses of the chapter the prophet returns to the allegory with which he commenced, and completes his oracle with a beautiful picture of the ideal monarchy of the future. The ideas on which the picture is framed are few and simple; but they are those which distinguished the Messianic hope as cherished by the prophets from the crude form which it assumed in the popular imagination. In contrast to Zedekiahs kingdom, which was a human institution without ideal significance, that of the Messianic age will be a fresh creation of Jehovahs power. A tender shoot shall be planted in the mountain land of Israel, where it shall flourish and increase until it overshadow the whole earth. Further, this shoot is taken from the “top of the cedar”-that is, the section of the royal house which had been carried away to Babylon-indicating that the hope of the future lay not with the king de facto Zedekiah, but with Jehoiachin and those who shared his banishment. The passage leaves no doubt that Ezekiel conceived the Israel of the future as a state with a monarch at its head, although it may be doubtful whether the shoot refers to a personal Messiah or to the aristocracy, who, along with the king, formed the governing body in an Eastern kingdom. This question, however, can be better considered when we have to deal with Ezekiels Messianic conceptions in their fully developed form in chapter 34.

III.

Of the last four kings of Judah there were two whose melancholy fate seems to have excited a profound feeling of pity amongst their countrymen. Jehoahaz or Shallum, according to the Chronicler the youngest of Josiahs sons, appears to have been even during his fathers lifetime a popular favourite. It was he who after the fatal day of Megiddo was raised to the throne by the “people of the land” at the age of twenty-three years. He is said by the historian of the books of Kings to have done “that which was evil in the sight of the Lord”; but he had hardly time to display his qualities as a ruler when he was deposed and carried to Egypt by Pharaoh Necho, having worn the crown for only three months (608 B.C.). The deep attachment felt for him seems to have given rise to an expectation that he would be restored to his kingdom, a delusion against which the prophet Jeremiah found it necessary to protest. {Jer 22:10-12} He was succeeded by his elder brother, Eliakim, (Jehoiakim) the headstrong and selfish tyrant, whose character stands revealed in some passages of the books of Jeremiah and Habakkuk. His reign of nine years gave little occasion to his subjects to cherish a grateful memory of his administration. He died in the crisis of the conflict he had provoked with the king of Babylon, leaving his youthful son Jehoiachin to expiate the folly of his rebellion. Jehoiachin is the second idol of the populace to whom we have referred. He was only eighteen years old when he was called to the throne, and within three months he was doomed to exile in Babylon. In his room Nebuchadnezzar appointed a third son of Josiah-Mattaniah-whose name he changed to Zedekiah. He was apparently a man of weak and vacillating character; but he fell ultimately into the hands of the Egyptian and anti-prophetic party, and so was the means of involving his country in the hopeless struggle in which it perished.

The fact that two of their native princes were languishing, perhaps simultaneously, in foreign confinement, one in Egypt and the other in Babylon, was fitted to evoke in Judah a sympathy with the misfortunes of royalty something like the feeling embalmed in the Jacobite songs of Scotland. It seems to be an echo of this sentiment that we find in the first part of the lament with which Ezekiel closes his references to the fall of the monarchy (chapter 19). Many critics have indeed found it impossible to suppose that Ezekiel should in any sense have yielded to sympathy with the fate of two princes who are both branded in the historical books as idolaters, and whose calamities on Ezekiels own view of individual retribution proved them to be sinners against Jehovah. Yet it is certainly unnatural to read the dirge in any other sense than as an expression of genuine pity for the woes that the nation suffered in the fate of her two exiled kings. If Jeremiah, in pronouncing the doom of Shallum or Jehoahaz, could say, “Weep ye sore for him that goeth away; for he shall not return any more, nor see his native country,” there is no reason why Ezekiel should not have given lyrical expression to the universal feeling of sadness which the blighted career of these two youths naturally produced. The whole passage is highly poetical, and represents a side of Ezekiels nature which we have not hitherto been led to study. But it is too much to expect of even the most logical of prophets that he should experience no personal emotion but what fitted into his system, or that his poetic gift should be chained to the wheels of his theological convictions. The dirge expresses no moral judgment on the character or deserts of the two kings to which it refers: it has but one theme-the sorrow and disappointment of the “mother” who nurtured and lost them, that is, the nation of Israel, personified according to a usual Hebrew figure of speech. All attempts to go beyond this and to find in the poem an allegorical portrait of Jehoahaz and Jehoiachin are irrelevant. The mother is a lioness, the princes are young lions and behave as stalwart young lions do, but whether their exploits are praiseworthy or the reverse is a question that was not present to the writers mind.

The chapter is entitled “A Dirge on the Princes of Israel,” and embraces not only the fate of Jehoahaz and Jehoiachin, but also of Zedekiah, with whom the old monarchy expired. Strictly. speaking, however, the name qinah, or dirge, is applicable only to the first part of the chapter (Eze 19:2-9), where the rhythm characteristic of the Hebrew elegy is clearly traceable. With a few slight changes of the text the passage may be translated thus:-

1. Jehoahaz.

“How was thy mother a lioness!-

Among the lions,

In the midst of young lions she couched-

She reared her cubs;

And she brought up one of her cubs-

A young lion he became,

And he learned to catch the prey-

He ate men.”

“And nations raised a cry against him-

In their pit he was caught;

And they brought him with hooks-

To the land of Egypt” (Eze 19:2-4).

2. Jehoiachin.

“And when she saw that she was disappointed-

Her hope was lost.

She took another of her cubs-

A young lion she made him;

And he walked in the midst of lions-

A young lion he became;

And he learned to catch prey-

He ate men”.

“And he lurked in his lair-

The forests he ravaged:

Till the land was laid waste and its fulness-

With the noise of his roar”.

“The nations arrayed themselves against him-

From the countries around;

And spread over him their net-

In their pit he was caught.

And they brought him with hooks-

To the king of Babylon;

And he put him in a cage,

That his voice might no more be heard-

On the mountains of Israel” (Eze 19:5-9).

The poetry here is simple and sincere. The mournful cadence of the elegiac measure, which is maintained throughout, is adapted to the tone of melancholy which pervades the passage and culminates in the last beautiful line. The dirge is a form of composition often employed in songs of triumph over the calamities of enemies; but there is no reason to doubt that here it is true to its original purpose, and expresses genuine sorrow for the accumulated misfortunes of the royal house of Israel.

The closing part of the “dirge” dealing with Zedekiah is of a somewhat different character. The theme is similar, but the figure is abruptly changed, and the elegiac rhythm is abandoned. The nation, the mother of the monarchy, is here compared to a luxuriant vine planted beside great waters; and the royal house is likened to a branch towering above the rest and bearing rods which were kingly sceptres. But she has been plucked up by the roots, withered, scorched by the fire, and finally planted in an arid region where she cannot thrive. The application of the metaphor to the ruin of the nation is very obvious. Israel, once a prosperous nation, richly endowed with all the conditions of a vigorous national life, and glorying in her race of native kings, is now humbled to the dust. Misfortune after misfortune has destroyed her power and blighted her prospects, till at last she has been removed from her own land to a place where national life cannot be maintained. But the point of the passage lies in the closing words: fire went out from one of her twigs and consumed her branches, so that she has no longer a proud rod to be a rulers sceptre (Eze 19:14). The monarchy, once the glory and strength of Israel, has in its last degenerate representative involved the nation in ruin.

Such is Ezekiels final answer to those of his hearers who clung to the old Davidic kingdom as their hope in the crisis of the peoples fate.

Fuente: Expositors Bible Commentary