3<\/strong>. stuff for removing<\/em> ] Lit. articles of exile, i.e. such articles as one carries with him when going as a fugitive into exile.<\/p>\n and remove by day<\/em> ] Lit. remove as into exile. The word is wanting in LXX., which reads: prepare for thyself articles of exile by day in their sight. This is more natural.<\/p>\n remove from thy place<\/em> ] The words seem to describe generally the whole symbolical action which the prophet is to perform.<\/p>\n though they<\/em> be a rebellious<\/em> ] for they are.<\/p>\n 3 7<\/strong>. Symbolical action, prefiguring the escape and capture of the fugitives<\/p>\n The details of the symbol seem to be as follows: First, the prophet prepares “stuff for removing” such articles as one meaning to escape would carry with him. These things being prepared, he brings them out. It is not said where he deposits them; it would be in some place convenient to make his escape from, in the vicinity of the wall of the city. These things he does before the eyes of the people during daylight. His action represents the conduct of persons in a besieged city, whose movements are free within the city; hence this part of the action is done openly ( Eze 12:3-4<\/em><\/span>). Secondly, these preparations having been made by day, the prophet himself goes out in the even, in the darkness, and digs through the wall, making his escape at the opening, and carrying on his shoulder the articles which he had prepared to take with him in his flight. Besides doing this in the darkness he covers his face. In doing all this he is a “sign” to the house of Israel: in this way shall the king and those with him seek to escape into exile from the enemy when the city is about to fall into their hands ( Eze 12:4-7<\/em><\/span>).<\/p>\n Stuff – <\/B>Raiment, vessels, and the like. The removing was to be of the kind that accompanied exile. The whole account of this transaction marks it as a real act. The prophet was to be a sign to his countrymen, and the exiles as well as those that remained in Judaea had need to be taught this lesson, for though themselves far away, they looked to Jerusalem as their home, and were scarcely less eager for its safety than the inhabitants themselves.<\/P><\/p>\n Eze 12:3-7<\/span><\/p>\n Prepare thee stuff for removing.<\/em><\/p>\n<\/p>\n A drama of exile<\/strong><\/p>\n 1. <\/strong>The consequence of sin is moral exile. All evil, not only in act, but in thought and in wish, involves in greater or less degree a going away from the holy–is a self-exileship, not perhaps, as in the vision, from a holy place, but from the holy God.<\/p>\n 2. <\/strong>This moral exile is awfully sad.<\/p>\n (1)<\/strong> This exile is burdensome. The man goes with the baggage of an emigrant. He carries as much as he can. And he who goes away from God into any sin goes burdened. Responsibility, an accusing conscience, a growing fear; these, as with Cain, load guilty souls.<\/p>\n (2)<\/strong> The exile was severed from social ties. With what solitariness of soul, as though he were utterly alone and in the dark, does each man have to say, I have sinned!<\/p>\n (3)<\/strong> The exile went out into wild uncertainties. Whither he should hurry when once beyond the city walls he could not tell. And into what unexplored regions of wrong-doing, or what abysses of consequent remorse a sinner may wander, who can tell?<\/p>\n 3. <\/strong>This moral exile is stealthy. Not through a gate, but by a hole dug through the wall; not at noon, but at night, the exile gets away from the holy city. So with the beginnings of all sin. The excuses, the concealments, the artifices of the selfish, the impure, the mean, breathe the stealthy spirit of the father of lies. Evil chooses the dark first, and then gets blinded.<\/p>\n 4. <\/strong>This moral exile is shameful. The exile, ashamed to look on the ground, is a true type of those who, first with blush of shame, and whitened lip, and trembling voice or hand, do wrong; and who at last will wake to shame and everlasting contempt. (Urijah R. Thomas.<\/em>)<\/p>\n<\/p>\n It may be they will consider.<\/strong>—<\/em><\/strong><\/p>\n The Divine expectation<\/strong><\/p>\n 1. <\/strong>Men do not consider that they are sinful creatures.<\/p>\n 2. <\/strong>Nor that they are dying creatures.<\/p>\n 3. <\/strong>Nor that they are immortal creatures.<\/p>\n 1. <\/strong>The Divine forbearance.<\/p>\n 2. <\/strong>The afflictive dispensations of Divine Providence.<\/p>\n 3. <\/strong>The ministry of the Gospel. (J. C. Gray.<\/em>)<\/p>\n Verse 3<\/span>. Prepare thee stuff for removing<\/B><\/I>] Get carriages to transport thy goods to another place; signifying by this the captivity<\/I> that was at hand.<\/P> <\/p>\n Therefore; <\/B>and. <\/P> Prepare thee; <\/B>make ready in the sight of some of those which live about thee, that they may tell others. <\/P> Stuff for removing; <\/B>vessels or instruments, wherein thou mayst put what is portable, and you, with leave from the conqueror, may carry for your conveniencies; pack up what thou canst that may be of use in thy captivity. <\/P> Remove; <\/B>go thy way, leave that place wherein thou now art, and go to another, with thy pack upon thy back, not on horses or asses. <\/P> By day; <\/B>at noon-tide, when the most may see what thou doest, and be instructed. <\/P> It may be; <\/B>it is not impossible that some may inquire what is the import and meaning of all this uncouth and obscure matter. <\/P> <\/p>\n 3. stuff for removing<\/B>rather,”an exile’s outfit,” the articles proper to a person goingas an exile, a staff and knapsack, with a supply of food andclothing; so “instruments of captivity,” Jer46:19<\/span>, Margin,<\/I> that is, the needful equipments for it. Hissimple announcements having failed, he is symbolically to give theman ocular demonstration conveyed by a word-painting of actionsperformed in vision. <\/P> consider<\/B> (De32:29<\/span>).<\/P><\/p>\n Therefore, thou son of man, prepare thee stuff for removing<\/strong>,…. Or, “vessels of captivity” s, such as persons take along with them when they go a journey, or into a far country; such as a staff, scrip, purse, shoes, c. or household goods such as tables, chairs, and the like, which are removed when a person goes from one house to another; by which sign they of the captivity were to be taught that Zedekiah and the people of the Jews should in like manner be carried captive into Babylon; which they were not willing to believe, and the false prophets had told them the contrary:<\/p>\n and remove by day in their sight<\/strong>; be carrying the stuff out, day by day, several days running, as Jarchi from Menachem interprets it; that they may see and take notice of it, and ask the reason of it; which, when known, they might send to their correspondents at Jerusalem, and acquaint them with it:<\/p>\n and thou shall remove from thy place to another place in their sight<\/strong>; from the house in which he dwelt, to another house at some distance; yet so as to be seen by them, both from whence and whither he moved:<\/p>\n it may be they will consider;<\/strong> or “see” t; make use of their eyes, and of their understandings, and think better of things. The Targum is,<\/p>\n “perhaps they will fear;”<\/p>\n the Lord, and regard his prophets, and be afraid of his judgments:<\/p>\n though they [be] a rebellious house<\/strong>; such who are the most obstinate may be reclaimed.<\/p>\n s “vasa transmigrationis”, Pagninus, Montanus, Starckius; “instrumenta migrationis”, Junius Tremellius, Piscator, Polanus. t “fortasse visuri sunt”, Junius & Tremellius, Polanus “fortasse videbunt”, Piscator, Starckius.<\/p>\n Now God instructs his Prophet in what he wishes him to do: he orders him to take vessels for journeying, that is, he orders him to prepare for a long journey, even for exile: for exile is the subject here. But he who is compelled to leave home to go into a foreign land, collects whatever he can carry with him, namely, his clothes, shoes, hat, scrip, and staff, and other things of that kind, if he have even a little money. Therefore the Prophet is advised to gird himself for his journey, by which he represents the character of those who were just about to be dragged into exile. For this reason he is ordered to prepare for himself vessels for traveling The Latins call garments as well as other goods “vessels: ” whence proverbially to collect goods is to remove baggage in a military phrase, or to take away one’s stuff. But he orders this to be done in the day-time, that the Israelites may see what is done. <\/p>\n Then the Prophet is ordered to remove from one place to another As I have said, this might appear puerile. Cicero describes those legal fictions, (246) how those who went to law about a field when called upon to plead, had, so to speak, an imaginary way of going to see it; for since it was too troublesome to the judge to mount his horse and ride over various fields, they retained an ancient and customary ceremony: the plaintiff said, the land which you say is yours, I claim for myself and say is mine, and if you wish to dispute with me legally, I summon you to the spot: the defendant replied, as you summon me there, I in return answer your summons. The judge then arose and moved from his place, and so an imaginary action took place. Cicero derides that by-play, and says it is unworthy of the gravity of a court of law. But such was the action of the Prophet; he took his hat, cloak, staff, and shoes, and other things, and changed his place as if he were moving. But he only went a short distance. But God previously had said, that he was dealing with a perverse nation, and so had need of such assistances. And we must remark the particle, if by chance they should see, because they are a rebellious house For here God as it were suspends the event of his teaching, when he says, if perhaps they should hear And the reason is added, because the hardness of the people was so great, that they could scarcely be turned to obedience by any discourses or signs. Meanwhile let us learn from this place, that we must still go on, although success does not answer to our labor, when we spend our strength for God. And this instruction is peculiarly necessary, because when God imposes on us any duty, we dispute with ourselves as to its result, and thus all energy flags, because we are seldom willing to put forth a finger unless we perceive a prosperous issue. Because, therefore, we are always too attentive to the fruit of our labor, hence this passage should be diligently regarded, when God sends his Prophet and yet adds, if by chance they should listen. Whatever may be the event, we must obey God; if our labor should not profit, yet God wishes us to obey him. It follows — <\/p>\n (246) Orat. pro Murcena , sect. 12, page 129; and Edit. Lond. 1819, tom. 2, page 760. It is needless to quote the passage, as Calvin’s allusion to it is sufficienfiy copious, and the reader will readily perceive how our own obsolete law forms are open to the same objection, and illustrate the text in a similar way. <\/p>\n (3) Prepare thee stuff for removing.<\/strong>The same words are translated in Jer. 46:19<\/span>, Furnish thyself to go into captivity. Stuff includes all that an emigrant would require, clothes, utensils, &c.; and removing is the same word as is translated captivity <\/em>in Eze. 12:4<\/span>. The symbolical action was that of one preparing to leave his home to go into captivity. The prophet is to make his preparations during the day, and to carry forth his stuff (Eze. 12:7<\/span>), but not himself to go forth until even (Eze. 12:4<\/span>). The action seems to be that of one who must abandon his home, using the whole day to carry out all he can with the purpose of saving it, and then himself leaving the house when the day is done.<\/p>\n 3<\/strong>. <\/strong> Stuff for removing <\/strong> Literally, traveling baggage for exile. <\/p>\n <\/em><\/p>\n Remove by day <\/strong> Literally, remove as into captivity. <\/em> Ezekiel is to represent himself as among the besieged in Jerusalem getting ready for flight; attempting thus to make the people consider <\/strong> (literally, see<\/em>) what lies in the immediate future. <\/p>\n Though they be <\/strong> Literally, for they be.<\/p>\n “Therefore, you son of man, prepare your stuff for removal, and remove by day in their sight. And you will remove from your place to another place in their sight. It may be that they will consider, even though they are a rebellious house. And you will bring forth your stuff by day in their sight, as stuff for removal, and you will go forth yourself in the evening in their sight, as when men go forth into exile.” is<\/p>\n What Ezekiel had to do this time was make a great show of packing his household goods and chattels as though he was moving house and going on a journey. Indeed just as though he was going into exile. He was to pack during the day and leave in the evening, bearing his goods and transferring from one place to another.<\/p>\n This would then stir the thinking of his fellow-captives who would want to know what he was doing. They had seen what he had acted out before, they had seen him in a trance-like state as though he was no longer in his body, and now the news got around that he was ‘doing it again’. Unquestionably the crowds would gather. Some would mock, others would shake their heads, but hopefully, said Yahweh, some might even consider the implications of his actions in spite of their rebelliousness (compare Eze 2:5<\/span>). It was necessary to give them a chance, for Ezekiel was the watchman of the house of Israel.<\/p>\n Eze 12:3<\/span><\/em><\/strong>. <\/strong>Prepare thee stuff for removing<\/em><\/strong><\/strong> See the note on chap. Eze 4:1<\/span>. This command is merely an information by action, instead of words, foretelling the approaching captivity of Zedekiah. Dr. Waterland observes, that he sees no reason for thinking that the prophet might not really perform all here related, and more, without difficulty, or forfeiting either his discretion or gravity. The manner and circumstances of the whole narrative, as it stands in the prophet, being very different from what we meet with in several others, pleads strongly for the strict and literal interpretation. It is no less than seven times <\/em>repeated, that the prophet was to do, or did this in the sight of the people; <\/em>and he did it in the evening, in the twilight, and in the morning, after God came to ask him whether the house of Israel had taken notice of such his uncommon behaviour, and had inquired what it meant. These and other circumstances appear to be very cogent proofs of real facts, <\/em>and that it is more than a narrative of a vision, or recital of a parable. And, therefore, I cannot but think that it is going much too far from strict rule, to reject the literal <\/em>sense here, though I know that a very pious and learned writer has done it, and that he had some appearance of reason, <\/em>besides the authority of some Jewish interpreters to countenance him in it. See his Script. Vind. part 3: p. 97 and Smith’s Select Discourses, p. 228. <\/p>\n Stuff<\/em><\/strong><\/strong> Instruments, furniture, goods; whatever is fitting for a particular purpose; as here, for a long journey. <\/p>\n Eze 12:3 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.<\/p>\n Ver. 3. Therefore, thou son of man,<\/strong> ] i.e., <\/em> Nevertheless do thou as thou art bidden, and let what thou doest and sayest be for a testimony against them, stick in their souls and flesh, as the envenomed arrows of the Almighty throughout eternity. <\/p>\n <\/p>\n Prepare thee stuff for removing.<\/strong> ] Heb., Instruments, or vessels. Convasa res tuas, collae sarcinas,<\/em> pack up and away. See if this way thou canst work upon them. <\/p>\n <\/p>\n It may be they will consider,<\/strong> ] sc., <\/em> By this express sign, though they profit not by thy plain preaching. Ministers must study their people’s souls; turn themselves into all forms and shapes, of spirit and of speech, to win upon them.<\/p>\n stuff = vessels, or baggage. <\/p>\n removing: i.e. for captivity. <\/p>\n prepare: Eze 12:10-12, Eze 4:1-17, Jer 13:1-11, Jer 18:2-12, Jer 19:1-15, Jer 27:2 <\/p>\n stuff: or, instruments, By stuff our translators meant furniture or goods, as the word frequently denotes in our early writers; but the original, keley has not only this sense – as in Eze 12:4, but is also used for any kind of utensils or instruments whatever; and here probably denotes carriages, or other means for removing goods. This was intended to signify that the captivity was at hand. <\/p>\n it may: Eze 33:11, Deu 5:29, Deu 32:29, Psa 81:13, Jer 18:11, Jer 25:4-7, Jer 26:3, Jer 36:3, Jer 36:7, Luk 13:8, Luk 13:9, Luk 13:34, Luk 20:13, 2Ti 2:25 <\/p>\n Reciprocal: Gen 45:20 – stuff Deu 8:5 – consider Jos 5:10 – kept the passover Isa 30:1 – the rebellious Jer 10:17 – thy wares Jer 43:9 – great Jer 46:19 – furnish thyself to go into captivity Eze 2:1 – Son Eze 3:27 – for they Eze 12:7 – I brought Eze 18:28 – he considereth Eze 21:6 – before Eze 37:20 – in thine Heb 3:1 – consider<\/p>\n Eze 12:3. The prophet was told to do some more acting which we have previously seen. (See at 1Ki 20:35.) In this case it was to emphasize the prediction that the people still left in Jerusalem would soon be moved out and taken to another place. Stuff means the outfit that one would use or need when going from one place to another. That i3, the articles one would especially need were he going to spend some time in a strange locality. With these articles Ezekiel was to go through the motions of moving in the sight of the rebellious house or people.<\/p>\n Eze 12:3-6. Therefore, prepare thee stuff for removing Hebrew, , vessels, or instruments of removing, namely, such as were suited for that purpose. Get all thy goods together, and pack them up as those do that remove from one place to another. Do this openly, and at noon-day, that the people, among whom thou dwellest, may all see and take notice of it. The prophets often prophesied in this way by signs, as being of greater force and efficacy than words. Thou shalt bring forth thy stuff by day in their sight Before it is quite night, that they, who ought to learn by this sign, may see and consider it. Thou shalt go forth at even To signify that Zedekiah and his retinue should escape out of the city by night, 2Ki 25:4. Dig through the wall in their sight To show that the king would make his escape by the same means. Carry it forth in the twilight What the prophet was here commanded to carry out in the twilight, it seems, was something different from the goods he removed in the day-time; probably, necessary provision for his present subsistence may be intended. Thou shalt cover thy face that thou see not the ground As Zedekiah shall do, that he may not be discovered. Or, as the prophet was now in Chaldea, this covering of his face, that he might not see the ground, might be intended to signify, that though Zedekiah should be brought into that country, yet he should never see it; as his eyes would be put out on the borders of Judea, as we read they were, Jeremiah 52. For I have set thee for a sign unto the house of Israel I will show, by what thou dost, what shall happen to the Jewish nation, and particularly to their king.<\/p>\n The Lord instructed Ezekiel to perform another symbolic act. He was to pack his bags during the daylight hours as though he were going into exile. Thus he would probably have packed only the barest necessities. [Note: Greenberg, p. 209.] <\/span> He was then to leave his present home and depart for another place in the evening, when the other exiles could observe what he was doing. Perhaps this would teach them how rebellious they were. [Note: For ancient pictures of deportees going into exile, see James B. Pritchard, ed., The Ancient Near East in Pictures, plates 10, 311, 363-64, 366, and 373.] <\/span><\/p>\n "’Perhaps’ is God’s sigh, rather than a threat." [Note: Allen, p. 178.] <\/span><\/p>\n 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. 3. stuff for removing ] Lit. articles of exile, i.e. such articles as … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 12:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20694","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20694","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20694"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20694\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20694"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20694"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20694"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>The vision in its historical fulfilment.<\/p>\n
II. <\/strong>The vision in its practical lessons for the present.<\/p>\n
I.<\/strong> <\/em><\/strong>The subject to which this expectation refers.<\/p>\n
II. <\/strong>The means employed for bringing about the expectation which is here expressed.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"